The Nihang Singh Traditions - The Warrior Sikhs
Tuesday, 13 October 2009
Chandi Charritra - Dasam Guru Granth Sahib
ਅਥ ਚੰਡੀ
ਚਰਿਤ੍ਰ ਉਸਤਤ ਬਰਨਨੰ ॥अथ चंडी चरित्र उसतत बरननं ॥ Description of the Praise of Chandi Charitra:ਭੁਜੰਗ ਪ੍ਰਯਾਤ ਛੰਦ ॥भुजंग प्रयात छंद ॥
ਚਰਿਤ੍ਰ ਉਸਤਤ ਬਰਨਨੰ ॥अथ चंडी चरित्र उसतत बरननं ॥ Description of the Praise of Chandi Charitra:ਭੁਜੰਗ ਪ੍ਰਯਾਤ ਛੰਦ ॥भुजंग प्रयात छंद ॥ BHUJANG PRAYAAT STANZAਭਰੇ ਜੋਗਨੀ ਪਤ੍ਰ ਚਉਸਠ ਚਾਰੰ ॥भरे जोगनी पत्र चउसठ चारं ॥The Yoginis have filled their beautiful vessels (with blood),ਚਲੀ ਠਾਮ ਠਾਮੰ ਡਕਾਰੰ ਡਕਾਰੰ ॥चली ठाम ठामं डकारं डकारं ॥And are moving at various places here and there belching thereby.
ਭਰੇ ਨੇਹ ਗੇਹੰ ਗਏ ਕੰਕ ਬੰਕੰ ॥भरे नेह गेहं गए कंक बंकं ॥The comely crows and vultures having liking for that place have also departed for their homes,
ਰੁਲੇ ਸੂਰਬੀਰੰ ਅਹਾੜ੍ਹੰ ਨਿਸੰਕੰ ॥੧॥੨੫੭॥रुले सूरबीरं अहाड़्हं निसंकं ॥१॥२५७॥
And the warriors have been left to decay in the battlefield undoubtedly.1.257.
ਚਲੇ ਨਾਰਦਊ ਹਾਥਿ ਬੀਨਾ ਸੁਹਾਏ ॥चले नारदऊ हाथि बीना सुहाए ॥
Narada is moving with vina in his hand,
ਬਨੇ ਬਾਰਦੀ ਡੰਕ ਡਉਰੂ ਬਜਾਏ ॥बने बारदी डंक डउरू बजाए ॥
And Shiva, the rider of the Bull, playing his tabor, is looking elegant.
ਗਿਰੇ ਬਾਜਿ ਗਾਜੀ ਗਜੀ ਬੀਰ ਖੇਤੰ ॥गिरे बाजि गाजी गजी बीर खेतं ॥
In the battlefield, the thundering heroes have fallen alongwith the elephants and horses;
ਰੁਲੇ ਤਛ ਮੁਛੰ ਨੰ ਭੂਤ ਪ੍ਰੇਤੰ ॥੨॥੨੫੮॥रुले तछ मुछं नं भूत प्रेतं ॥२॥२५८॥
And seeing the chopped heroes rolling in dust, the ghosts and goblins are dancing.2.258.
ਨਚੇ ਬੀਰ ਬੈਤਾਲ ਅਧੰ ਕਮਧੰ ॥नचे बीर बैताल अधं कमधं ॥
The blind trunks and brave Batital are dancing and the fighting warriors alongwith the dancers,
ਬਧੇ ਬਧ ਗੋਪਾ ਗੁਲਿਤ੍ਰਾਣ ਬਧੰ ॥बधे बध गोपा गुलित्राण बधं ॥
With the small bells tied around waists have also been killed.
ਭਏ ਸਾਧੁ ਸੰਬੂਹ ਭੀਤੰ ਅਭੀਤੇ ॥भए साधु स्मबूह भीतं अभीते ॥
All the resolute assemblies of saints have become fearless.
ਨਮੋ ਲੋਕ ਮਾਤਾ ਭਲੇ ਸਤ੍ਰੁ ਜੀਤੇ ॥੩॥੨੫੯॥नमो लोक माता भले सत्रु जीते ॥३॥२५९॥
O the mother of the people ! Thou hast performed a nice task by conquering the enemies, I salute Thee.3.259.
ਪੜ੍ਹੇ ਮੂੜ੍ਹ ਯਾ ਕੋ ਧਨੰ ਧਾਮ ਬਾਢੇ ॥पड़्हे मूड़्ह या को धनं धाम बाढे ॥
If any foolish person recites this (poem), his wealth and property will increase here.
ਸੁਨੈ ਸੂਮ ਸੋਫੀ ਲਰੈ ਜੁਧ ਗਾਢੇ ॥सुनै सूम सोफी लरै जुध गाढे ॥
If anyone, not participating in the war, listens to it, he will be bestowed with the power of fighting. (in battle).
ਜਗੈ ਰੈਣਿ ਜੋਗੀ ਜਪੈ ਜਾਪ ਯਾ ਕੋ ॥जगै रैणि जोगी जपै जाप या को ॥
And that Yogi, who repeats it, keeping awake throughout the night,
ਧਰੈ ਪਰਮ ਜੋਗੰ ਲਹੈ ਸਿਧਤਾ ਕੋ ॥੪॥੨੬੦॥धरै परम जोगं लहै सिधता को ॥४॥२६०॥
He will attain supreme Yoga and miraculous powers.4.260.
ਪੜ੍ਹੈ ਯਾਹਿ ਬਿਦਯਾਰਥੀ ਬਿਦਯਾ ਹੇਤੰ ॥पड़्है याहि बिदयारथी बिदया हेतं ॥
Any student, who reads it for the attainment of knowledge,
ਲਹੈ ਸਰਬ ਸਾਸਤ੍ਰਾਨ ਕੋ ਮਦ ਚੇਤੰ ॥लहै सरब सासत्रान को मद चेतं ॥
He will become knowledgeable of all the Shastras.
