valli singh

Brother, you are 17, the behavior you are describing would be considered completely normal in the Western world, the difference is that you recognize that it is wrong, feel guilty and want to change. Our youth is the time to make mistakes and learn from them so that we don't make the same mistakes later in life. I can't stress enough how important a totally balanced sleep cycle is to controlling the mind and especially lust, because lust is merely a mental manifestation of the biological reality of the male body's chemistry and reproductive capacities. During regular dream sleep there are periods where the mind "dreams off" the psychosexual content of the oneiric mind with corresponding bodily reactions, this is natural, now, when the sleep cycle is suddenly changed, i.e you start going to bed latter, then earlier, this "dreaming off" process starts to take place in the day time, it does this by hieghtening the conscious mind's sexual projections onto the outside world, and so if you merely keep your waking time and falling asleep time rigourously balanced like clockwork you will realize a greater clarity and focusedness to your thoughts and a diminishment to sexual thoughts, in the theosophical buddhist manual called the Voice of the Silence it tells monks that eventually giving into lustful thoughts is inevitable, but to ultimately become completely celibate one must fight longer and longer each time before giving in, then the next time fight longer, then longer and eventually you will be brahmachari--this is the actual method used by Mongolian and Tibetan buddhist monks. Another thing monks do is they never look at the female form ever, they just look at the ground or elsewhere, Gurbani tells us to never look at the wife of another, the reason is if you do your kamai goes out through your eyes and you become entangled in false desires, I know that in this day and age it is hard to walk down a street without seeing women, magazines, billboards, hearing kam-laced music etc, just realize that these things lead to hell, they are false, if you just gradually keep making the effort to avoid looking at them it will become a habit, in their place we must purify our minds by constantly having darshan of religious pictures, gurmukhs and Guru Granth Sahib Maharaj, religious videos and religious music then we are immersed in satogun rather than tamogun and rajogun. So the point is you have to keep the mind revolving around a fixed point, the cycle of simran must be continuous throughout the day, if the mind gets distracted keep bringing it back to an image of God (Guru Nanak, Guru Gobind Singh, your Gurdev, Mahapurush etc.) then you are accountable to that person and the mind's usual frenzied thinking will become ordered around that image. By doing all of this one becomes armored against sansar, it is truely an inner jihad with many ups and downs and many moments of doubt and despair, which is why I'd have to say that without the kirpa, darshan and satsang of true Mahapurukhs it is pretty impossible to advance very far, I know people are generally adverse to Sants but nothing brings one closer to vairag and brahmgyan than talking to and asking questions of pooran brahmgyanis who are beyond sansar which is where we want to be, so good luck.

This pawn of the devil, Darshan Ragi is an apostate (disgraced and banned individual) he is not even allowed to enter a Gurdwara, last time he came to Toronto he had to do his diwan in a banquet hall where they serve meat and liquor, this sinner is spreading poison, shame on you for advertising and supporting him, Takhat Saahib issued two Hukamnamas against him calling him a mischievious miscreant, any gurdwara that supports him and any person who associates with him is also liable to be expelled from the Sikh Panth.

Yes, what could be more inspiring for the young youths than to hear the twisted kathas of an egotistical, self-serving mahapappi who was formally expelled from the Sikh Religion by Sri Akal Takht Sahib?

Veerji, In putting your problems before the sangat you have taken the first step towards putting them behind you. Satguru is all-knowing, always remain at his lotus feet, he is all-compassionate and all-understanding, he is a Heavenly Lord and is not disgusted by the low baseness of humans, our Guru is so great that he has already forgiven all sinners before they sin! How can we forsake such a Master? With one glance a Brahmgyani can burn up millions upon millions of sins, this is how His goodness is ever present. Brother in this dark age it is best for a man to know evil, to conquer it and to ultimately embrace good over evil, that way there are no desires brining us back to this world, what I'm saying is that it is better to be addicted to sensuality and then to rise above it rather than to be celibate and always wish for women. Guru Gobind Singh himself has said "if celibacy was the way to liberation, than eunuchs (castrated men) are the best celibates!" As Sikhs we are to live married lives as householders, so try to wean yourself away from the images of women (which is still better than indulging with live women) until you reach a marriageable age.

Veerji, you have said you don't have the buddhi to detect a true saint, that is simply not true, one who has such a strong desire to meet God as you do will never be fooled, if you go into the presence of a true Saint with great humility in your mind and do silent nam jaap in your heart, a true Brahmgiani will notice you and reveal himself to you, just have faith and make the effort.

Veerji, I have searched for many years like you for a God Realized saint, I have meet many Buddhist monks, Hindu sadhus and Sikh Saints and I do know of one great Sikh Holy Man who is now alive and who has spent his whole life in meditation and who is constantly absorbed in the light of Sat Purush. he does not belong to any jatha or dera and is very much gupt though many thousands of people have recognized his light and have taken his blessings. Feel free to PM me on this site and I will help you in any way I can if you wish to meet this Saint

In the last few hours a blitz of scathingly insensitive videos have been released by this group of sinners effectively they are saying that taksaal promotes homosexuality and vulgar sexuality because it supports Sri Dasam Guru Darbar ji. In the videos mahapappis can be seen using highlighters on the gutkha sahibs--dispicable! Who is this group? They seem to be connected to Kala Afgana and Ragi Darshan, Does this group own any gurdwaras? What can be done to stop them? Mod Note: We deleted their YouTube Link as don't want them to get popular hits on their EVIL videos. We should encourage youth to flag such videos instead of helping them in getting hits.

