GurooDaChela

One

Sewapanthi is a conjunctive of two words; Sewa which can be translated as selfless service and panthi. Panth literally means a ‘widened road’ from Sri Japu Sahib ji and in this context means ‘path of’. Therefore, this term can be defined as those who take the path of selfless service. At the time of Bhai Adhan Shah and after, Sewapanthis were also known as Adhanshahis (those of Adhan Shah). The two terms have been used interchangeably to identify this order. Historical Climate It is important to understand the context in which the Sewapanthi samparday was created. This historical occasion is poetically encapsulated by Professor Puran Singh, who writes; “The human spirit at Anandpur manifested its joyous spiritual energy in many ways. On every day that dawned there were new ideas in the very air, and the Khalsa crystallized in many shapes. The Sevapanthis, the Nirmalas, the Sahej-dharis, set forth new shining resolutions...Sevapanthis reserved themselves for the creed of service; later on they formed the first ‘Red Cross’ corps of Gobind Singh, serving friend and foe alike. They carried water on their backs in the battlefield, and held the bowl of mercy to the thirsty lips of the dying. They carried on (them) a stock of first aid, and gained special knowledge in surgery and medicine...” (Prof. Puran Singh, The Book of the Ten Masters, page 107-108) As depicted in Prof. Puran Singh’s quote, the Khalsa included within itself a diversity of identities, not all shastardhari. These distingui shed identities or paths are termed ‘sampardaya’. This term has in the past been wrongly translated as ‘sect’ or ‘cult’, terms that imply heterodoxy. Without using equally constrictive concepts such as ‘orthodoxy’ and ‘heterodoxy’, it is clear that the term sampardaya does not mean ‘sect’, but rather ‘order’. In this sense a sampardaya represents one among others, mutually complementary, that in total constitute the whole. Let us be clear on this issue. All the traditional sampardaya began with the Gurus blessings. The four, traditional sampardaya are the Nirmalas (scholastic vidvans), Udasin (scholar mystics), Nihangs (warriors) and Sewapanthis. Firstly, it is important to note that among samparda there exists the concept of Khalsa, which is broader than presented in post-reform Sikh ideology. This is an issue that requires more elucidation than is possible in this particular website. Historically there are three types of Sewapanthi; Amritdhari; keeping kesh and dastaar. Tracing this back within the samparda, it was introduced by Baba Sahib Singh Bedi Sehajdhari; early Sewapanthis kept this roop also while wearing a topi. This tradition goes back to Guru Tegh Bahadur, who rewarded Bhai Kanhayya’s seva at Anandpur Sahib with a seli topi (a mala worn around the neck and a sadhu's hat). Accounts also refer to the time when Guru ji issued hukam (order) for Sikhs to wear dastaar, exception was made such that Baba Seva Ram wore a topi. Others wore all white or bhagvan (saffron) – There is also a saakhi from the time of Bhai Adhan Shah that refers to the wearing of saafay instead of a pagri (turban). One author talks of Sewapanthis wearing khaadi (homespun cotton). This is not the case today, and there seems to be little direct evidence that this was necessary for all Sewapanthis. However, the principle seems in keeping with their rehit regarding the need to maintain their own up-keep. Bhai Kanhayya was born in Sodara in 1648. His early contact was with Bhagat Nanoan, an im portant historical figure within Sikhism. He was named Nanoan due to his short and deformed body with a humped spine. Bhagat Nanoan was a great kavi (poet) and beautiful katha-kar. He was associated with the 8th, 9th and 10th Sikh Gurus. Bhai Kanhayya became a tyaagi, living in the jungle. After a life-changing experience, he became a highly devoted Sikh of Guru Tegh Bahadur, working in the Guru’s stables at Anandpur Sahib. Guru ji rewarded him with a topi for his seva and sent him to propagate dharam in the west. Later, when Guru Gobind Singh ji became Guru, Bhai Kanhayya famously went to Anandpur Sahib. These seminal events that ensued are narrated in detail in the ‘Who are the Sewapanthis?’ sub-section. After having been given instruction and medicines by Guru ji, Bhai Kanhayya returned to the west to his native Sindh and started establishing a place of langar, katha and free hikmat in a very poor area. To this day Sindhis remember him with the epithet ‘Khat Waro Bao’ due to his style of giving sermons while sat on a cot. He passed on leadership of the Sewapanthi samparda to his first disciple Baba Seva Ram ji.

