Jatha Nihang Singha

Painting depicting the battle of Aliwal between the Sikh army and British invaders in 1846 Taken from http://www.nihangsingh.org/blog/ "The Seikh Artillery, with whom we contended, were picked men, both for valour and size; the were indeed gigantic, their usual stature being from six feet to six feet three inches, muscular and active in proportion. We were only like Lilliputians in comparison with those huge monsters, and I marvel they did not kill us all and swallow us slick out the way. Had they been without tasting food for a while, I am sure we would have been but a scanty meal for their numerous army, but fortunately they had been well fed, or possibly we might have become their prey….. We lost lots of men before we got to the enemy's principal battery, for we were pushed, as it were, into the lion's mouth; when we did reach it, the gunners resorted to their tolwols (giant swords) and we our bayonets, then came the tug of war with clashing steel in earnest. In describing, to the best of my ability, the most desperate conflict which took place, I might present to your imagination such scenes of horror as were never witnessed in this country. What a picture of horror I beheld when we and the Seikhs were straining every nerve to deeds of barbarity, wholly bent on mutual destruction, wielding sanguinary weapons, swords and bayonets. The ground in a few minutes was sprinkled with the blood of hundreds of brave men. Those overgrown brutes of artillery men had great advantage over us, and they fought with unusual courage, many of their lives being bought at the price of ours, i.e, when some of our men plunged their bayonets into the Seikhs, they held them fast by the sockets with their left hands, and cut our men's heads off with their massive tolwols, with deep regret I saw several of my comrades thus killed". J.W. Baldwin, A Narrative of Four Months' Campaign in India Between the Years 1845-1846. "Our English cavalry with their blunt swords were most unequally matched against the Sikhs with tulwars so keen of edge that they would split a hair… I remember reading of a regiment of British cavalry charging a regiment of Sikh calvary. The latter wore voluminous thick puggries round their heads, which our blunt swords were powerless to cut through, and each horsemen had also a buffalo hide shield on his back. They evidently knew that the British sword was blunt and useless, so they kept their horses still and met the British charge by laying flat on their horses' necks, with their heads protected by their thick turbans and their backs by their shields; and immediately the British soldiers passed through their ranks, the Sikhs swooped round on them and struck back-handed with their sharp, curved swords, in several instances cutting our cavalry men in two". Sgt. William Forbes Mitchell (93rd Sutherland Highlanders) writing on the Anglo-Sikh Wars.

We will try to get a hold of more of the Atam veechar by Giani Sher Singh Ji, will keep you posted.