ਜਪੈ ਜੋਗ ਸੰਨਯਾਸ ਬੈਰਾਗ ਕੋਈ ॥जपै जोग संनयास बैराग कोई ॥
Anyone either a Yogi or a Sanyasi or a Vairagi, whosoever reads it.
ਤਿਸੈ ਸਰਬ ਪੁੰਨਯਾਨ ਕੋ ਪੁੰਨਿ ਹੋਈ ॥੫॥੨੬੧॥तिसै सरब पुंनयान को पुंनि होई ॥५॥२६१॥
He will be blessed with all the virtues.5.261.
ਦੋਹਰਾ dohara॥DOHRA
ਜੇ ਜੇ ਤੁਮਰੇ ਧਿਆਨ ਕੋ ਨਿਤ ਉਠਿ ਧਿਐ ਹੈ ਸੰਤ ॥जे जे तुमरे धिआन को नित उठि धिऐ है संत ॥
All those saints, who will ever meditate on Thee;
ਅੰਤ ਲਹੈਂਗੇ ਮੁਕਤਿ ਫਲੁ ਪਾਵਹਿਗੇ ਭਗਵੰਤ ॥੬॥੨੬੨॥अंत लहैंगे मुकति फलु पावहिगे भगवंत ॥६॥२६२॥
They will attain salvation at the end and will realize the Lord.6.262.
ਇਤਿ ਸ੍ਰੀ ਬਚਿਤ੍ਰ ਨਾਟਕੇ ਚੰਡੀ ਚਰਿਤ੍ਰੇ ਚੰਡੀ ਚਰਿਤ੍ਰ ਉਸਤਤਿ ਬਰਨਨੰ ਨਾਮ ਅਸਟਮੋ ਧਿਆਇ ਸੰਪੂਰਨਮ ਸਤੁ ਸੁਭਮ ਸਤੁ ॥੮॥इति स्री बचित्र नाटके चंडी चरित्रे चंडी चरित्र उसतति बरननं नाम असटमो धिआइ स्मपूरनम सतु सुभम सतु ॥८॥
Here ends the Eighth Chapter entitled `Description of the Praise of Chandi Charitra` in BACHITTAR NATAK.8.
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Malcolm - 1812 - The Akali Nihangs as the leaders of the Khalsa Panth and the Gurmatta
The nature of the power establish
ed by the temporal chiefs of the Sikhs, has been sufficiently explained in the narrative of their history. It will be necessary, before any account is given of the forms and actions of their Guru-mata, or great national council, which is intended to have a supreme authority over their federative reposed, by the Sikhs, to have a mystical meaning, and to imply that superior government, under the protection of which " they live, and to the established rules " and laws of which, as fixed by Guru Govind, it " is their civil and religious duty to conform."
ed by the temporal chiefs of the Sikhs, has been sufficiently explained in the narrative of their history. It will be necessary, before any account is given of the forms and actions of their Guru-mata, or great national council, which is intended to have a supreme authority over their federative reposed, by the Sikhs, to have a mystical meaning, and to imply that superior government, under the protection of which " they live, and to the established rules " and laws of which, as fixed by Guru Govind, it " is their civil and religious duty to conform."Akali Phoola Singh Ji Head of the Akal Takht and the Khalsa Panth, Asiatic Society portrait
public, to take a view of that body of Acalis, or immortals, who, under the double character of fanatic priests and desperate soldiers, have usurped the sole direction of all religious affairs at Amritsar, and are, consequently, leading men in a council which is held at that sacred place, and which deliberates under all the influence of religious enthusiasm.
The Acalis* are a class of Sikh devotees; who, agreeably to the historians of that nation, were first founded by Guru Govind, whose institutes, as it has been before stated, they most zealously defended against the innovations of the Bairagi Banda. They wear blue chequered clothes, and bangles,
* Acah, derived from Acal, a compound term of col, death, and the Sanscrit privative a, which means never-dying, or immortal. It is one of the names of the Divinity; and has, probably, been given to this remarkable class of devotees, from their always exclaiming Acal! Acal! in their devotions.
or bracelets of steel*, round their wrists, initiate converts, and have almost the sole direction of the religious ceremonies at Amritsar, where they reside, and of which they deem themselves the defenders; and, consequently, never desire to quit it unless in cases of great extremity.
* All Singhs do not wear bracelets; but it is indispensable to have steel about their persons, which they generally have in the shape of a knife or dagger. la support of this ordinance they quote the following verses of Guru Govind :
Saheb bea ki rach'ha luunnc,
Tuhi Sri Saheb, churi, kali, katar—
Acal purukh ki rach'ha hamnl,
Serv luh di rach'ha luimue,
Servacal di rach'ba hamne,
Serv lobji di sada rach'ha ham no.
which may be translated: " The protection of the " infinite Lord is over us : thou art the lord, the cut" lass, the knife, and the dagger. The protection of " the immortal Being is over us: the protection of " All-steel is over us: the protection of All-time " is over us: the protection of All-steel is constantly " over us."
This order of Sikhs have a place, or Bunga*, on the bank of the sacred reservoir of Amritsar, where they generally resort, but are individually possessed of property, though they affect poverty, and subsist upon charity; which, however, since their numbers have increased, they generally extort, by accusing the principal chiefs of crimes, imposing fines upon them; and, in the event of their refusing to pay, preventing them from perfonning their ablutions, or going through any of their religious ceremonies at Amritsar.