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It has to be noted that this type of misappropriation of Akali Nihang traditions, names, titles and uniform, by modern Sikhs to enhance their own reputations and position within Sikhism is nothing new. The traditional home of Sikh fighting arts is the Shromani Panth Akali Nihang Singh Khalsa 96 Crore Budha Dal of the Akal Takht, established in 1606, by Baba Budha Ji. The Budha Dal Akali Nihangs suffered greatly at the hands of the British Raj in the mid-19th century. The British Raj nearly exterminated the Akali Nihangs. Giani Kirpal Singh once wrote: ‘…Baba Prahlada Singh was made 'Jathedar' (commander-in-chief). But on the Singhs’ [Akali Nihangs] heads now, from all round, fell great mountain-like difficulties. They could find no place to hide because the English had given strict orders - wherever a Singh soldier [of the Budha Dal Akali Nihang Singh Khalsa] is found, shoot him dead. This order remained for twenty years. All India [british India] and Indian kingdoms were ordered thus, with strictness to apply this order.’ (‘Doh Gur Sikh Nirmolk Hireh’, Giani Kirpal Singh, Pa. 128) The gradual establishment of British Raj destroyed the British Raj-hostile Sanatan (traditional) Sikh world of Akali Nihangs, Udasis, Nirmalas and Seva Panthi Sikhs. In time, the institutions of British Raj nurtured a new form of more accommodating and puritanical Sikhism. This was the Lahore-based Singh Sabhia reformist movement. It was these so-called 'Reformers of Sikhism' that first started the trend of misappropriating and misrepresenting Akali Nihang martial and spiritual traditions. For instance, the title the Lahore-based Singh Sabhias chose for themsel ves ‘Tat Khalsa’, meaning ‘the pure Khalsa’. This very title was adopted by, the Akali Nihang Singh Khalsa in the early 18th century when they went against Banda Bahadur. As time progressed, the extreme Tat Khalsa Singh Sabhias, founded by one 'Babu' Teja Singh of Bhasaur village, Ludhiana District, Punjab, even began to dress up as an Akali Nihang. These individuals initiated new Khalsa in their own self-concocted and delusioned manner. Teja Singh 'Bhasauria', eventually became labeled as an 'apostate' by the mainstream Sikh faith for a variety of actions he later carried out. By 1925, the prominent, and the present mainstream Sikh religious-come-political institution, the Shromani Gurudwara Parbandak Committee (S.G.P.C.) was brought into being by the passing of an Act by the British Raj. The S.G.P.C. adopted the Budha Dal titles ‘Shromani’ (meaning ‘highest authority in Sikhism’) and designation of the term ‘Akali’ for themselves. The S.G.P.C., then taking control of the traditional religious high office of Budha Dal Jathedar, the Akal Takht, drove the Akali Nihangs of Budha Dal out of Akal Takht with the aid of the British Raj. The Budha Dal of the Akali Nihang Singh Khalsa, traditionally based at the Akal Takht, was the only institution of Khalsa initiation. There was NO other institution of Khalsa initiation. All this history the S.G.P.C. sought to undo. At present, S.G.P.C. Sikhism is promoting itself to the position of mainstream Sikhism by stealing from Akali Nihangs its past name, prestige, glories etc. They have attempted to rewrite the Akali Nihangs out of Khalsa history, and at best have reduced the Budha Dal Akali Nihangs to a mere footnote in Khalsa history. However, the undisputed fact remains that original Khalsa was ALL Akali Nihang Singh Khalsa (for a full account, please see ‘Pracheen Panth Prakash’ written by Shaheed Rattan Singh Bhangu). Even Giani Kirpal Singh, the S.G.P.C.-elected 'Jathedar' of Akal Takht in the 1980’s , and himself a reputed historian, fully acknowledged the past traditional authority of the Budha Dal and its Jathedar in context of Sikh shrines. In a book published after his death in 1993, Giani Kirpal Singh conceded:‘At the Akal Takht, Takht Sahib Siri Kesgarh Sahib, and Takht Dam Dama Sahib, the priests dressed in the Nihang manner. From this it is known that it was the Budha Dal Jathedar that used to control the organization of the Takhts. This was because it was Budha Dal, which looked after all the religious, and traditions of historical Gurdwaras in the Punjab. Initiating, Khalsa and preaching Dharma it did also.’ (‘Siri Akal Takht Sahib Ateh Jathedar Sahiban’, Giani Kirpal Singh (1999), Pa. 57) Hence, mainstream Sikhism according to Akali Nihangs is hell-bent on, if not completely destroying, then at least subverting Budha Dal traditions to make the Budha Dal and Tarna Dal Nihangs subservient to its authority. Today, many other groups around the world have also adopted the strategy of stealing Akali Nihang Singh Khalsa traditions in order to gain recruits into their institutions. In appearance many appear as Nihangs and may present themselves as traditional Sikhs, but they have NO true martial history. The original Khalsa martial tradition is that of the the Panjvah Takht Shromani Panth Akali Nihang Singh Khalsa 96 Crore Budha Dal Akali Nihangs only recognize the ancient pre-British Raj Khalsa traditions of ‘Dal Panth’ (meaning, ‘way of the army’ or ‘nation that is the army’). Dal Panth refers to the Akali Nihang Dals and Sach Khand Hazoor Sahib, Nanded, Maharashtra. Akali Nihangs DO NOT recognizeANY Khalsa institution which was established by or during British Raj or afterwards The budha dal is far more active and ready to fight than the tarna dal.