Fresco of Baba Hanuman Singh Ji at Gurdwara Baba Atal Rai, Amritsar Taken from: http://www.nihangsingh.org/blog/ Akaali Baba Hanuman Singh Ji, The 7th leader of the Budha Dal, was born to Baba Garja Singh Ji and Mata Harnam Kaur Ji in November 1755. Baba Ji fought in many great battles under the leadership of Akaali Baba Naina Singh Ji and Akaali Baba Phula Singh Ji (the 5th and 6th Jathedars of Budha Dal). After the Shaheedi of Akaali Phula Singh Ji at Naushera in 1823, Baba Hanuman Singh Ji became the leader of the Akaali Nihangs, as well as the Jathedar of Akaal Takht Sahib at the age of 68 years old. Akaali Baba Hanuman Singh Ji’s tenure as Jathedar of the Sikh nation came as the Panth was experiencing a very critical time. The Maharaja of the Punjab, Ranjit Singh died from stroke complications, his successors were murdered, the treacherous Dogra’s sold out the Lahore Darbar to the British, and the British were planning on annexing the Punjab. Trusted Sikh general Sardar Sham Singh Attari came to the city of Amritsar and approached Jathedar Hanuman Singh for assistance against the British. Meeting at the Akaal Takht, Sham Singh said to Baba Hanuman Singh “Baba Ji, I wish to fight against the British, but have no army. I have no more then myself and my sons.” Baba Ji replied “Oh Singh Ji, who does this Akaali fauj belong to, if not to the Sikh nation.” During the battle of Sabroan, Sardar Sham Singh Ji and many Sikh warriors received martyrdom fighting the British soldiers, inflicting huge losses to the invaders. Baba Hanuman Singh Ji and the remaining Singhs went to camp out in the Sikh Princely state of Patiala. The King of Patiala, Maharaja Karam Singh upon receiving word that the knights of the Guru were camped out in his state, out of fear of retribution for his support to the British, Karam Singh informed the British of the whereabouts of the Jathedar and Sikh army. Baba Ji and the Sikh soldiers were surrounded by the British and their Sikh cohorts, the Princes’ of Patiala, Jind, Faridkot and other traitors. The British army and their Sikh stooges opened up cannon fire on the Sikhs. 15,000 Sikhs attained martyrdom at the spot where Gurdwara Dukh Niwaran now stands in the district of Patiala. Budha Dal oral tradition states that 32,000 Singhs became shaheed during this battle. Leader of the Sikh army, Jathedar Baba Hanuman Singh Ji and around 500 Nihang warriors survived this attack, and continued to fight the heavy cannon fire of the British, with swords, bows and arrows, axes and matchlock fire. Finally after running out of gun powder and watching thousands of Sikh warriors achieve shaheedi, the brave Jathedar of the Guru’s beloved Khalsa, Akaali Baba Hanuman Singh Ji died fighting for the freedom of the people of Punjab at the age of 90. After the martyrdom of Baba Hanuman Singh, Akaali Baba Prehlada Singh Ji became the 8th leader of the Akaali Nihang Singh Khalsa. The British implemented a shoot to kill order on the Nihang Singhs, and Baba Prehlada Singh left for the holy Takht Sahib at Nander to regroup the Akaali army. The few remaining Nihang Singhs, left with Baba Ji towards Hazoor Sahib, or moved camp to the jungles of Punjab and Rajputana to preserve the heritage of the Guru’s army. Gurdwara Sohana Sahib Ji located in the Mohali district of Punjab, was built on the shaheedi asthan (place of martrydom) of Baba Hanuman Singh Ji, in memory of a brave leader of the Sikh nation. Baba Ji lived the life of a true Khalsa, and embodied the teachings of Sri Guru Granth Sahib Ji. In the immortal words of Bhagat Kabir Ji: ਗਗਨ ਦਮਾਮਾ ਬਾਜਿਓ ਪਰਿਓ ਨੀਸਾਨੈ ਘਾਉ ॥ The battle-drum beats in the sky of the mind; aim is taken, and the wound is inflicted. ਖੇਤੁ ਜੁ ਮਾਂਡਿਓ ਸੂਰਮਾ ਅਬ ਜੂਝਨ ਕੋ ਦਾਉ ॥੧॥ The spiritual warriors enter the field of battle; now is the time to fight! ਸੂਰਾ ਸੋ ਪਹਿਚਾਨੀਐ ਜੁ ਲਰੈ ਦੀਨ ਕੇ ਹੇਤ ॥ He alone is known as a spiritual hero, who fights in defense of religion. ਪੁਰਜਾ ਪੁਰਜਾ ਕਟਿ ਮਰੈ ਕਬਹੂ ਨ ਛਾਡੈ ਖੇਤੁ ॥੨॥੨॥ He may be cut apart, piece by piece, but he never leaves the field of battle. Prakash of Sri Aad Guru Granth Sahib Ji & Sri Dasam Guru Granth Sahib Ji at the shaheedi asthan of Baba Hanuman Singh Ji