It will not, when the above circumstances are considered, be thought surprising, that the most powerful of the Sikh chiefs should desire to conciliate this body of fanatics, no individual of which can be offended with impunity, as the cause of one is made the cause of the whole; and a chief, who is become unpopular with the Acalis, must not only avoid Amritsar, but is likely to have his dependants taught, when they pay their devotions at that place, that it is pious to resist his authority.
* The Shahid and Nirmala, two other religious tribes among the Sikhs, have Bungas, or places, upon the great reservoir of Amritsar; but both these are peaceful orders of priests, whose duty is to address the Deity, and to read and explain the Adi-Grant'h to the Sikhs. They are, in general, men of some education. A Sikh, of any tribe, may be admitted into either of these classes, as among the Acalis, who admit all into their body who choose to conform to their rules.
The Acalis* are a class of Sikh devotees; who, agreeably to the historians of that nation, were first founded by Guru Govind, whose institutes, as it has been before stated, they most zealously defended against the innovations of the Bairagi Banda. They wear blue chequered clothes, and bangles,
* Acah, derived from Acal, a compound term of col, death, and the Sanscrit privative a, which means never-dying, or immortal. It is one of the names of the Divinity; and has, probably, been given to this remarkable class of devotees, from their always exclaiming Acal! Acal! in their devotions.
or bracelets of steel*, round their wrists, initiate converts, and have almost the sole direction of the religious ceremonies at Amritsar, where they reside, and of which they deem themselves the defenders; and, consequently, never desire to quit it unless in cases of great extremity.
* All Singhs do not wear bracelets; but it is indispensable to have steel about their persons, which they generally have in the shape of a knife or dagger. la support of this ordinance they quote the following verses of Guru Govind :
Saheb bea ki rach'ha luunnc,
Tuhi Sri Saheb, churi, kali, katar—
Acal purukh ki rach'ha hamnl,
Serv luh di rach'ha luimue,
Servacal di rach'ba hamne,
Serv lobji di sada rach'ha ham no.
which may be translated: " The protection of the " infinite Lord is over us : thou art the lord, the cut" lass, the knife, and the dagger. The protection of " the immortal Being is over us: the protection of " All-steel is over us: the protection of All-time " is over us: the protection of All-steel is constantly " over us."
This order of Sikhs have a place, or Bunga*, on the bank of the sacred reservoir of Amritsar, where they generally resort, but are individually possessed of property, though they affect poverty, and subsist upon charity; which, however, since their numbers have increased, they generally extort, by accusing the principal chiefs of crimes, imposing fines upon them; and, in the event of their refusing to pay, preventing them from perfonning their ablutions, or going through any of their religious ceremonies at Amritsar.
It will not, when the above circumstances are considered, be thought surprising, that the most powerful of the Sikh chiefs should desire to conciliate this body of fanatics, no individual of which can be offended with impunity, as the cause of one is made the cause of the whole; and a chief, who is become unpopular with the Acalis, must not only avoid Amritsar, but is likely to have his dependants taught, when they pay their devotions at that place, that it is pious to resist his authority.
* The Shahid and Nirmala, two other religious tribes among the Sikhs, have Bungas, or places, upon the great reservoir of Amritsar; but both these are peaceful orders of priests, whose duty is to address the Deity, and to read and explain the Adi-Grant'h to the Sikhs. They are, in general, men of some education. A Sikh, of any tribe, may be admitted into either of these classes, as among the Acalis, who admit all into their body who choose to conform to their rules.
Cunningham 1849 - On the Akali Nihang Singh Khalsa Panth
Besides the regular confederacies, with their moderate degree of subordination, there was a body of men who threw off all subjection to earthly governors, and who peculiarly represented the religious element of Sikhism. These were the " Akalees," the immortals, or rather the soldiers of God, who, with their blue dress and bracelets of steel, claimed for themselves a direct institution by Govind Singh. The Gooroo had called upon men to sacrifice every thing for their faith, to leave their homes and to follow the profession of arms; but he and all his predecessors had likewise denounced the inert asceticism of the Hindoo sects, and thus the fanatical feeling of a Sikh took a destructive turn. The Akalees formed themselves in their struggle to reconcile warlike activity with the relinquishment of the world. The meek and humble were satisfied with the assiduous performance of menial offices in temples, but the fierce enthusiasm of others prompted them to act from time to time as the armed guardians of Amritsir, or suddenly to go where blind impulse might lead them, and to win their daily bread, even single-handed, at the point of the sword.* They also took upon themselves something of the authority of censors, and, although no leader appears to have fallen by their hands for defection to the Khalsa, they inspired awe as well as respect, and would sometimes plunder those who had offended them or had injured the commonwealth. The passions of the Akalees had full play until Runjeet Singh became supreme, and it cost that able and resolute chief much time and trouble, at once to suppress them, and to preserve his own reputation with the people.
Monday, 12 October 2009
Vahiguru mantra technique - Akali Baba Prem Singh - Gurudwara Mata Sahib Deva - Hazur Sahib
After the Arti-Arta, Kirtan, Hukamnama, and Ardas we had a chance to talk to a great Soul, Akali Baba Prem Singh Ji. It was very magical, I think Sheru captured it very well in his recording of Baba Ji. The silence of the moment was very very deep and profound.
Holla Mohalla!
Eric Schlaflang captures the chaos at the Stadium at Anandpur sahib, where the Nihang Singhs show their horsemanship.
Knight of God - Akali Sant Baba Hari Singh Ji Nihang
There was a previous legendry documentry about Baba Hari Singh Ji called, the Knight of God,
It was really good for its time but over the years after meeting Baba Hari Singh Ji, we realised there was the need to update the wider world and the Sangat on how Baba Ji has progressed. As well as accurately portray the Nihang Singhs in a more academic fashion.