Veer ji, you are seeking a very very high thing, my advice to you is to find in whose presence you experience anand in, all sevaks are going to be biased and tell you sakis to get you to follow their particular jatha, etc... you need to spend personal time with each Mahapurukh and ask questions and get direct answers with no biased sevadars interfering, see which Saint's forehead and eyes radiate brilliance to you, and whose melodious voice rings with nectar in your ears, and in whose presence you are drawn into peace, and as soon as you are removed from that presence you again yearn to re-experience that peace. For some people peace is obtained by: keeping alive the memory of past saints reading/singing shabds, doing seva reading spiritual books etc... it is all a matter of personal temperament, some people need direct, interpersonal guidance from one who is actually God-conscious to attain peace, and when one has that desire to meet true Mahapurukhs books, singing and service seem empty without that experience. To be a Sikh, Guru Granth Sahib Maharaj must be respected as the Living Guru or Resovoir of Knowledge for the whole Sikh Faith, but should we not follow what is in Sri Guru Granth Sahib ji itself, where on virtually every light-filled limb the praises of saints and doing the satsang of saints is sung? all of the guru-ordained purataan sampardais also find it acceptable for one to have a Gurdev, Good luck on your Search

Please check it out: www.NihangSingh.org There are some great, photos, audio kathas and bios of contemporary Nihang Singh Brahmgyanis.

Historically then, from the Guru's times it can be seen that Sahajdharis were respected as being Sikhs, Guru Gobind Singh had an ample entourage of Sahajdharis is his court, such as Nanakpanthis and Udhasis who travelled with him to Hazur Sahib. In purataan times, Sahajdhari meant exactly what it says, the root word 'Sahaj' means a state of bliss from nam jaap, hence a Sahajdhari was one whose main distinguishing feature was that they japped nam and had faith in the Guru and Gurbani, whereas Keshdhari/Amritdhari were most visibly Singhs who had a different external form, this meaning was paramount through the period where traditional Sikhism flourished under Sikhs like Baba Khem Singh Bedi and Giani Gian Singh Nirmala who saw their Sahajdhari bretheren as being their equals and not people aspiring to look exactly like them. It is not until British divide and conquer tactics and Sikh recruitment strategies were implemented that Sahajdharis were denigrated to being 'slow adapters' as they were latter labeled by the British-backed SGPC in the Gurdwara Reform Act, the issue was not even formally raised in the Sikh community until 1909 when the British agent Teja Singh Bhasauria realeased a statement saying that Sahajdharis were not Sikhs, is it a mere coincidence that this was the British military recruiter's own official position? And is it another coincidence that the SGPC who were formed by the pen stroke of their British masters again echoed the same opinion? It is quite hypocritical that as Sikhs we pride ourselves as having 26 million followers and that we are the 5th largest religion in the world and then claim that Sahajdharis are not Sikhs when nearly 80% of the Sikh population is Sahajdhari! So by that logic are we to assume that there are only about 5 million Sikhs in the world now since monas are supposedly not Sikhs?

Unfortunately I think people have failed to realize that all of this sudden interest in defining who a Sikh is, is at best political window dressing by an Imperialist SGPC which is owned by the SAD, now as Amritdharis are their only bankable constituency they are wary of Sahajdharis and want them excluded from the voting process, which is the reason for these repeated 'amendments' from pre-Independence, to 1971 and up until the present day. Here is an interesting bit on the subject from Serjinder Singh of Sikhnet: Waheguru ji ka khalsa Waheguru ji ki fateh Nearly 3 years after Baisakhi of 1699 Guru ji wrote letters (hukamnamas to some sahejdhari Sikhs - non amritdhari) on 6 February 1702 signed (characteristic authentic Nissan of tenth Guruji) by Guruji. The following is the text of one of these written to Sikhs presumably in Patna as the letter is preserved there. "Ek Oankar Satguru ji. Siri Guru ji di agaya hai Bhai Mihar Chand Karam Chand, Guru rakhega. Guru Guru japna janam saurega. Tusi mera Khalsa ho. Ik sau ik 101) rupiah haathi di phurmais hukam dekhde he sitabee hundee karai bhejni. Ar hor jo kichh Guru ke namit ka hovai so apai lai avna. Hathiar banh ke avgu so nihal hogu. Us di ghaal thai pavagu Guru naal rahgu. Guru ke navit ka hovai so horus kise no nahee dena ar masand, masandiay naal naahee milna, nahee mannanna, Jo sikh mile so mail laina. Vadheek dikkat naahee karni. Mera hukam hai sangat. Sammat 1758 miti Fago 10, satran Ath 8." This is its translation. Ek Oankar Satguru ji. This is the command of Siri Guru ji (for) Bhai Mihar Chand and Karam Chand Guru shall protect you. Remember and recite Guru your life shall become worthwhile. YOU ARE MY KHALSA. Your name has been proposed for arranging 101 Rupees for (procuring) an elephant. On seeing this command immediately send a draft, and anything else offered in the name of the Guru, you should bring with you. Those of you who will come adorning weapons shall be blessed, their efforts shall bear fruit and their loyalty to Guru shall be upheld. Anything offered in the name of Guru is not to be handed over to anyone else. And you should not socialise with a Masand or a Masand follower nor honour them. Any sikh who intends to join (sangat) should be admitted, you should not create too much hinderance. This is my command to the Sangat. Sammat(the Indian Bikrami calendar) 1758 Date Fago(Faggan the last month of the Indian year) 10 (Western calendar 6 February 1702) Lines eight 8. This letter is in the Harimandar Sahib Patna (Hukamname edited by Ganda Singh, Hukamnama No. 55, published by Punjabi University Patiala, 1967) Very important points that emerge from this Hukamnama are: 1. This is an actual document signed by tenth Guru ji nearly 3 years after the Baisakhi 1699 rather than some doubtful Rahitnama hence reflecting the actual view or attitude towards the sikhs to whom letter was wirtten. 2. The letter was written to two persons who from their name are obviously not Singhs but with 'Chand' surname hence not amritdhari. 3. The most odd thing is that Guru ji clearly says "Tusi Mera Khalsa Ho" ie You are my Khalsa". This is unusual in the sense that it means Guruji was not reserving the term Khalsa only for Amritdharis but for some Sahejdhari Sikhs as well. 4. Guru ji appears to be more concerned about by-passing the Masands for remitting the offerings directly to Guru ji rather than anything such as urge them to get baptised. 5. In terms of physical appearance (such as kakkaars etc) again Guruji is more particular about the Sikhs arriving with weapons on their person rather than fomally being baptised and bearing "Singh" surname. 6. In order to secure against any forgery Guru ji put his characteristic Nissan (usually brief Mool Mantar in his own hand) on the letter and even gave the number of lines of text in the letter as 8 at the end of the letter. This was the usual security arrangement. Comparison with numerous other such letters by Guru ji confirms that this is an authentic letter. 7. The rigid definition of a Khalsa that we are now given to accept does not seem to apply here. The main criteria for a Khalsa Guru ji appears to be emphasising is not to use the Masand channel to approach Guruji but to have direct connection with Guru ji. Indeed this is what the word "Khalisah" meant in the then existing usage of this term in the Mughal revenue administration of that time. Similarly there is another letter written to the Sangat in Dhaka (Bangladesh) addressed to Bhai Brindaban and Gulal Chand (ibid. Hukamnama 57) with almost identical text such as "Tusi mera khalsa ho" and commanding again 101 rupees to be arranged and coming with weapons on and not socialising with Masands. Humbly Serjinder Singh