watever mate

ok

>> hehe, im not akj, I am not affiliated with akj or any other group. if i was akj, I would be hardcore akj and defend every last bit of it. but frankly, i dont care for a number of things that happen in the jatha, though I am 100% for what the jatha stands for/stood for. anyway, I apologize for my words. <<< What happened to the last 3-5 years of posting that you have made that is PRO-AKJ and nothing else? all of a sudden your "panthic"? What happened? Politics?

ok

1- Mehtab Singh Jee, no offense but you are pretty lost if that is your standing point. (go through my previous posts...especially the ones on meat.) #2- Jagroop Singh Jee- Every that you quote from bhagat kabir's bani is good and I agree with what he said. But you have to understand that even in puratan janam sakhi's Akali Nihang Guroo Gobind Singh Jee strictly prohibited the consumption of meat if you are following the path of peace and non-martial traditions such as the Udhasi and Nirmala Panths. The Akali's on the other were have to eat meat. Guroo sahib didnt want to have a weak frightened and scared army that doesnt eat meat. YOUR FIGHTING WAR FOR GODSAKE! If you cant -- an animal to eat or eat flesh and blood of an animal how are you going to -- other humans. Common sense.

POINT 1 - Without getting into the authenticity of Dasam Granth, EVERYONE accepts that it was never personally ordained as Guru by Siree Guru Gobind Singh Sahib Jee. It was apparently the 'Akali Nihangs' (the 'followers') who placed it upon such a pedestal, along with 'Sarbloh Granth', directly alongside Siree Guru Granth Sahib Jee. This is the 'Akali Nihangs' own admission. Ask yourself since when should the cart decide where the horse should lead it! i.e. the followers decide and overide what their leader ordains? __________________________ It has been this way since before Akali Guru Gobind Singh Jee. Panjwah Takht Hazoor Sahib has maintained the same tradititions since the first 5 guru's. Nothing has changed. Your Point 2 has already been answered in my last post... read carefully about what is stated about bhagat kabir jee. Your point three makes no sense...