Taken from http://www.nihangsingh.org/blog/ Supreme servant of the Guru’s house, Bhai Nand Lal Singh Ji (1633-1713) spent many years at Sri Anandpur Sahib in the service of the holy charan of Guru Gobind Singh Ji. Bhai Nand Lal Ji, who wrote many beautiful hymns in the Persian language under the names “Goya” and “Lal” was praised by the Guru for his unflinching dedication in achieving union with Akaal Purkh and his dedication to Gurmat. In the year 1695 at the holy congregation at Sri Anandpur Sahib, Bhai Nand Lal Ji approached the master Guru Gobind Singh Ji while seated on his royal throne and asked Guru Sahib to please bless the sangat with the code of discipline for the Sikhs. The Guru was very pleased at this request, and uttered the rehit maryada. Bhai Nand Lal Ji who being a firm believer in the Guru, as well as being a talented writer, wrote the words of the Guru which is now known was “Rehitnama Bhai Nand Lal Ji”. Below is the code of discipline from the holy master’s mouth. ਰਹਿਤ ਨਾਮਾ Rehit Nama : Code of Conduct ਸ੍ਰ੍ਰ੍ਰੀ ਗੁਰੂ ਵਾਚ Speech of Sri Guru Ji ਚੌਪਈChaupai ਗੁਰ ਸਿਖ ਰਹਿਤ ਸੁਣਹੁ ਮੇਰੇ ਮੀਤSikhs of the Guru, listen, My Companions, ਉੁਠਿ ਪ੍ਰ੍ਰ੍ਰਭਾਤਿ ਕਰੇ ਹਿਤ ਚੀਤ ॥ (੧)Getting up early in the morning, remember God in your mind. ਵਾਹਿਗੁਰੂ ਪੁਨ ਮੁੰਤਰਹ ਜਾਪThen recite the mantar of Waheguru, the Supreme Being, ਕਰਿ ਇਸ਼ਨਾਨ ਪੜ੍ਹ੍ਹ੍ਹੇ ਜਪੁ ਜਾਪ ॥ (੨)And after bathing, read and recount Jap Jaap (nitnem). ਦਰਸ਼ਨ ਕਰੇ ਮੇਰਾ ਪੁਨ ਆਏੇThen come and have the Darshan (glimpse) of mine, ਅਦਬ ਸਿਉੁਂ ਬੈਠ ਗੁਰ ਹਿਤ ਚਿਤ ਲਾਏੇ ॥ (੩)And sit there with reverence in profound attention to the Guru. ਤੀਨ ਪਹਿਰ ਜਬ ਬੀਤੇ ਜਾਣWhen the three watches of the day have gone past,ਕਥਾ ਸੁਣੇ ਗੁਰ ਹਿਤ ਚਿਤ ਲਾਣ ॥ (੪)Listen to the teachings of the Guru with complete attention. ਸੰਧਿਆ ਸਮੇ ਸੁਣੇ ਰਹਿਰਾਸIn the evening listen to the Rehras, ਕੀਰਤਨ ਕਥਾ ਸੁਣੇ ਹਰਿ ਜਾਸ ॥ (੫)And pay attention to the Kirtan (singing of Hymns) and Katha (Sermons). ਇਨ ਮੇਂ ਨੇਮ ਹੋ ਏੇਕ ਕਰਾਏੇOne who practices in this way, ਸੋ ਸਿਖ ਅਮਰ ਪੁਰੀ ਮੇਂ ਜਾਏੇ ॥ (੬)Will attain the eternal bliss. ਪਾਂਚ ਨੇਮ ਪੁਰ ਸਿੱਖ ਜੋ ਧਾਰੈThe Sikh who revels in five routines, ਇਕੀਸ ਕੁਲ ਕੁਟੰਬ ਕੋ ਤਾਰੈ ॥ (੭)He secures the emancipation for his twenty-one generations. ਤਾਰੇ ਕੁਟੰਬ ਮੁਕਤ ਸੋ ਹੋਏੇNot onlydoes he achieve the family’s emancipation, but also eternal bliss. ਜਨਮ ਮਰਨ ਨਾ ਪਾਵੇ ਸੋਏੇ ॥ (੮)He saves his soul from transmigration. ਨੰਦ ਲਾਲ ਵਾਚSpeech of Bhai Nand Lalਤੁਮ ਜੁ ਕਹਾ ਗੁਰ ਦੇਵ ਜੀ ਦਰਸ਼ਨ ਕਰ ਮੋਹਿ ਆਇWhat you have stated, Oh My Gurdev Master, ‘come to seek my vision,’ ਲਖੀਏੇ ਤੁਮਰਾ ਦਰਸ ਕਹਾਂ ਕਹੋ ਮੋਹਿ ਸਮਝਾਇ ॥ (੯)Please enable me to understand, how we can pursue this. ਸ੍ਰ੍ਰ੍ਰੀ ਗੁਰੂ ਵਾਚSpeech of Sri Guru Ji ਤੀਨ ਰੂਪ ਹੈ ਮੋਹਿ ਕੇ ਸੁਣਹੁ ਨੰਦ ਚਿੱਤ ਲਾਇListen O’ Nand, there are three forms of mine, ਨਿਰਗੁਣ ਸੁਰਗੁਣ ਗੁਰਸ਼ਬਦ ਹੈਂ ਕਹੇ ਤੋਹਿ ਸਮਝਾਇ ॥ (੧੦)And these, you must understand, are the Formless, Attributive and the Guru’s Shabad, the Celestial Word. ਚੌਪਈChaupai ਏੇਕ ਰੂਪ ਤਹਿ ਗੁਣ ਤੇ ਪਰੇThere is one form, which is beyond all the three attributes, ਨੇਤ ਨੇਤ ਜਹਿ ਨਿਗਮ ਉੁਚਰੇ ॥ (੧੧)Which has been expounded many times in the Vedas,ਘਟਿ ਘਟਿ ਬਿਆਪਕ ਅੰਤਰ ਜਾਮੀThe Almighty rests in every heart ਪੂਰ ਰਹਿਓ ਜਿਓਂ ਜਲ ਘਟ ਪਾਨੀ ॥ (੧੨)And is inseparable as water in the pitcher, ਰੋਮ ਰੋਮ ਅੱਛਰ ਸੋ ਲਹੇDeem that written on each of your body-hairs, ਬਾਤ ਜਦਾਰਥ ਤੁਮ ਸੋਂ ਸਤਿ ਕਹੋਂ ॥ (੧੩)And I speak the truth to you for veracity. ਜੋ ਸਿੱਖ ਗੁਰ ਦਰਸ਼ਨ ਕੀ ਚਾਹਿThe Sikh desirous of the Guru’s Darshan, ਦਰਸ਼ਨ ਕਰੇ ਗੰਰ੍ਰ੍ਥ ਜੀ ਆਹਿ ॥ (੧੪)Should go and have the Darshan of Granth Jee, ਪਰਭਾਤ ਸਮੇਂ ਕਰਕੇ ਇਸਨਾਨAfter bathing early in the morning, ਤੀਨ ਪਰਦਛਣਾਂ ਕਰੇ ਸੁਜਾਨ ॥ (੧੫)They should faithfully circle three times. ਦੋਹਰਾDohira ਹਾਥ ਜੋੜ ਕਰ ਅਦਬ ਸੋਂ ਬੈਠੇ ਮੋਹਿ ਹਜ਼ੂਰWith folded hands they should be seated, seeking my audience,ਸੀਸ ਟੇਕ ਗੁਰ ਗਰੰਥ ਜੀ ਬਚਨ ਸੁਣੇ ਸੋ ਹਜ਼ੂਰ ॥ (੧੬)And after bowing your head to Guru Granth Jee, listen to the celestial teachings. ਚੌਪਈChaupai ਸ਼ਬਦ ਸੁਣੇ ਗੁਰ ਹਿਤ ਚਿਤ ਲਾਏੇHearing the Shabad with concentration, and by putting the mind into the Guru, ਗਿਆਨ ਸ਼ਬਦ ਗੁਰ ਸੁਣੇ ਸੁਣਾਏੇ ॥ (੧੭)They should listen and make others heed the Guru’s enlightening Shabad. ਜੋ ਮਮ ਸਾਥ ਚਾਹੇ ਕਰ ਬਾਤOne who wants to communicate with me, ਗ੍ਰ੍ਰ੍ਰੰਥ ਜੀ ਪੜ੍ਹ੍ਹ੍ਹੇ ਸੁਣੇ ਬਿਚਾਰੇ ਸਾਥ ॥ (੧੮)They may read, listen to and ponder over the Granth Jee. ਜੋ ਮੁਝ ਬਚਨ ਸੁਣਨ ਕੀ ਚਾਇOne who aspires to listen to my sermons, ਗ੍ਰ੍ਰ੍ਰੰਥ ਪੜੇ ਸੁਣੇ ਚਿੱਤ ਲਾਇ ॥ (੧੯)Diligently, should read and recite the Granth Jee. ਮੇਰਾ ਰੂਪ ਗੰਰ੍ਰਥ ਜੀ ਜਾਣRecognize the Granth Jee as my embodiment, ਇਸ ਮੇਂ ਭੇਤ ਨਹੀਂ ਕੁਝ ਮਾਨ ॥ (੨੦)And concede to no other perception.ਤੀਸਰ ਰੂਪ ਸਿੱਖ ਹੈਂ ਮੋਰMy Sikh is my third embodiment, ਗੁਰਬਾਣੀ ਰੱਤ ਜਹਿ ਨਸਿ ਭੋਰ ॥ (੨੧)Who remains imbued in the essence of Gurbani day and night. ਵਸਿਾਹ ਪ੍ਰ੍ਰ੍ਰੀਤ ਗੁਰ ਸ਼ਬਦ ਜੋ ਧਰੇOne who puts confidence in and affection upon the Guru’s Shabad. ਗੁਰ ਕਾ ਦਰਸ ਨਿੱਤ ੳਠ ਕਰੇ ॥ (੨੨)They, always and ever, achieve the vision of the Guru. ਗਿਆਨ ਸ਼ਬਦ ਗੁਰੂ ਸੁਣੇ ਸੁਣਾਇThey should revel in listening and recounting the Guru’s Shabad, ਜਪੁ ਜੀ ਜਾਪੁ ਪੜ੍ਹ੍ਹ੍ਹੇ ਚਿੱਤ ਲਾਇ ॥ (੨੩)And with full concentration read Jap Ji (Sahib) and Jaap (Sahib). ਗੁਰਦਵਾਰ ਕਾ ਦਰਸ਼ਨ ਕਰੈThey should go for darshan of the Gurdwara, ਪਰ-ਦਾਰਾ ਕਾ ਤਿਆਗ ਜੋ ਕਰੇ ॥ (੨੪)And should withstand being tempted by other women. ਗੁਰ ਸਿਖ ਸੇਵਾ ਕਰੇ ਚਿਤ ਲਾਇWith zeal, serve the Sikhs of the Guru, ਆਪਾ ਮਨ ਕਾ ਸਗਲ ਮਿਟਾਇ ॥ (੨੫)And remove all ego from their mind.ਇਨ ਕਰਮਨ ਮੇਂ ਜੋ ਪਰਧਾਨOne who performs these actions, ਸੋ ਸਿਖ ਰੂਪ ਮੇਰਾ ਪਹਿਚਾਨ ॥ (੨੬)That Sikh, recognises my manifestation. ਦੋਹਰਾDohira ਐੈਸੇ ਗੁਰਸਿਖ ਮਾਨ ਹੈ ਸੇਵਾ ਕਰੇ ਜੋ ਕੋਇThat Sikh of the Guru gets acceptance, who performs the service, ਤਨ ਮਨ ਧਨ ਪਸਿੰਨ ਅਰਪ ਕੇ ਸੇ ਮੁਝ ਸੇਵਾ ਹੋਇ ॥ (੨੭)And the one who surrenders through mind, body and soul, and becomes prominent server of mine. ਐੈਸੇ ਗੁਰਸਿਖ ਸੇਵ ਕੀ ਮੋਹਿ ਪਹੁਚੇ ਆਇThe service of such a Sikh of the Guru is approved by me, ਸੁਣਹੁ ਨੰਦ ਚਿਤ ਦੇਇ ਕਰ ਮੁਕਤਿ ਬੈਕੁੰਠ ਜਾਇ ॥ (੨੮)And listen, Nand, earnestly, this is the way, that heaven is secured. ਨੰਦ ਲਾਲ ਵਾਚSpeech of Nand Lal ਨਿਰਗੁਣ ਸੁਰਗੁਣ ਗੁਰਸ਼ਬਦ ਜੀ ਕਹੇ ਰੂਪ ਤੁਮ ਤੀਨYou have expounded that the Transcendental, Corporeal and Guru’s Shabad are your three attributes. ਨਿਰਗੁਣ ਰੂਪ ਨਹੀ ਦੇਖੀਏੇ ਸਰਗੁਣ ਸਿੱਖ ਅਧੀਨ ॥ (੨੯)The formless is not visible and Corporeal is through the Sikh.ਚੌਪਈChaupai ਤੁ ਮਰਾ ਨਿਰਗੁਣ ਰੂਪ ਅਪਾਰਾYour formless Attribute is infinite, ਸੋ ਕਸ ਦੇਖੈ ਦੀਨ ਦਿਆਰਾ ॥ (੩੦)And who can have that vision, Oh My Benevolent-one. ਜਗਤ ਗੁਰੂ ਤੁਮ ਕਹੋ ਸਵਾਮੀOh, My Master, you remain the Guru of the temporal world, ਘਟਿ ਘਟਿ ਵਾਸੀ ਅੰਤਰ ਜਾਮੀ ॥ (੩੧)And, Knowing-all, you remain in all the hearts. ਸ੍ਰ੍ਰ੍ਰੀ ਗੁਰੂ ਵਾਚSpeech of Sri Guru Ji ਸੁਣ ਸਿਖ ਭਾਈ ਨੰਦ ਸੋ ਲਾਲListen, Sikh Brother, Nand Lal, ਤੁਮ ਸੁਣ ਹਮਰੇ ਬਚਨ ਰਸਾਲ ॥ (੩੨)Listen earnestly to my sweet words, ਗੁਰ ਸਿਖ ਸੁਰਗੁਣ ਰੂਪ ਸੁਜਾਨGuru’s Sikh becomes auspiciously corporeal, ਪ੍ਰ੍ਰ੍ਰਿਥਮ ਸੇਵ ਗੁਰ ਹਿਤ ਚਿਤ ਕਾਨ ॥ (੩੩)If he is, primarily and diligently, engaged in the service of Guru.ਗੁਰ ਸਿਖ ਸੇਵ ਸ਼ਬਦ ਜੋ ਗਹੇGuru’s Sikh, who conceives the Guru’s Shabad, ਸ਼ਬਦ ਸਰੂਪ ਸੋ ਇਹ ਬਿਧ ਲਹੇ ॥ (੩੪)Obtains the blessings through the embodiment of the Shabad. ਸ਼ਬਦ ਰੂਪ ਸਰੂਪ ਵਾਕ ਜੋ ਧਾਰੇOne who follows the teaching through the manifestation of the Shabad, ਤਸਿ ਤੇ ਲਖੈਂ ਅਪਰ ਅਪਾਰੇ ॥ (੩੫)Leads others to the Infinite one. ਤੇ ਮੈਂ ਗੋਸ਼ਟ ਕਹੀ ਸੋ ਭਾਈBrother, I have narrated to you this discourse, ਪੜ੍ਹ੍ਹ੍ਹੇ ਸੁਣੇ ਜੋ ਚਿਤ ਹਿਤ ਲਾਈ ॥ (੩੬)And the ones who read and listen to it thoughtfully, ਤਸਿ ਕੀ ਮਹਮਿਾ ਕਹੁੰ ਬਖਾਣTheir attributes will be beyond praise, ਜੋਤੀ ਜੋਤਿ ਮਿਲੇ ਮੋਹਿ ਮਾਨ ॥ (੩੭)And, through my honour, the lights will merge into the light. ਸੰਮਤ ਸਤਰਾ ਸਹਸਿ ਸੋ ਬਾਵਣIt is Samwat Seventeen hundred and fifty-two*, ਮੱਘਰ ਸੁਦੀ ਨੌਮੀ ਸੁਖ ਦਾਵਣ ॥ (੩੮)Auspicious Ninth day of first half of moon in the month of Maghar*.(*December 1695CE)ਸੁਰ ਗੁਰ ਵਾਰ ਸਤੱਦਰੂ ਤੀਰOn a Friday at the bank of river Satluj, ਬਚਨ ਕਹੇ ਨੰਦ ਲਾਲ ਸੋ ਬੀਰ ॥ (੩੯)The hero expounded these solemn verses to Nand Lal. ਵਾਹਿਗੁਰੂ ਗੁਰ ਜਾਪਏੇ ਵਾਹਿਗੁਰੂ ਕਰ ਧਿਆਨThose Sikhs of the guru who remember Waheguru attentively, ਮੁਕਤ ਲਾਭ ਸੋ ਹੋਇ ਹੈਂ ਗੁਰ ਸਿਖ ਰਦਿਿ ਮਹਿ ਮਾਨ ॥ (੪੦)Are endowed with salvation, remember, O Gursikh!. 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Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh The nihangsingh.org blog has recently been updated with posts on the early accounts of the Akaali's from the 19th century, Bhai Nand Lal Ji's Rehatnama and Tankahnama with translations, Bhai Daya Singh Ji's Akaali Rehat, as well as sakhian from Sri Gur Panth Prakash and Gur Rattan Mala (Sau Sakhi). http://www.nihangsingh.org/blog/ Please continue to check the blog as we will be uploading more posts very soon. As well check out our youtube channel http://www.youtube.c...thaNihangSingha The latest videos from our series of Question and Answers with Jathedar Akaali Baba Maan Singh Ji of the Guru Nanak Dal has recently been uploaded. You can view part one of the Q & A with Baba Ji where Baba Maan Singh Ji tells the history of the Guru Nanak Dal: http://www.youtube.c.../10/hrACXQty9Bg and http://www.youtube.c...u/9/pDNj_tAjZGs Part two on Singh Sahib Baba Karam Singh Ji Akaali can be viewed here: http://www.youtube.c...u/7/Fn4ZPXP6PpU and http://www.youtube.c...u/6/5XYUGZ8p4Wo