To my knowledge it is not mentioned in any of his major kathas released to this date, I have heard this from him, and I know that some Singh authors in the UK may have personal recordings/transcripts of him speaking specifically about this incident. Baba Uday Singh of Talwandi Sabo could definately give you a fuller picture of everything that transpired there.

Mike Singh, Jathedar Baba Santa Singh ji is the source of that fact, he is third in line from Baba Kaladhari himself, what's more until the late 70's there were still elderly Nihangs alive who were present on that day and so witnessed this event unfold, "When the British-backed SGPC force infiltrated Akal Takht and injured and subdued it's inhabitants, Master Tara Singh threw Dasam Granth ji from it's planquin, and exclaimed 'now get out and take your filthy book with you', Sri Dasam Granth ji was then thrown from the window". Tara Singh was a Neo-Sikh, British lapdog disgrace to the Panth, you're not going to find accounts like that written by these cowardly modern scholars who worship the ground he walked on, the point is if you want to get the facts ask knowledgeable. elderly Nihangs in India. As for this tenuous Taksal/Nihang connection, the only santhiya/taksal tradition that I'm aware of in Dal Panth comes from Baba Mitt Singh ji and that would be in the early 1900's, though there is a strong purataan santhiya tradition in Dal Panth going far back it was never as forcefully institutionalized as the DDT today is, there was no Jathedari or Sardari involved in it, it was just a teacherly duty carried out by elderly Nihangs as it is today in nearly any large Dal, I know Baba Bakala has a strong santhiya tradition but they are Tarna Dal. Furthermore, Baba Deep Singh ji and Baba Gurbax Singh ji were heads of Shaheedi Misal Tarna Dal first and foremost and not Budha Dal, and so they were never heads of the Panth as a whole whether or not they were in charge of any taksal, also in purataan times Nihangs would generally be educated and recieve santhiya from Udasi and Niramala Deras or even Seva Panthis such as the relatively unknown Mani Singh Taksal, this purataan tradition has completely been erased with the decline and fall of the Sanatan Singh Sabha and thus you have Nihangs running there own taksals from the 1900's until today, So the point is there was no seperate taksal that broke off from Budha Dal, and the Jathedar of Budhadal and the Panth would have never been considered a Jathedar of any Taksal even if there were one running under him because it would have been seen as a grammar school and hardly something that would need any Jathedari as it was not a Misal.

Again, I can't stress enough how important a totally balanced sleep cycle is to controlling the mind and especially lust, because lust is merely a mental manifestation of the biological reality of the male body's chemistry and reproductive capacities. During regular dream sleep there are periods where the mind "dreams off" the psychosexual content of the oneiric mind with corresponding bodily reactions, this is natural, now, when the sleep cycle is suddenly changed, i.e you start going to bed latter, then earlier, this "dreaming off" process starts to take place in the day time, it does this by hieghtening the conscious mind's sexual projections onto the outside world, and so if you merely keep your waking time and falling asleep time rigourously balanced like clockwork you will realize a greater clarity and focusedness to your thoughts and a diminishment to sexual thoughts, in the theosophical buddhist manual called the Voice of the Silence it tells monks that eventually giving into lustful thoughts is inevitable, but to ultimately become completely celibate one must fight longer and longer each time before giving in, then the next time fight longer, then longer and eventually you will be brahmachari--this is the actual method used by Mongolian and Tibetan buddhist monks. Another thing monks do is they never look at the female form ever, they just look at the ground or elsewhere, Gurbani tells us to never look at the wife of another, the reason is if you do your kamai goes out through your eyes and you become entangled in false desires, I know that in this day and age it is hard to walk down a street without seeing women, magazines, billboards, hearing kam-laced music etc, just realize that these things lead to hell, they are false, if you just gradually keep making the effort to avoid looking at them it will become a habit, in their place we must purify our minds by constantly having darshan of religious pictures, gurmukhs and Guru Granth Sahib Maharaj, religious videos and religious music then we are immersed in satogun rather than tamogun and rajogun. So the point is you have to keep the mind revolving around a fixed point, the cycle of simran must be continuous throughout the day, if the mind gets distracted keep bringing it back to an image of God (Guru Nanak, Guru Gobind Singh, your Gurdev, Mahapurush etc.) then you are accountable to that person and the mind's usual frenzied thinking will become ordered around that image. By doing all of this one becomes armored against sansar, it is truely an inner jihad with many ups and downs and many moments of doubt and despair, which is why I'd have to say that without the kirpa, darshan and satsang of true Mahapurukhs it is pretty impossible to advance very far, I know people are generally adverse to Sants but nothing brings one closer to vairag and brahmgyan than talking to and asking questions of pooran brahmgyanis who are beyond sansar which is where we want to be, so good luck.