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! Mkhalsa, for once you are correct. Other than the fact that Nihangs today dont take it for abuse. The ones that take it, they take it so that their bodies can handle the extreme workouts of training all day long. The amount they take is not abused, and it does not make you high. ________________________________________________________________________________ _____________ Quotes from Adi Guru Durbar quotes quoted by vegetarians to support their case on meat and bhang: ‘They burn away the bonds of the world, and eat a simple diet of grain and water.’ (‘Adi Guru Durbar’, Pa.467) ‘You murder living beings and worship lifeless things; at your very last moment, you shall suffer in terrible pain.’ (‘Adi Guru Durbar’, Pa.322) ‘Kabir, great is the eating of Khichri [a type of vegetable soup] in which is ambrosial tasting salt. For hunters, meal of meat who would have his throat cut?’ (‘Adi Guru Durbar’, Pa.1374) ‘Cannabis, fish and alcohol he who drinks, their merit of going to pilgrimages, fasting and contemplation of holy name all goes to waste.’ (‘Adi Guru Durbar’, Pa.1377) ‘If there is one Khuda [Almighty] then why you -- [by Halal] a chicken? Oh Mullah, you speak of God’s justice to others. Your own minds doubt does not go.’ (‘Adi Guru Durbar’, Pa.1350) ‘Oh Kabir, he who kills creatures with force and they who call it Halal. When in the court of the compassionate, account is asked for [doing Halal], then who will present himself [for this account]?’ ( ‘Adi Guru Durbar, Salok Kabir, Pa.1375) Note: Whereas Chatka eaters make a distinction between ‘Halal’/’Kuttah’ (slaughtered the Muslim way) and ‘Chatka’ (killed with a single blow), this is not the case with vegetarian Sikhs fanatics. These vegetarian groups see both kinds of meat as ONE, and go to many lengths attempting to convince people of their warped views. Chatka eaters such as the Akali Nihangs, point out that the last quote mentioned above, by Bhagat Kabir, cannot be referenced in context of Khalsa eating meat for ‘Halal’ is taboo to Akali Nihang Singh Khalsa. Rattan Singh Bhangu speaks of the Khalsa code of conduct given to the Khalsa - a code still quoted by Akali Nihangs today. On its conception by Akali Nihang Guru Gobind Singh, the code clearly makes distinction between ‘Chatka’ and ‘Halal’: ‘Be initiated into the Khalsa and go hunting. Preserve the martial traditions in anyway you can. Chatka goats and eat them. Do not eat carrion or Halal meat [of animal slaughtered Muslim way]. Nurture your long hair. Do not cut your hair with razor. Forsake your ancestral ways. Focus on the Gurus feet. They who get on the wrong path punish them. Whatever method [of initiation] the Guru has ordained do it. From five Bhujangi [Nihangs] be initiated.’ (‘Panth Prakash’, 1832, Expurgated by Vir Singh, Pa.44) In 'Tankhanama', a personal attendant of Akali Nihang Guru Gobind Singh, Bhai Nand Lal, in an ancient Khalsa code of conduct states that meat taken from ‘Turks’ (oppressive Moslem invaders), i.e. Halal, is taboo for Khalsa: ‘Taking meat of Turks who eats….. …They go to hell.’ (‘Rehitnameh’, by Piara Singh Padam, Pa.58) In his Rehitnama, Bhai Daya Singh, one of the original ‘Panj Pyareh’ (five beloved Khalsa), a number of times also speaks of the same command of Akali Nihang Guru Gobind Singh as Bhai Nand Lal: ‘He who eats the meat of Turks, or, has sex with prostitutes, both go to hell.’ (‘Rehitnameh’, by Piara Singh Padam, Pa.73) < br>‘He who takes meat of Turks and eats is a great transgressor.’ (‘Rehitnameh’, by Piara Singh Padam, Pa.74) Hence, as can be seen, within Khalsa historical tradition there is a clear distinction between ‘Chatka’ meat and ‘Halal’/’Kuttah’ meat. At present, Chatka-eating Nihangs DO acknowledge that Bhagat Kabir’s words contained in Adi Guru Durbar are against meat eating, and this does not contradict their martial practices. Kabir followed a non-martial way of life unlike the Akali Nihang Singh Khalsa and their warrior Gurus. The idea that 'Bhagats' (saints) like Kabir in Adi Guru Durbar vouched for vegetarianism was an accepted notion early last century even by the Tat Khalsa Singh Sabhias - the enemy of the Sanatan Sikhs. One prominent Tat Khalsa Singh Sabhia British sympathizer accused by many as main influence of western puritanical Victorian-Christian thinking on Tat Khalsa Singh Sabhias, Max Arthur Macauliffe, expressing the Tat Khalsa point of view noted: ‘Kabir held the doctrine of ahinsa [also known as ‘Ahimsa’] or the none-destruction of life, which extended even to that of flowers. The Sikh Gurus, on the contrary, allowed, and even encouraged, the use of animal flesh as food.’ (‘The Sikh Religion’, by M.A. Macauliffe, 1909, Vol.VI, Pa.141) Though it has to be appreciated that not all Bhagats were strict vegetarians. Bhagat Sadhna, whose works are found in Adi Guru Durbar, was a butcher by trade. After him, he left a whole sect of religious devotees in Sindh who were mainly butchers by trade. Macauliffe wrote: ‘Sadhna is believed to have been born in Sehwan in Sindh and to have been a butcher by trade.’ (‘The Sikh Religion’, by M.A. Macauliffe, 1909, Vol.VI, Pa.141) vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!!