Here's a link for a post on the nihangsingh.org blog that contains more writings by Qazi Nur Mohammad regarding the Sikhs. http://www.nihangsingh.org/blog/?p=297

'Sticking to the Path with a Stedfast Mind' From: There is an old folktale which goes as follows: One day a man set his mind wholeheartedly on reaching the Divine Being and set forth on his journey. While travelling he became thirsty and got sidetracked looking for a river. He found a river somewhat off his course but it was necessary for him to drink. While drinking from the river he saw a gold bangle sparkling in the water, while trying to reach for it he fell into the water. A passer by told him that the bangle he saw in the water was just a reflection and the bangle was actually stuck up a tree, so he set about trying to climb the tree… so on so forth. Such tales hold within them important teaching, this one alerts us to how much of an alert and steadfast mind we need in order to stick to our path. Within hours this individual that set about whole heartedly and genuinely to meet the Divine Being was falling into rivers and climbing trees in pursuit of a gold bangle. Despite his wholehearted intentions, he did not have a steadfast mind. The great Brahmgiani Baba Mitt Singh Ji when walking to Hazoor Sahib from Punjab at the beginning of the 1900s ordered all accompanying Nihang Singhs to maintain maximum bibek. This did not just refer to the way the prepared their food, but how the acquired their nourishment and how the perceived it in relation to Akaal Purakh. The Singhs would only eat what little food they came across on their journey either from trees or from vegetables offered from devotees and they would cook the food themselves. Even if a tree was abundant with fruit Baba Mitt Singh would not let the Singhs carry in fruit from it on the journey, requiring them to eat what they could and entrust in Akaal Purakh to provide for them further. Despite going hungry sometimes for days at a time, Baba Mitt Singh Ji kept this maryada - Never straying from the path he had taken and the way in which he had vowed to take it. This is one example from the life of Baba Mitt Singh Ji who's jeevani can be read here: There are countless other examples of how great Gursikhs whole heartedly with a steadfast mind and clear objectives stick to their path in whatever experience life brings before them. Every Gursikh needs clear direction and a steadfast mind otherwise we often find ourselves straying from our path. Sometime we become completely off track, other times we get side tracked with certain things we encounter along our path. The word 'Panth' literally means path and when we join the Khalsa we devote ourselves to a specific path. Remember when taking amrit we vow to follow a path of seva, simran, nitnem amritvela and devote ourselves to the practise of Dharam, may Maharaj bless us to never stray from this path and the strength to return when we are side tracked. Gurbur Akaaal