Number One Fast simran 3 times a day, that way the mind becomes absorbded, Number Two Stay away from t.v, media, malls etc, because such things cause the mind to needlessly project desires, Number Three keep good company, do satsang and surrender to God Number Four probably the most important factor in controlling the mind is keeping your sleep cycle balanced so that the thoughts are clear and not clouded by the unconscious mind and desires, that means waking up at the same time and going to bed at the same time daily.

Baba Sohan Singh ji (1904-1975) From the times of the great Guru Hargobind Sahib who raised the Timeless Temple (Akal Takht) and formally began the sentry of the Knights of God much prominence was given to his brave disciple Baba Bidhi Chand who would come to head his own spiritual lineage of enlightened seers for untold centuries. Thus it is with great pleasure that we present the spiritual biography of one noble successor to that royal seat of Bidhi Chand ji—in Baba Sohan Singh ji. Baba Sohan Singh ji was born at Sur Singh, Amritsar in 1904 to Baba Natha Singh who was the 9th head of the Bidhi Chand Sampardai and his pious wife Mata Chand Kaur . From an early age Babaji possessed a finely developed sense of spiritual intuition and was drawn strongly towards the Sikh religious assembly. In fact he spent much of his time infatuated with reciting the Words of God and in serving the holy congregation with body, mind and spirit. As Baba Sohan Singh ji developed into a young man he impressed all who beheld him with his gracious manner and truthful mien, and, after taking the baptism of the double-edged sword he strictly upheld the Sikh code of conduct (rehit) and greatly progressed in his daily meditations to the point that his great father was thoroughly content with bestowing the prestige of the royal seat of the Bidhi Chand Sampardai upon him as well as entrusting all of its responsibilities unto him, and thus Baba Sohan Singh ji was formally appointed as the 10th abbot of this illustrious lineage of saintly warriors. Indeed it was the maintenance and progression of this warrior tradition within the Sampardai's lineage which was especially dear to Babaji's heart, and it was thus that he instructed his fellows to bear arms and practice horsemanship so as to uphold the valorous ways of Guru Gobind Singh Maharaj. To further this cherished aim, Babaji submitted his request to the Jathedar of Buddha Dal so as to formalize the Bidhi Chand Sampardai, which was then mainly a devotional institution into a full-fledged battalion. This appeal was fully accepted by Buddha Dal and thus it was in 1929 at the divine anniversary of Guru Nanak Dev Maharaj at Nanakana Sahib that Jathedar Baba Sohan Singh ji lead his troupe of spiritual warriors into the festivities shining in full martial glory with battle drums thundering and blue standards waving while knights mounted on stately steeds promenaded and spread the soldierly spirit amongst the gathering throngs. It was here during this warlike spectacle that the Baba Bidhi Chand Sampardai formally became The Baba Bidhi Chand Dal—a divine battalion of the Knights of God. Baba Sohan Singh ji further requested at the holy feet of Guru Nanak Sahib ji that his battalion would remain nomadic (chakarvatee) throughout India and the Punjab so as to do missionary work and preach the gospel of the gurus in areas previously untrodden by Sikh preachers, thus the Dal sent many priests on horseback far and wide to do martial displays of swordsmanship, to sing holy hymns and to teach the reading of the guru's words to the village people across India. Indeed many people would flock to the battalion's basecamp to be administered the baptismal rites of the sword. The daily routine in the battalion at Bidhi Chand would begin with the thundering of the battle drums at two o'clock in the morning after which the Singhs would arise, have a bath and read their daily liturgy, and following the five compositions of the Nitnem, Sukhmani Sahib, Akal Ustat and Asa Di // singing would be performed followed by a continuous explication on the Guru Granth Sahib after which ardas would take place. During the day the langar would remain available for all to take their meals and in the evenings more communal singing of hymns, Rehras Sahib and Arti Arta would be performed and ardas followed by teachings from the Suraj Partap Granth. This daily ritual of spiritual cleansing continues to this day within Bidhi Chand Dal. Whenever any traditional celebration arose such as Dusshera at Hazur Sahib or, Hola Mohalla at Anandpur, Babaji and his Dal would arrive in high spirits and all royal splendor to display their swordsmanship and horsemanship in mock battles and demonstrations. Afterwards they would return to their basecamp and resume their spiritual devotions and recitations of scriptures with such fervor that many locals would flock to the campsite so inspired that they accepted baptism from the Dal. In 1934 Baba Sahib Singh Kaladhari, the Jathedar of Buddha Dal was wrongfully imprisoned by the authoritarian British regime due to his insistence on a strict reliance on the Khalsa rehit regarding kirpan size. When his Dal also refused to comply with the foreigners they too were imprisoned much to the chagrin of true patriots like Baba Sohan Singh ji. For, word reached Bidhi Chand Dal that Baba Sahib Singh and his Dal would not eat because the British refused them a bibeki langar, thus, Baba Sohan Singh ji took it upon himself to travel to the prison and there provide a full bibeki langar for the Singhs. His devotion was so great that even when his brother traveled to inform him that his own wife had passed away during his exodus, Baba Sohan Singh ji was unmoved and he firmly told his brother that he would not leave until he had fully performed the service of the Khalsa Panth. True to his word,Babaji remained with Baba Kaladhari the whole time the Singhs were imprisoned. In 1942 Babaji and his Dal traveled to Harimandir Sahib and after immersion themselves in ishnaan, they did ardaas at Sri Akal Takht that their impending trip to Hazur Sahib would be successful, after which they embarked—walking the whole way. On this excursion Bidhi Chand Dal did much parchar and seva in Rajasthan, Uttar Pradesh, Mudh Pradesh and Hyderabad as well as many untrodden villages of the Punjab. Meeting many loyal Singhs in these places and inspiring many more they arrived with blazing glory in Hazur Sahib with their battle drums thundering and fluttering standards, here they did ardaas, after which Babaji had two gigantic iron vessels filled with Sukhnidhan and distributed amongst the sangat. The Hazoori Sikhs displayed much heartfelt affection towards Babaji and his Dal due to their frugal and spirited ways which caused them to remain at Hazur Sahib for a whole year before returning to the Punjab. Many years later Babaji and his Dal would again embark on a trek from the Punjab to Hazur Sahib on foot. In the reformational times that Babaji lived, he tried his utmost to uphold the ancient traditions in the face of obliterative change in the Panth by negative elements. His saintly radiance was so far-reachingly recognized that many great Mahapurukhs flocked to his standard to stand firm on issues affecting the Panth such as the changing of mangals and the raagmala issue. Some of the sants who enjoyed warm relations with Babaji were Baba Mitt Singh ji Nihang, Baba Gurbachan Singh Bhindranwale, Baba Ishar Singh, Baba Nand Singh ji and Baba Jawala Singh ji amongst many others. As the year 1975 approached, Babaji's health was marred by a sharp decline though he was always in high spirits. Many prominent Sikhs traveled from far and wide to pay their respects to the ailing chieftain such as Sant Kartar Singh ji who flew in from Bombay. One day when it was clear that his end was imminent, Babaji formally proclaimed that his son Daya Singh would head the Dal as it's 11th chieftain in his absence. And on the 21st of March 1975 he passed away, but not before performing his daily schedule as an inspiration to others of arising at 2 am, bathing and immersing his consciousness in the divine. As his final moments approached, Babaji recited the teachings of Guru Nanak Dev ji to the sangat, that they must meditate on the primal spirit, live righteously and share their wealth with others, and with his last breaths he exclaimed "Wahiguru ji ka Khalsa, Wahiguru ji ki Fateh" before departing his mortal frame for the heavenly abode.