This project was started by myself and a popular French TV documentry producer Yvoir. One of the producers Eric Schlaflang and I met many years ago, and have endevoured to produce an accurate picture of the Nihangs Singh, practices, and beliefs. Eric has become very close to the Dal Panth, being Christened as 'Sheru' by the Singhs.
Akali Baba Hari Singh is one of the great Sikhs featured in our own production. Over the years we have collected alot of video footage and material that unfortunately cannot be included due to time restraints of the film. So most of it will find a place on this blog.
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.
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:
Questions and answers with Baba Hari Singh Ji:
1. What is a Nihang Singh, Baba Ji?
A Nihang is a Khalsa a Khalsa is a Nihang. Nihang means deattached and fearless, these are attributes of the Khalsa.
2. What does a person need to do to become a Nihang Singh or Khalsa?
The person needs to read Gurbani and do Seva. Seva and Simran. This enables a person to realise Divine love. Says Guru Gobind Singh Ji, listen all I proclaim the truth, those that have complete love find the Lord. The Khalsa is one who has complete love and has overcome fear, by becoming One with the Lord. Puran Prem Parteet Saje.
3. How did you become a Nihang Singh, a Khalsa?
From my early years as a child, I felt a divine love in my heart. I would as a child, speak with Parmesvar at each point or moment of my life, as my friend. Parmesvar led me to Divine Baba Ji [Baba Kirtan Singh Ji]. Under his divine guidance I came to be as I am today.
4. Will the Khalsa do Raj?
The Khalsa is doing Raj. As the Khalsa is free. We have the divine command to keep arms. We have our own food system, our own goverment, our own flag, our own scripture, we are sovereign. Yes, but soon the Khalsa will do Raj, as many will have to embrace the Shabad Guru, as the world is going through terrible (bhayanic) times. There will be many wars, famines, earth quakes, and diseases. This is because the human being has forgotten the Naam, and therefore has no Dharam. Until mankind comes into Dharam and balance with nature, nature will keep man in his place. The power of Kudrat (Gods natural power or command over nature which he is a part of) is infinite it has no end, a man has to realise that he has to follow the will of the Creator. Please read the karninama, if you do practice of this bani you will realise for yourself.
5. Baba Ji why do people fight in the world, why is there so much violence?
It is Gods play, like Chess that there are two sides, the dark and the light. Parmesvar controls both with his will. When the good people get ego, he breaks their egos with the demonic forces, and vice versa. The aim of human life is to get to the position to see this game, and have compassion on all, sarbatt da bhalla. This game is described in the Adi Guru Granth Sahib Maharaj, Dasam Guru Granth Sahib and Sarbloh Granth Sahib.
One side is governed by their mind. Manmukh. Everything is mind centred in their lives, feelings do not matter. The other side are governed by feelings of compassion, and love. They follow the spirit. Even in the Sikhs now we have both these sides, one governed by paper work. The other side by service and prayer. However for a true Sikh both sides are the same. They are all Parmesvars forms.
6. What do Nihang Singhs feel about using violence, and non-violence?
A Nihang Singh is non-violent until all other means fail. You just have read what Guru Kalgidhar has said in the Zafarnama to Uranga (Aurangzeb). Sometimes violence must be used to keep the peace (yudh kare sabh shant - Shastarnammala), a real Sikh turns to the sword with a great sense of responsibility and regret that there is no other solution. The Gurus kept peace for many lives. We must keep peace. A Khalsa keeps the peace. A Sikh must never strike anybody with negativity, only positive energy when the urge to fight comes naturally. This is Chardikalah, and being tyar bar tyar. The Khalsa has never converted or invaded anybody, and never will. We are here to serve all, raj na cho, mukt na cho, man preet charan kamalarey. His feet are in everybodies heart, we must serve all with langar. We must clean the dishes, this is Chardikalah! Our history shows this, we must all carry on writing this glorious history of the Guru Khalsa Panth Sahib Ji.
7. Have you got a message for the Sikh youth in the West, Baba Ji?
Be tyar bar tyar (always ready). In bana and bani, they are two wings on a bird. The bird flies up, this is Chardikalah. When you live in the rahit set out by the tenth Guru, everything else will seem ok, but it will not give you intrinsic contentment like this way of life does. There will come a day when many Bhujangis (youth) will become Nihang Singh Khalsa, come into the Dal Panth and learn the vidiya. You are all welcome.
If anybody wants to meet Akali Baba Hari Singh ji, please email, kamalroop_singh:hotmail.com. For Holla Mohalla 2010, March 1st 2nd weeks.
Ik Oankar, Atma Parmatma, Oneness, Universal Spirit
Asa, Fifth Mehla:He does not die, so I do not fear. He does not perish, so I do not grieve.