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! interesting vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!!

Your id : Shagird; is banned from this forum, do you want this id to be banned too? Warning 1

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! >>> THE ONLY TRUE NIHANGS IN OUR PANTH WERE THE ONES THAT FOUGHT! sant jarnail singh and the other soorme where the real nihangs, bahi sukhdev singh, bhai avtar singh, baba manochahal, general subheg singh and the countless others were nihang singhs!!! not these fools sitting in their dereh making their cocktails attacking goats! there is NO excuse, Jagjit the creator of the nihang websites has been telling everyone for months about how nihnag.com will tell us of the contribution of the nihangs in 84!!! BULL, the current sites were an attempt to have a crack at the akj, and the next one will be a crack at damdami taksal and sant ji, i.e. sant ji was a terrorist blah blah blah!! <><<<<<<< -Those singhs that fought were not Nihangs. But they were great shaheed singhs with much bravery and strength. #2- No need to be ignorant and insult by talking about cocktails and chatka of goats. #3- The current sites were to do the work that Akali Guroo Gobind Singh Jee told us to do. 'What is false I will call false. Even though the people may try to silence me. I do not care for what anybody says. I will speak but the truth from my mouth.' (Akali Nihang Guru Gobind Singh, Treh Charittar No.266, Dasam Guru Durbar) #4- DDT is greatly respected by the Nihang Singh Khalsa including the Budha Dal DDT has and continues to great work for the sikh panth. A perfect example is the great Baba Gurbachan Singh Jee. His handwritten c opies of Dasam Duar and Sarbloh Granth were unforgetable. They are jems of the panth. The leader of the Hari-a-vela dal cannot be respected for many reasons today. Although Joginder Singh jee in Pakistan deserves much honor Baba Nihaal Singh has a lot of interesting parts to him. Baba Nihaal Singh was verry close with Sant Ji (bhindranwale, the Highly spiritual and respected today by ALL nihangs) There are at present, vegetarian Akali Nihangs like the Nihangs of Baba Deep Singh Shahida Dee Missal Vikh Vind, a minor and now almost extinct breakaway Dal of Baba Bkala Tarna Dal. The vegetarian tradition, even in this ‘Dal’ (battalion) is only recent, and was practiced since the ‘Jathedary’ (leadership) of Akali Nihang Baba Kundan Singh Ji in the early 1940s. Another present vegetarian Nihang Dal is that of ‘Haria Vela’, a Dal only established with the sanctioning of 12th Jathedar of Budha Dal, Akali Nihang Baba Chet Singh in 1949. This Dal today is lead by Akali Nihang Baba Nihal Singh. The vegetarian tradition at Haria Vela only started after 1984, once Baba Nihal Singh began to move amongst the western Sikh Diaspora. Akali Nihang Baba Nihal Singh claims he had a ‘vision’ of Akali Guru Har Rai, the 7th Sikh Guru, commanding him to stop Chatka. However, the truth with regards to him shunning Chatka is more to do with him not wishing to hurt the sentiments of the Western Diaspora Sikhs, which he has been interacting with since 1984. In fact, lot of the confusion that exists with regards to Nihangs and Mahaparshad in the Western Sikh Diaspora is entirely due to him and the small number of enthusiastic Sikh youth who have been initiated by this Dal. Akali Nihang Baba Nihal Singh, who is often described as a “chameleon-like character” by the Budha Dal, rather than adhering to one particular stance, has a tendency to appeal to people’s sentiments and, depending on his company, will speak either for, or against Mahaparshad. The impression in the West that “t rue Nihangs” abstain from Mahaparshad has come about because of Akali Nihang Baba Nihal Singh’s hypocrisy. Indeed, many mainstream personality cults even perceive Baba Nihal Singh as being a “true Nihang” simply because when he is with these vegetarian Sikhs, he speaks against Mahaparshad. When asked by a neutral man “Is Chatka wrong?” He fobbes the question of saying: “It is a controversial subject still under discussion in the Panth.” This is the same individual, who concedes that his own Jathedar, founder of Haria Vela Nihang Dal, Baba Harbhajan Singh, ate Chatka and drank 'Sukha' (protein drink laced with cannabis). One elderly Akali Nihang Singh belonging to the Haria Vela Dal resides in England. Baba Parman Singh also vouched this truth with regards Baba Harbhajan Singh: ‘He, Nihal Singh himself does not eat Chatka meat. No, our Jathedar, Baba Harbhajan Singh, he who started off this Dal first, he never accepted this vegetarianism thing of anybody.’ (Nihang Baba Parman Singh, transcript of a recording, 31-10-1999) On one hand, Akali Nihang Baba Nihal Singh, claims “true Nihangs” refute the use of 'Sukha' and 'Chatka', in order not to offend vegetarian Sikhs in West, yet, by being within the Akali Nihang Singh Khalsa, still acknowledges and honors the Sukha-drinking, Mahaparshad-eating Nihangs of Budha Dal. Akali Nihang Baba Nihal Singh likes to please all and insult no one. In this context, one may even say this is a virtue of a good Sikh, however, it is best to reveal the truth no matter how bitter it may be or worry whether it may hurt the sentiments of a few individuals. I mean not to insult anyone but to only speak the truth. vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!!