they are simply looking for any proof of her citizenship, simply have her look through all of her papers or files

In order to understand this contention between these two schools of thought we must first understand what constitutes 'mainstream Sikhism' and the fact is that the Akali Nihang Singh Khalsa is the purataan maryada established by Guru Gobind Singh and practised in fullness through the Misal period and Maharaja Ranjit Singh's reign and which continues to flourish unpolluted in the present day in Dal Panth. This is the original unblemished Khalsa Sikhism. What you have termed mainstream Sikhism has it's genesis in the Neo-Sikh movement which began with the malech-influenced Teja Singh Bhasauria Panch Khalsa Diwan in the late 1800's before being fully established with the SGPC'S inauguration in 1922. Thus it is the SGPC'S British-influenced rehit which has supplanted the original purataan maryada as being 'mainstream Sikhsim' as they sought to create a more modern version of rehit thereby purging whatever elements pained their Victorian/Christian consciences, they were puritans, zealots and revisionists as well as traitors and they have inaugurated their false maryada as the real because Nihangs Singhs have no interest in writing historical monographs and such. And so quite to the contrary to what you so innocently stated, it is the mainstream Sikhs who have made up their own maryada and the Nihangs who possess the original guru-ordained maryada. Only this fact has escaped the biased revisionist historians of the second and false Singh Sabha. The souce of the contention you have outlined above stems from the fact that Nihang Singhs do not recognize the authority of the British-nurtured SGPC or their minions and so recognize only the temporal authority of the Panth Jathedar which is a guru-ordained institution. The bones of contention that many mainstream Sikhs have with the true maryada (sukhnidhan, chatka) are really inconsequential when we consider the fact that Nihang maryada only recognizes these things as traditions proscribed for those interested in practising them, they are guru-ordained traditions that must be respected though nobody is coerced into carrying them out. It is up to the individual Nihang if he wants to practise these things and many do not, indeed there have been many brahmgyani Nihangs who have abstained from these practises even though in the Guru and Misal periods they were commonplace. Thanks for this post. Does Budha Dal recognize the supremacy of Sri Akal Takht. They got problem with SGPC, but do Nihangs respect the hukamnamas of Sri Akal Takht ??? This is a very good question so the answer will naturally be complex, historically the Jathedar of Akal Takhat since it's inception as a Sikh institution has ONLY ever been the Jathedar of Buddha Dal, thus the two positions have always been seen as one seat of guru-ordained temporal authority for the whole Sikh nation militaristically, politically and religiously and thus if you go back to the history books you will see that Baba Darbara Singh and Akali Phula Singh etc, were Jathedars of both Buddha Dal and Akal Takht. In the 1920's, Baba Sahib Singh Kaladhari was Jathedar of both the Akal Takht and Buddha Dal, but the British conspired to oust him forcibly from his post because of his and the Akali Nihang's vehement anti-British sentiment, and because the British knew that if they controlled this shrine through some servile Sikh puppets that they could then ideologically control the Sikh nation and unfortunately this is what has happened. A British backed S.G.P.C force forcibly entered Akal Takht and assaulted the 80 year old Jathedar breaking his arm, 'Master' Tara Singh then through the Dasam Granth on the floor and the SGPC took over the shrine and have held it until the present day. Now as the SGPC were traitors to the Khalsa Panth their authority has never been recognized by Nihang Singhs, and by our traditions we still consider the Buddha Dal Jathedar to also be the Jathedar of Sri Akal Takht because in the guru's eyes he rightfully is.