He is not poor, so I do not hunger. He is not in pain, so I do not suffer. 1
There is no other Destroyer than Him. He is my very life, the Giver of life. 1Pause He is not bound, so I am not in bondage. He has no occupation, so I have no entanglements. He has no impurities, so I have no impurities. He is in ecstasy, so I am always happy. 2 He has no anxiety, so I have no cares. He has no stain, so I have no pollution. He has no hunger, so I have no thirst. Since He is immaculately pure, I correspond to Him. 3 I am nothing; He is the One and only. Before and after, He alone exists. O Nanak, the Guru has taken away my doubts and mistakes; He and I, joining together, are of the same color. 43283
The true Khalsa and the Guru are one - Sarbloh Guru Darbar
Sunday, 11 October 2009
Akal Takht Jathedar Akali Phoola Singh, his attack on the British Army and Shahidi
Phoola Sing Nihang, an Akali of the Jat Sing caste, and the son of a poor Akali attendant of the Akal Bunga at Amritsar, first distinguished himself as the leader of the attack on Mr. Metcalfe's escort, in 1809, at Umritsir. Soon after the unsuccessful termination of this exploit, Phoola Sing, with a few of his comrades, forced himself into the presence of Runjeet Sing, and drawing his sword, demanded vengeance on the band of strangers who had been the cause of so much loss and disgrace to him and his class. This unreasonable demand he endeavoured to enforce by threatening to wreak his own revenge and that of his comrades on Runjeet himself and all his family, if it was not complied with. Runjeet was astonished, and possibly somewhat alarmed at this intrusion/" of the bold and desperate young man and his followers. Compliance with their demand for the slaughter of the British envoy and his retinue was, however, out of the question, as it would have ensured his own political and perhaps personal destruction. He, therefore, with that coolness and tact for which he was distinguished, told his i-ude visitors 'that if they were bent on vengeance, he offered himself as their victim, for that they might as well slay hjm at once as ensure his ruin by causing him to break faith with the British, and to insut or injure their ambassador. After a long parley he induced the young Akalee and his followers to lay aside their desire of vengeance, at least for the present, and presenting the leader with a pair of gold bangles, and distributing gifts of smaller value among his companions, sent them away in good* humour. From this time Phoola Sing became very popular among the Akalees, and ere long became an acknowledged chief of the class. At the head of three or four hundred Nahungs, horse and foot, he scoured the country as a free-booter, plundering villages and committing depredations of various kinds.* However, like the Robin Hood of English history, or the Deesoo of his own country, he was noted as much for his kindness and forbearance towards the poor as for his ravages upon the rich and well-to-do. * It is probable that he lost nothing by pursuing this line of conduct; for by sparing the poor, who were in truth hardly worth robbing, he made them his friends, and in some measure.his allies, they often reciprocating his kindness by affording him useful information and sometimes assistance or shelter when required. The fame of Phoola Sing's exploits soon reached the ears of Runjeet in the complaints of those who had suffered loss at the hands of the Akalee chief. Runjeet, however, knew the man too well to think of resorting to extremities ^ with him on slight provocation. He therefore politely requested his attendance at court, and when he came, gently remonstrated with him on his conduct, endeavouring by presents and persuasions to induce him to adopt a more orderly and honest mode of life. But all the eloquence of the Maharajh, backed as it was by costly bribes, failed to lure Phoola Sing from his evil courses. 'Runjeet now tried to frighten him into propriety by sending after him large bodies of troops, but the Akalee was not to.be caught, and was not to be frightened by a vain pursuit. He still therefore continued his career as a robber-chief on a large scale, his band swelli»g o.ut on occasion to the number of four or five thousand desperate
and greedy men. Even in the court and camp of Runjeet, the Akalee free-booter was an object of dread ; and he, presuming on the terror which his name inspired, could enter the houses of the most powerful sirdars and openly off the choice of their goods and horses, or whatever he took a fancy to. He also levied " black mail" oft the chiefs, demanding large sums of money for the expences of himself and followers; and if his demand was not immediately complied *with, the contumacious sirdar might expect to be plundered of all his property. Even Runjeet himself was not Exempt from this impost, which he was content to bear in common with his sirdars. The Maharajh, however, prudently strove to conciliate the powerful free-bowter, by yielding to hi* demands with a good grace, and sometimes indeed by anticipating them. He frequently bestowed gifts of money and jaghires on the Akalee leader and his followers, and thus in some degree secured their forbearance and friendship.
At length it occurred to the sagacious Runjeet to turn to his own advantage those qualities and propensities of the Akalee band, under which he had suffered so long. This purpose he attained by taking them into his service, but without insisting very strongly on the enforcement of regular military discipline. It was indeed the prudent policy of Runjeet, whenever knew of any famed and dreaded robber to send for him to his presence, and by presents and the promise of good pay, to attach him to his own service, thereby converting to his own use and benefit, the courage and the rapacity which would otherwise be exercised at his expense. Thus it happened that in most of the battles which Runjeet fought with his Afghan or other foes, the tide of victory was turned in his favour, by the daring and impetuous onslaught of some of these desperate spirits, whose predatory habits while they had given them an. utter disregard for all discipline had inspired them with a thorough contempt for death and danger.
and greedy men. Even in the court and camp of Runjeet, the Akalee free-booter was an object of dread ; and he, presuming on the terror which his name inspired, could enter the houses of the most powerful sirdars and openly off the choice of their goods and horses, or whatever he took a fancy to. He also levied " black mail" oft the chiefs, demanding large sums of money for the expences of himself and followers; and if his demand was not immediately complied *with, the contumacious sirdar might expect to be plundered of all his property. Even Runjeet himself was not Exempt from this impost, which he was content to bear in common with his sirdars. The Maharajh, however, prudently strove to conciliate the powerful free-bowter, by yielding to hi* demands with a good grace, and sometimes indeed by anticipating them. He frequently bestowed gifts of money and jaghires on the Akalee leader and his followers, and thus in some degree secured their forbearance and friendship.
At length it occurred to the sagacious Runjeet to turn to his own advantage those qualities and propensities of the Akalee band, under which he had suffered so long. This purpose he attained by taking them into his service, but without insisting very strongly on the enforcement of regular military discipline. It was indeed the prudent policy of Runjeet, whenever knew of any famed and dreaded robber to send for him to his presence, and by presents and the promise of good pay, to attach him to his own service, thereby converting to his own use and benefit, the courage and the rapacity which would otherwise be exercised at his expense. Thus it happened that in most of the battles which Runjeet fought with his Afghan or other foes, the tide of victory was turned in his favour, by the daring and impetuous onslaught of some of these desperate spirits, whose predatory habits while they had given them an. utter disregard for all discipline had inspired them with a thorough contempt for death and danger.