Whats the problem mate

vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!! Sarbloh Granth IS originally a "secret text" kept within Akali Nihangs. Sarbloh Granth is the embodiments of 'Bir Ras' (warrior essence). With the contemplation of Sarbloh Guru Durbar, ‘Chandi sda chri rhendi heh’ meaning, one is always intoxicated in the spirit of war against ignorance. Thus it was from the Sarbloh Guru Durbar that the Khalsa of the Misl Period drew its greater strength and prowess. That is why Sarbloh Guru Durbar was the most secret and guarded of Sikh religious texts. Englishmen like Malcolm easily managed to procure the Adi Guru Granth and take it to Calcutta to study it. Colebrooke even managed to get his scheming hands on the Dasam Guru Durbar as well. However, the Sarbloh Guru Granth Ji because of it being guarded deep in the sanctuary of the Akali Nihang Dals, nevermind getting a hand on it, no invader never even heard of its existance. Apart from Bhai Kahn Singh Nabha in general nobody ever got around to commenting on the Sarbloh Guru Durbar. The present day offspring of Tat Khalsa Singh Sabha, the S.G.P.C. is also quiet about Sarbloh Guru Durbar. The language of Sarbloh Guru Durbar is so difficult to understand, and the text until recently was also not available to modern Sikh scholars. Modern scholars in large numbers wanted it. But soon enough the Budha Dal simply gave copies to millions and to this day every cent of the money made from the purchasing of the sacred granth is used to produce more granths to be available. Didar Singh Khjal in his teacher, Baba Thakur Singh, wrote a sanctioned book that speaks of Akali Nihang Baba Gurbakhsh Singh’s handwritten copy of Sarbloh Guru Granth: ‘Baba Gurbakhsh Singh Ji like Baba Deep Singh Ji Shahid made hand written copies of Sikh scriptures and small liturgy booklets and sent them to appropriate places. His handwritten copy of Siri Sarbloh Granth Sahib is also mentioned before 1920 it was at the Gurdwara Shahid Ganj at the place of martyrdom of Baba Gurbakhsh Singh but then during Akali agitation [1920-1925] it was lost by the old lady who served there.’ vwihgurU jI kw Kwlsw! vwihgurU jI kI &iqh!!

I heard many sikhs are going in the USA? We need that in the UK

original items

Why not different styles of shastar?

Toshikhana on ebay