Ugardanti and Sri Bhagauti Astotar possibly...

O MY LORD! What a saint! What a sikh! I feel Baba Mitt Singh jee had naam kamayee which greatly exceeded the brahamgyani saints. He was a king brahamgyani. Baba Mitt singh was one of the top sikhs SINCE 1699. ITS A SHAME the sikh youth does not know much about Baba Mitt Singh jee. Nihangs in general dont like to build websites or gurdwaras about their great saints. Baba Mitt Singh SHUD BE THE ROLE MODEL OF THE ENTIRE PANTH. A small samadh of Baba Mit Singh ji can be found in and around Gurdware Mata Sahib Devan in Maharastra, this article will be featured on the upcoming website www.nihangsingh.org which is being produced by the Budha Dal sangat at Raqba, this website will contain many such bios of Nihang Brahmgyanis and is dedicated to the memory of Baba Mit Singh ji.

I just finished writing a biographical article on Srimaan Baba Mit Singh ji, will post it soon. Veer jeeooo, When will you post ? Baba jee also used to give santhiyaa and opened a Taksal. Did Baba jee give santhiyaa of Sarbloh Granth too ? , Akali Nihang Baba Mit Singh Maharaj In the illustrious history of the Buddha Dal Knights of God, perhaps no Saint has been more revered for their devotion, piety, austerity and divine power as Baba Mit Singh Maharaj, Early Life Baba Mit Singh Maharaj was born in the village of Marrayani which is located in the Mulanpur Dakha District near Ludhiana, Punjab. Born in the year 1886 to his pious mother Karam Kaur and his father, the learned Sardar Karam Singh, the young Mit Singh was lovingly inculcated in the glories of the Sikh Religion by his well-cultured father early on. Baba Mit Singh was also spiritually educated by the erudite Nihang Baba Varyam Singh who was himself a Knight of God of Buddha Dal and whose residence was at the Holy Shrine of the Sixth King—Damdama Sahib Patshiah Chevian. Being extremely well acquainted with the traditions of the Khalsa Path, Baba Varyam Singh taught all he knew to his astute pupil who bore all the marks of a saintly personality which was greatly sanctified by his teacherly influence. Indeed from a very early age, Baba Mit Singh ji was immensely predisposed to seeking immersion in divine meditation as he spent much of his time absorbed in contemplating God while sitting beneath a banyan tree, which to this day is preserved by the local villagers of this region. Baba Mit Singh ji also meditated at a Holy Shrine of Martyrs commemorating their sacrifices, and it was at this place where he had many divine experiences of communion with the blessed souls of those said martyrs who from time to time would materialize a consecration of ambrosial food (karah prashad) into his palms as was witnessed by some of the local village children. Around this time of his youth, Baba Mit Singh ji expressed a desire for sacred baptism at the hands of the Five Beloved Ones, being as he was completely detached from worldly pursuits with deep spiritual longing. Though he unfortunately had to wait until the arrival of the Knights of God from Buddha Dal to administer the said baptism upon returning from their nomadic procession. In a mood of deep yearning for grace Baba Mit Singh ji remained absorbed in a meditative trance for many days at a time, and as his intense devotion reached it's peak, he was overcome by a spiritual vision of blinding white light in which a host of divine martyrs clothed in lustrous blue robes descended from the heavens and appeared before him. These celestial souls had been sent from the heavenly throne of Guru Gobind Singh Maharaj to themselves bestow the sacrament of divine baptism upon the young saint in reverence of his consummation of loving devotion to God. They also adorned him in radiant blue garments before returning to their divine abode. On another occasion when it was God's grace to bestow his mercy on Baba Mit Singh ji, a spiritual host of divine martyrs again descended to earth in their angelic forms to grant a blue plume (farla) to Baba Mit Singh ji. Now, as the bestowal of blue plumes amongst those of the Order of the Knights of God can only be given by the supreme pontiff of the garrison (jathedar) many worldly people assumed that the childly Mit Singh ji had merely affixed the blue plume to his turban of his own volition. Though the all-knowing Baba Varyam Singh dissuaded such unenlightened people from meddling in these divine affairs ordained by God for his saints. In this way the divine martyrs had a constant celestial interchange with Baba Mit Singh ji throughout his life. In the inimitable Sikh spirit of divine service to humanity, Sardar Karam Singh ji, the father of Baba Mit Singh ji , sadly passed away in 1903 while freely administering medicine to plague victims in the region. Baba Mit Singh ji was also briefly infected with the deadly plague, though he was marvelously healed by God's holy touch. Meeting the Head of Buddha Dal In and around the year 1907, a procession of the Knights of Buddha Dal passed through the vicinity of Damdama Sahib, Rakhba—where Baba Mit Singh ji resided. Amongst this divine army was Jathedar Teja Singh—the supreme pontiff of the Holy Sikh Faith. Baba Mit Singh ji was so wonderstruck by the stoic splendor of these Knights of God that he immediately joined their ranks and accompanyed the battalion on their journey. In adjusting to his new life in the Buddha Dal garrison Baba Mit Singh ji met his lifelong spiritual companion—Baba Dharam Singh, a saintly minded youth with whom they young Mit Singh ji practiced meditation and selflessly served the holy congregation of saints night and day. The two spiritually minded youths also practiced the dietary austerity of iron utensil practice (sarbloh bibek) whereby one only consumes food or drink from iron vessels blessed by baptized Sikhs which is an extremely orthodox and ancient practice sanctified by the early Khalsa warriors. Service at Hazur Sahib In this way many years of meditation and humane service passed. And so it was that in the year 1918 with the blessings of Jathedar Teja Singh, Baba Mit Singh Maharaj was sent to the Holy Shrine of Hazur Sahib located in Southern India in the vicinity of Nander, Maharashtra where the Mausoleum of Guru Gobind Singh is situated. So stoic was the young saint that he advised his traveling companions that they would make the arduous trek from the uppermost north of India on foot! And without asking for rations, they would subsist only on what it was God's will to give them. Such was the spirit of Baba Mit Singh's asceticism that many senior Knights of God marveled at his frugal mendicant nature, chief amongst them was Jathedar Baba Sahib Singh Kaladhari who affectionately referred to Baba Mit Singh ji as being disciple incarnate. Life at Gurdwara Mata Sahib Devi I n 1922, Baba Mit Singh ji and his holy congregation took up the service of the worshippers at Gurdwara Mata Sahib Devi. Though he was elected pontiff of the temple, Baba Mit Singh ji performed many menial tasks of day-to-day service with his own hands in a humble spirit of loving devotion. As there were few rations with which to fed the holy congregation, Baba Mit Singh ji and the other parishioners (sevadars) would often starve themselves to feed the daily worshipers who began to arrive in droves. This was in accordance with Babaji's personal belief that one should always remain content with whatever the will of God provides to one. In fact, at one point the lack of rations was so great that a parishioner asked Babaji for permission to put two of his horses out of their misery due to their pitiful starvation. The all-knowing Baba Mit Singh ji, ever in a deep spiritual trance heartily assured the parishioner that if he could not bear their suffering he should wait yet one more day to see what God's will in the matter was. When the next day came, lo and behold, a worshipful Sikh soldier personally handed 16 rupees to Babaji, immediately after this a farmer selling crops and animal rations accepted the aforesaid sum and thus the starving horses were fed by the prescient Baba. Indeed, the love with which Baba Mit Singh ji cherished animals as God's blessed creatures was so great that to this day a shelter for deer and monkeys is present at the temple complex. A Legacy of Humble Sainthood