Phoola Sing with his small band of Akalees, when taken into the service of the Maharajh, contributed largely on more than' one occasion to win victory to his cause. It .was roii:aK3lee and one of the picked men of Phoola Sing's band, that, without orders, first mounted the half-formed breach at Moultan, in 18i8, with about forty of his comrades at his back, and by this desperate assault made waj- for the entrance of the whole besieging army, which otherwise might have lam before the place for many days longer. It has been* commonly said that this Akalee, whose name was Jussa Sing, was drugged with opium; but this is a mistake, as it is well known this man was a fanatic of such pretensions to sanctity that, contrary to usual practice, he strictly denied himself the use of bhang or soohaJt, the only intoxication drug in use among the Akalees. So pious was he reported to be among his comrades, that he was commonly known as Maullah Sing,—the maullah being the beads which the Seiks use in prayer. However, it was to the desperate" bravary of this man and his followers that Runjeet owed the early and easy captive of Moultan, his troops being so much annoyed by the fire from the fort that they had been compelled to keep close in their entrenchments, where but for this exploit of. Jussa or Maullah Sing, ^Akalee, they might have lain inactive for some time longer. This achievement, however cost the lives of Jussa Sing and thirty-four of his forty followers, who were found, on the capture of the place, lying dead or mortally wounded within the walls.
In 1819, Phoola Sing signalised his courage at the capture of Cashmere, on which occasion Runjeet rewarded his bravery with many gifts and favours, and raised him to the rank of a sirdar. He was now a constant attendant on Runjeet's person, and accompanied him in all his campaigns against the Affghans, &c., contributing, not a little to their .successful results. In 1823, a battle was fought at Teree on the northern bank of the Loonda or Cabul river. Victory at first seemed to have declared against the Seiks, for in spite of all that Runjeet with his European generals Ventura and Allard could do to prevent it, a panic spread among the troops, who the point of turning to flee before their Anghan foes. Several unsuccessful attempts to drive the enemy from his position on the Mil of Teree, in which they had been repulsed with great slaughter, had exhausted their strength and broken their spirits, and a shameful defeat seemed inevitable. In vain Runjeet threatened and implored, in vain he adjured* them by their God and their Gooroo to advance, in vain dismounting from his horse he rushed forward sword in hand calling on his troops to follow him,—his threats} his entreaties, his adjurations, and his example were alike disregarded. The troops would not advance, they were beginning to retire in panic flight, and the day seemed lost. Runjeet was in despair and as a last resource was about to betake himself to his prayers and his beads. Just at this critical juncture, however, he saw, to his great joy and equally great surprise, the black banner of Phoola Sing and his Akalees moving along the foot and then up the side of the disputed hill. The Akalee chief at the head of his five hundred desperadoes was advancing against the enemy. Runjeet had himself seen Phoola Sing, f in the heat of the engagement, struck from his horse by a musket ball which shattered the cap of his knee; he had seen him borne to the rear to all appearance utterly disabled. But there was Phoola Sing seated on an elephant actually leading his little band to the assault. On went the Akalees after their leader who from his elephant shouted an invitation-to the whole army to follow them. The army did not respond to his call, but up the hill and towards the foe went Phoola Sing and his men, determined to decide the fate of the day by a desperate asgault. The Affghans waited not for their attack, but rushed down the hill to become the assailants. At this moment, Phoola Sing ordered his men to dismount and'let their horses go. This was done, and at the same instant the Akalefes shouted their war-cry of Wah Gooroqjee! which ^ tlfTM Alfghans as loudly answered with their Allah ! Allah! The horses set at liberty, either from habit or alarmed by the tumult, rushed" wildly forward and into the ranks of the enemy. This strange and unexpected attack caused some confusion in the Affghan host, observing which the Akalees, throwing down their matchlocks, rushed forward sword in hand with kuch impetuousity as to drive back the enemy, and to secure themselves a footing on the hill. The main body of the Seiks witnessing this success of the Akalees, now took heart, and with a loud sheer rushed forward en masse to take advantage of it. By this movement, a body of twelve or fifteen hundred Afghans was placed betwixt the Akalee band and the advancing Seik army. Finding themselves thus exposed on both sides, they took to flight, endeavouring to elude the Akalees who were above them, and to make their way towards the summit, where their main body, some eight or ten thousand men, was strongly posted. But Phoola Sing was not the man to permit them to escape so easily; he turned and attacked them with such vigour that they were speedily ^ brought to a stand, and in the attempt to check his advance, 'lost above six hundred men. The Akalee force, however, was by this time reduced to little more than one hundred and fifty. Yet this exploit of theirs, had so inspired the main body of the army with courage and spirits that hastening to the support of the little band of heroes, they completely routed the Affghan detachment, and followed up their advantage by a desperate effort to dislodge the more powerful body of the enemy from its positiop on the summit of the hill. Phoola Sing mounted on his elephant led the advance undeterred by the receipt of another musket ball in his body. His Akalees rushed on, in front of the attacking army, eager to close with the enemy. As they approached the position of the Affghans, they were met by a most destructive fire of matchlocks and musketry, which greatly thinned the small party of Akalees who now remained. At this moment the mahout ducted the elephant on which Phoola Sing was seated, having already received three balls in his body, and* being terrified at the close an* destructive fire, hesitated to advance. In vain the chief urged him to proceed directly towards the enemy, the man was panic-struck and seemed rather to meditate a retreat. On this Phoola Sing drew a pistol from hft belt and shot him through the head. He then with the point of his sword urged the elephant forward towards the enemy. He had not, however, advanced muci further when a bullet from an Afghan matchlock entered his forehead, and he fell back in his howdah a corpse. The death of their leader so infuriated the Akalees, that though their first charge was repulsed, they again and again returned to the assault with more desperate resolution, and in the end made a way for the Seik army into the midst of the enemy's position, and dislodged him from the height with great slaughter. Runjeet, now rejoined by many of his troops who had fled at the first reverse, followed up his advantage, and falling on the Aftghans who had again formed at the foot of the hill, put them to flight in the greatest tumult and confusion, numbers of them' hiding themselves in the long grass of a neighbouring swamp where they were cut to pieces or shot down by the victorious Seiks. The loss on the side of the Seiks was upwards of five thousand men, and it was thought that the Afghans lost nearly double that number. This battle of Teree was won for Runjeet, after all hope of victory had fled, by the bravery of Phoola Sing, so gallantly supported by his little troop of Akalees. The heroism of the Akalee chief won the applause of both Seik and Mussulman, and the tomb erected over his remains, on the spot where he fell, although watched and attended by a party of Akalecs, has become a place of pilgrimage for Hindoos and Mahometans alike. It stands at Naoshera, on the other side of the Loonda or Cabul river.