As time passed, and the legends of this pious saint spread, many more worshippers and helpers flocked to have the divine sight of Babaji and many small huts were constructed to accommodate them. It must be noted that though Baba Mit Singh ji occupied an exalted position of high status, he never forced his authority upon anyone. In fact, if the need ever arose that some service should be performed, Babaji would never adjudge this task to anyone but would carry out the duty himself. Even during the monsoon and rainy seasons, Baba Mit Singh ji would take it upon himself to fetch barrelfuls of water and heavy sand for cleaning and such from the distant Godavari river, managing the heavy load with his very hands, for, as a plume-wearing (farladhari) Sikh he could not carry it over his head as is the custom of simplicity. It was only due to the kind consideration of the caring Singhs that he was relived of this difficult duty. Even as he approached an advanced age, it was not unusual for Babaji to walk for six kilometers in the sweltering heat to distribute the donations of the holy congregation when necessary. In fact, as time went on, the younger Singhs began to worry that Babaji was overexerting himself, thus they held a meeting in which they humbly requested that Baba Mit Singh ji kindly redistribute the necessary daily duties amongst them thus relieving his burden. As this request came from the Guru-Incarnate Khalsa, Babaji meekly accepted this arrangement, though he continued preparing the sacramental food for the congregation for the rest of his life. Baba Mit Singh Maharaj was highly regarded and loved by all as he was clearly a God-Conscious individual with a radiant brow and peace-permeated eyes, though he never exercised his divine powers to make a worldly show for others as in the Mansion of Guru Nanak humility is greatly treasured and cherished above all else. This principle can be easily evidenced from the incident where a Sikh had lost his horse and had asked Babaji to use his powers to locate it, Babaji humbly replied that he himself had lost his own horse and therefore had not since located his own steed. Upon the death of Jathedar Teja Singh, there were two strong contenders who sought to lead the Buddha Dal Knights of God; these were Baba Sahib Singh Kaladhari and Baba Ram Singh. All of the garrisons decided to have the divinely inspired Baba Mit Singh ji mediate the situation and select the next Chieftain. They thus set off from Punjab to Maharastra and the five head pontiffs convened with Baba Mit Singh ji who announced that Baba Kaladhari would be the next Chieftain if he agreed to resurrect the tradition of holding the Festival of Durga (Dusshera). Baba Sahib Singh Kaladhari emphatically agreed and the gathered Knights thundered with loud rejoicings (jakaray). As a firm and devout Knight of God, Baba Mit Singh ji followed the ancient traditions of the Khalsa guru-ordained theocratic doctrines which recognize only the authority of Sri Guru Granth Sahib (Holy Scriptures of the Sikhs) and Shiromani Panth Akali Buddha Dal as invested by the Tenth King, Guru Gobind Singh Maharaj. This is in stark opposition to many weak-minded and unfortunate Sikhs of the time who bowed to the worldly courts and the false officialdom of the British Raj. The perpetual law governing the true Sikhs is the divine justice of the sword to protect the afflicted and the downtrodden—this is the only God-ordained law followed by Baba Mit Singh ji. Over time the Knights of Buddha Dal had ownership of much property and land, this earned the ire and jealousy of the Marathas who duly sent a band of miscreants to wrongfully reclaim this holy land. Seeing the mounting force from a temple tower, Babaji took the blessings of God and faced down the Marathas with a gleaming sword in hand, he bravely challenged them and they stepped down steeped in cowardice. The Nizam (king) of Hyderabad received many complaints from informants and traitors against Babaji, and on one such occasion even issued an arrest warrant for him. The warrant was served by the deputy commissioner and a soldierly brigade of officials, the lead complainant prostrated himself before Babaji and handed him the edict, Babaji offered them seats in the Guru's service for the poor and explained that as a Sikh of the Guru, he is only beholden to the edict of God thus dismissing them. Indeed these and many other officials learned a great respect for Babaji's saintly character and spiritual prestige as can be illustrated by the incident wherein a local Nihang executed a Muslim for desecrating a holy place with his unyielding tobacco use. Initially, the British and Hyderabadi officials condemned the Singh to death, but upon seeking Babaji's intervention in the affair, it was decided that the Singh would merely be exiled to the Punjab. Baba Mit Singh ji was also an erudite scholar, philanthropist and an avid connoisseur and preserver of ancient saroops of Sri Guru Granth Sahib, Sri Dasam Guru Darbar and Sri Sarbloh Guru Darbar. It had long been a personal mission for him as a calligrapher to restore, preserve and amend written texts of the Guru's divine words as with the pothi which he sent to Baba Sahib Singh Kaladhari. Babaji himself made many handwritten copies of Sri Guru Granth Sahib. Perhaps the longest standing monument of memory erected by Baba Mit Singh ji has been his legacy as a preacher of Sikh Theology and Ideals. The 13th Jathedar of Shiromani Panth Akali Buddha Dal, Baba Santa Singh had gained the majority of his learning at the holy feet of Baba Mit Singh ji who taught him the history of the Khalsa, army traditions and religious education. It is legendary amongst the ranks of elder Knights of Buddha Dal that Baba Santa Singh imbibed the teachings of Mit Singh through his telepathic grace rather than through mere words, as was the case with the religious schooling of in musical measure of Bhai Nihal Singh. It is further notable that many great Nihangs such as Bhai Daya Singh—Jathedar of the illustrious Bidhi Chand Dal and Giani Kirpal Singh who is the learned biographer of Baba Mit Singh ji and who has affirmed the fact that he received full knowledge of Ad Guru Darbar, Dasam Guru Darbar and Sarbloh Guru Darbar from the divine twinkling of the lotus eyes of Baba Mit Singh ji sufficient to teach discourses of full import. Under the inspired leadership of Baba Mit Singh ji, the Guru's liberal kitchen flourished with the practice of iron utensil discipline (sarbloh bibek), and those preparers of food where very strict in their adherence to this dietary code, washing their hair (kesh ishnaan) fully before participating, and keeping their mouths covered while reciting Gurbani hymns with hearts full of devotion, the Mool Mantra was also ardently recited by all in the hall repeatedly, no oils with the exception of Desi Ghee were used there. The War Drums (Nagara) were sounded when the holy food was prepared and the draught of martyrs (non-intoxicating Shaheedi Degh) was served at about 3pm. On October 17th, 1944, Babaji left his mortal coil for the heavenly abode divine; before merging in the Infinite, he informed the holy congregation that his time had come, he covered himself with a pall cloth, lay on the floor and breathed his last leaving behind an immortal legacy of perseverance and humanity enshrined in the annals of the Knights of God. Indeed it was due in no small part to his efforts that Gurdwara Mata Sahib Devi has flourished overtime and even in the present day it steadily thrives, now under the divine leadership of Jathedar Baba Prem Singh ji; what's more, the Gurdwara Damdama Sahib in Rakhba where Babaji was raised has undergone great enhancement as well under the visionary tutelage of Panth Patshiah Jathedar Baba Joginder Singh ji—and it is there that to the present day the descendents of Baba Mit Singh ji continue to carry on this divine service to humanity. Even now the Nihangs of Nander, Maharatra enjoy a spotless reputation amongst the locales as they reflect the glorious luster spread by Baba Mit Singh ji, and it continues to be the prodigious tales and accounts of his saintliness that lead many Sikhs to follow the true Khalsa Path of Guru Gobind Singh Maharaj: The Shiromani Panth Akali Buddha Dal.

I just finished writing a biographical article on Srimaan Baba Mit Singh ji, will post it soon.

In order to understand this contention between these two schools of thought we must first understand what constitutes 'mainstream Sikhism' and the fact is that the Akali Nihang Singh Khalsa is the purataan maryada established by Guru Gobind Singh and practised in fullness through the Misal period and Maharaja Ranjit Singh's reign and which continues to flourish unpolluted in the present day in Dal Panth. This is the original unblemished Khalsa Sikhism. What you have termed mainstream Sikhism has it's genesis in the Neo-Sikh movement which began with the malech-influenced Teja Singh Bhasauria Panch Khalsa Diwan in the late 1800's before being fully established with the SGPC'S inauguration in 1922. Thus it is the SGPC'S British-influenced rehit which has supplanted the original purataan maryada as being 'mainstream Sikhsim' as they sought to create a more modern version of rehit thereby purging whatever elements pained their Victorian/Christian consciences, they were puritans, zealots and revisionists as well as traitors and they have inaugurated their false maryada as the real because Nihangs Singhs have no interest in writing historical monographs and such. And so quite to the contrary to what you so innocently stated, it is the mainstream Sikhs who have made up their own maryada and the Nihangs who possess the original guru-ordained maryada. Only this fact has escaped the biased revisionist historians of the second and false Singh Sabha. The souce of the contention you have outlined above stems from the fact that Nihang Singhs do not recognize the authority of the British-nurtured SGPC or their minions and so recognize only the temporal authority of the Panth Jathedar which is a guru-ordained institution. The bones of contention that many mainstream Sikhs have with the true maryada (sukhnidhan, chatka) are really inconsequential when we consider the fact that Nihang maryada only recognizes these things as traditions proscribed for those interested in practising them, they are guru-ordained traditions that must be respected though nobody is coerced into carrying them out. It is up to the individual Nihang if he wants to practise these things and many do not, indeed there have been many brahmgyani Nihangs who have abstained from these practises even though in the Guru and Misal periods they were commonplace.

Number one, you must balance your sleep cycle by going to bed at the same time everyday and waking up at the same time, this will make your mind much easier to control, avoid t.v, music, etc and try doing fast simran out loud three times a day so the mind gets absorbed.