Since the days of Phoola Sing, the Akalees have greatly degenerated, aritl are to be found intermixed with men of low castes, as Mujbees, a practice, which edistinguished chief never countenanced or permitted. A true Akalee of the original Jat stock is now rarely to be met with, except aff the different Akal Bhoongahs, as at Umritsir and elsewhere. The real Akalee was bold, free, and assuming to all, but in particular haughty and audacious to those who dared to call or think themselves his superiors in rank or station. He ever strove to win the character of a friend to the poor, and an enemy of the rich and powerful. He was a fanatic in his religion, which was nearly a pure deism, and followed strictly all the rules laid down for his guidance by the great Gooroo Govind Sing. He made no scruple to seize or demand from even a friend whatever he required; but he was equally ready to overpay an obligation. He cared little for wealth, but was content with the mere necessaries of existence. He was regardless of life and willingly - exposed his own to danger at the call of duty. Such was the true Akalee of the stock which produced a Phoola Sing j but the race is now nearly extinct. Before the war with, the British, they had much fallen away, and since that campaign, in which they suffered severely, little has been heard of them.
In 1819, Phoola Sing signalised his courage at the capture of Cashmere, on which occasion Runjeet rewarded his bravery with many gifts and favours, and raised him to the rank of a sirdar. He was now a constant attendant on Runjeet's person, and accompanied him in all his campaigns against the Affghans, &c., contributing, not a little to their .successful results. In 1823, a battle was fought at Teree on the northern bank of the Loonda or Cabul river. Victory at first seemed to have declared against the Seiks, for in spite of all that Runjeet with his European generals Ventura and Allard could do to prevent it, a panic spread among the troops, who the point of turning to flee before their Anghan foes. Several unsuccessful attempts to drive the enemy from his position on the Mil of Teree, in which they had been repulsed with great slaughter, had exhausted their strength and broken their spirits, and a shameful defeat seemed inevitable. In vain Runjeet threatened and implored, in vain he adjured* them by their God and their Gooroo to advance, in vain dismounting from his horse he rushed forward sword in hand calling on his troops to follow him,—his threats} his entreaties, his adjurations, and his example were alike disregarded. The troops would not advance, they were beginning to retire in panic flight, and the day seemed lost. Runjeet was in despair and as a last resource was about to betake himself to his prayers and his beads. Just at this critical juncture, however, he saw, to his great joy and equally great surprise, the black banner of Phoola Sing and his Akalees moving along the foot and then up the side of the disputed hill. The Akalee chief at the head of his five hundred desperadoes was advancing against the enemy. Runjeet had himself seen Phoola Sing, f in the heat of the engagement, struck from his horse by a musket ball which shattered the cap of his knee; he had seen him borne to the rear to all appearance utterly disabled. But there was Phoola Sing seated on an elephant actually leading his little band to the assault. On went the Akalees after their leader who from his elephant shouted an invitation-to the whole army to follow them. The army did not respond to his call, but up the hill and towards the foe went Phoola Sing and his men, determined to decide the fate of the day by a desperate asgault. The Affghans waited not for their attack, but rushed down the hill to become the assailants. At this moment, Phoola Sing ordered his men to dismount and'let their horses go. This was done, and at the same instant the Akalefes shouted their war-cry of Wah Gooroqjee! which ^ tlfTM Alfghans as loudly answered with their Allah ! Allah! The horses set at liberty, either from habit or alarmed by the tumult, rushed" wildly forward and into the ranks of the enemy. This strange and unexpected attack caused some confusion in the Affghan host, observing which the Akalees, throwing down their matchlocks, rushed forward sword in hand with kuch impetuousity as to drive back the enemy, and to secure themselves a footing on the hill. The main body of the Seiks witnessing this success of the Akalees, now took heart, and with a loud sheer rushed forward en masse to take advantage of it. By this movement, a body of twelve or fifteen hundred Afghans was placed betwixt the Akalee band and the advancing Seik army. Finding themselves thus exposed on both sides, they took to flight, endeavouring to elude the Akalees who were above them, and to make their way towards the summit, where their main body, some eight or ten thousand men, was strongly posted. But Phoola Sing was not the man to permit them to escape so easily; he turned and attacked them with such vigour that they were speedily ^ brought to a stand, and in the attempt to check his advance, 'lost above six hundred men. The Akalee force, however, was by this time reduced to little more than one hundred and fifty. Yet this exploit of theirs, had so inspired the main body of the army with courage and spirits that hastening to the support of the little band of heroes, they completely routed the Affghan detachment, and followed up their advantage by a desperate effort to dislodge the more powerful body of the enemy from its positiop on the summit of the hill. Phoola Sing mounted on his elephant led the advance undeterred by the receipt of another musket ball in his body. His Akalees rushed on, in front of the attacking army, eager to close with the enemy. As they approached the position of the Affghans, they were met by a most destructive fire of matchlocks and musketry, which greatly thinned the small party of Akalees who now remained. At this moment the mahout ducted the elephant on which Phoola Sing was seated, having already received three balls in his body, and* being terrified at the close an* destructive fire, hesitated to advance. In vain the chief urged him to proceed directly towards the enemy, the man was panic-struck and seemed rather to meditate a retreat. On this Phoola Sing drew a pistol from hft belt and shot him through the head. He then with the point of his sword urged the elephant forward towards the enemy. He had not, however, advanced muci further when a bullet from an Afghan matchlock entered his forehead, and he fell back in his howdah a corpse. The death of their leader so infuriated the Akalees, that though their first charge was repulsed, they again and again returned to the assault with more desperate resolution, and in the end made a way for the Seik army into the midst of the enemy's position, and dislodged him from the height with great slaughter. Runjeet, now rejoined by many of his troops who had fled at the first reverse, followed up his advantage, and falling on the Aftghans who had again formed at the foot of the hill, put them to flight in the greatest tumult and confusion, numbers of them' hiding themselves in the long grass of a neighbouring swamp where they were cut to pieces or shot down by the victorious Seiks. The loss on the side of the Seiks was upwards of five thousand men, and it was thought that the Afghans lost nearly double that number. This battle of Teree was won for Runjeet, after all hope of victory had fled, by the bravery of Phoola Sing, so gallantly supported by his little troop of Akalees. The heroism of the Akalee chief won the applause of both Seik and Mussulman, and the tomb erected over his remains, on the spot where he fell, although watched and attended by a party of Akalecs, has become a place of pilgrimage for Hindoos and Mahometans alike. It stands at Naoshera, on the other side of the Loonda or Cabul river.
Since the days of Phoola Sing, the Akalees have greatly degenerated, aritl are to be found intermixed with men of low castes, as Mujbees, a practice, which edistinguished chief never countenanced or permitted. A true Akalee of the original Jat stock is now rarely to be met with, except aff the different Akal Bhoongahs, as at Umritsir and elsewhere. The real Akalee was bold, free, and assuming to all, but in particular haughty and audacious to those who dared to call or think themselves his superiors in rank or station. He ever strove to win the character of a friend to the poor, and an enemy of the rich and powerful. He was a fanatic in his religion, which was nearly a pure deism, and followed strictly all the rules laid down for his guidance by the great Gooroo Govind Sing. He made no scruple to seize or demand from even a friend whatever he required; but he was equally ready to overpay an obligation. He cared little for wealth, but was content with the mere necessaries of existence. He was regardless of life and willingly - exposed his own to danger at the call of duty. Such was the true Akalee of the stock which produced a Phoola Sing j but the race is now nearly extinct. Before the war with, the British, they had much fallen away, and since that campaign, in which they suffered severely, little has been heard of them.
Major Smyth 1847.
[IT IS UPTO THE READER OF THIS BLOG TO DETERMINE WHICH PARTS OF THIS ACCOUNT ARE A PART OF THE MARYADA OF THE GURU KHALSA PANTH SAHIB.
Thursday, 8 October 2009
Early accounts of the Akali Nihang Khalsa
Akalee,
In the land of Runjeet Singh are a kind of military, spiritual Dervishes, highly respected, and revered by the nation, and even considered to be sacred. They are called Akalee, immortal. This sect was originally founded by Gooroo Govind Singh, the tenth Gooroo of the Seiks. The Seiks 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 Mahomedan government, from the religious animosity which naturally existed between them. This led to the persecution of the sect, and in the time of Aurunghzeeb, Emperor of Delhi, the Mahomedans succeeded in seizing the Gooroo Dekht Bahadar, the 9th priest of the Seiks, who was put to death at Delhi. Gooroo Govind Singh, on his accession to the primacy, invoked the vengeance of God, to revenge this insult, and determined to prosecute a war against the Moghul. After various successes, he was defeated, and obliged to abandon his country. Those of his followers, who remained firm to him in the contest with the Moghuls, he honoured by the nomination of Akalee, or the immortal; and from that time they became a mendicant race. The Seiks became independent during the reign of Furokhseer, the Emperor of Delhi. The Akalee in. creased in number, and they are noted for their predatory and fanatical habits and impertinence. Seventy years ago, the Seiks established their authority in the Punjab. The Akalee wear a distinctive dress, of dark-blue, and a high cap, in which they generally wear iron rings, resembling a quoit, which the Seiks formerly used as an implement of war.
In the land of Runjeet Singh are a kind of military, spiritual Dervishes, highly respected, and revered by the nation, and even considered to be sacred. They are called Akalee, immortal. This sect was originally founded by Gooroo Govind Singh, the tenth Gooroo of the Seiks. The Seiks 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 Mahomedan government, from the religious animosity which naturally existed between them. This led to the persecution of the sect, and in the time of Aurunghzeeb, Emperor of Delhi, the Mahomedans succeeded in seizing the Gooroo Dekht Bahadar, the 9th priest of the Seiks, who was put to death at Delhi. Gooroo Govind Singh, on his accession to the primacy, invoked the vengeance of God, to revenge this insult, and determined to prosecute a war against the Moghul. After various successes, he was defeated, and obliged to abandon his country. Those of his followers, who remained firm to him in the contest with the Moghuls, he honoured by the nomination of Akalee, or the immortal; and from that time they became a mendicant race. The Seiks became independent during the reign of Furokhseer, the Emperor of Delhi. The Akalee in. creased in number, and they are noted for their predatory and fanatical habits and impertinence. Seventy years ago, the Seiks established their authority in the Punjab. The Akalee wear a distinctive dress, of dark-blue, and a high cap, in which they generally wear iron rings, resembling a quoit, which the Seiks formerly used as an implement of war.
Journals of the Rev. Joseph Wolff. 1832.
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