http://www.nihangsingh.org/website/trad-bana.html Please see the last part of this article for information on how the bana has been traditionally earned.

Link to original article: please check the blog for regular updates In the jungles of Machiwara in the cold winter of 1704, having watched their two eldest sons and closest Sikh devotees fall bravely in battle, Sri Guru Gobind Singh Ji lay with their head resting on a rock. Shaheed Singhs, those who had attained martyrdom fighting at the battle of Chamkaur came in their spirit form to inform the Guru of the result of the battle and receive further orders. Pleased with their bravery, courage and the sacrifice they had made for Dharam, Sri Guru Gobind Singh Ji told the Shaheed Singhs to ascend to Sachkhand, the abode of truth where the Divine being resides in complete form. The Shaheed Singhs asked Guru Sahib what message they wished to send from middle earth to the perfect complete Being in Sackhand. Sri Guru Gobind Singh Ji replied; ਮਿਤ੍ਰ ਪਿਆਰੇ ਨੂੰ ਹਾਲ ਮੁਰੀਦਾਂ ਦਾ ਕਹਿਣਾ ॥ Convey to the dear friend the condition of the disciples, ਤੁਧੁ ਬਿਨੁ ਰੋਗੁ ਰਜਾਈਆਂ ਦਾ ਓਢਣ ਨਾਗ ਨਿਵਾਸਾਂ ਦੇ ਰਹਿਣਾ ॥ Without Thee, the taking over of quilt is like disease and living in the house is like living with serpents; ਸੂਲ ਸੁਰਾਹੀ ਖੰਜਰੁ ਪਿਆਲਾ ਬਿੰਗ ਕਸਾਈਆਂ ਦਾ ਸਹਿਣਾ ॥ The flask is like the spike, the cup is like a dagger and (the separation) is like enduring the chopper of the butchers, ਯਾਰੜੇ ਦਾ ਸਾਨੂੰ ਸੱਥਰੁ ਚੰਗਾ ਭੱਠ ਖੇੜਿਆਂ ਦਾ ਰਹਿਣਾ ॥੧॥੧॥ The straw bed of the beloved Friend is most pleasing and the worldly pleasures are like furnace.1.1 This shabad is widely regarded as one of the finest pieces of moving Punjabi poetry ever written. It reminds us to forever keep our mind attached to the leaving feet of Akaal Purakh in times of joy and pain and overcome temporary sensual experiences. This is because Akaal Purakh is the source of true and everlasting joy, and separation from this is the most intense pain experienced by the soul. It is unfortunate that those with an agenda against the writings of Sri Guru Gobind Singh Ji have not spared this divine composition from their malicious and uneducated musings. Let them serve to further our own relationship and bond with the Divine Bani of our Guru. Follow this link to listen to full katha of this Shabad by Jathedar Baba Santa Singh Ji: Shabad sung in Dhrupadh style by Shiromani Ragi Bhai Balbir Singh:

Some information on the significance of the passages here: http://www.nihangsingh.org/website/trad-bana.html under the section of Sri Guru Nanak Dev Ji and the neela bana. Akaaal

This week Coventry: Giani mehtab singh nihang baba bakala wale vidhiarthy Damdami Taksal will be doing katha @ gurdwara guru nanak parkash, harnall lane east, Coventry from Monday 6th December to Sunday 12th December every morning from 6.30 - 7.30 and evening 6.45 - 7.45 a benti to all the local sangat of Coventry to please try and attend the katha for the 7 days. Giani ji has also studied sri dasam granth sahib ji the bani of sri guru gobind singh ji maharaj. They are very well pronounced and fluent in reading dasam granth and can answer questions about any misconceptions you may have and will also be available to give gurbani santhea to those who would like to and already haven't throughout the week.

This is the only katha to have made it to the net so far.

Every day this week in Southall again: 11:30 am Park Avenue Gurdwara Sahib: Gurpartap Soorak Granth Katha 6:30 pm Havelock Road Gurdwara Sahib : Sri Gur Granth Sahib Ji Katha

Vaheguru Ji Ka Khalsa! Vaheguru Ji Ki Fateh! Sri Guru Gobind Singh Ji describes the sacrifice made by the Ninth Guru in their autobiography titled Sri Bachitter Natak; ‘He protected the forehead mark and sacred thread (of the Hindus) which marked a great event in the Iron age. For the sake of saints, he laid down his head without even a sign.13. For the sake of Dharma, he sacrificed himself. He laid down his head but not his creed. The saints of the Lord abhor the performance of miracles and malpractices. 14. Breaking the potsherd of his body head of the king of Delhi (Aurangzeb), He left for the abode of the Lord. The whole world bemoaned the departure of Tegh Bahadur. The whole world grieved at the Guru’s departure, the gods hailed the Guru’s arrival in heavens.16’. (Dasam Sri Guru Granth Sahib Ji, Ang 131) Sri Guru Tegh Bahadur sitting in a small iron cage watching Bhai Mati Das being sawn in half. Even once his body was in two pieces, the Gurus hymns could still be heard resonating from Bhai Mati Das. The names of those who sacrificed their lives at Delhi continue to serve as a great source of inspiration for Sikhs, it is fitting that the names of those who are noted as great martyrs of the Sikh faith also symbolically represent the qualities of the creed of Sikh warrior that was required to face the challenges which would confront the Sikhs in the years preceding their great sacrifice. The names of the Ninth Guru’s three companions represent the following qualities; good intellect (mat), truthfulness (sat) and compassion (dyal). Thus, as is seen many time in Sikh history, and indeed the history of other religious traditions, historical fact and spiritual symbolism are often hand in hand... Continue Reading... http://www.nihangsingh.org/website/his-gurugobind.html

Giani Mehtab Singh Nihang Singh ~ Gurdwara Sri Guru Singh Sabha Havelock Rd, katha all week 18.30

Vaheguru Ji Ka Khalsa! Vaheguru Ji Ki Fateh! Best wishes to all on the Avtar Dihara of Sri Guru Nanak Dev Ji. Such times serve to remind us of our great past while calling for us to reflect on our oresent. May Satguru Ji shower all sangata with Naam Bani this Gurpurb. Gurbur Akaaal. Sri Guru Nanak Dev Ji was the first Guru of the Sikhs and Bhatt Kal writes they were the very avtar of the infinite lord (Adi Sri Guru Granth Sahib Ji, 1389). Giani Gian Singh discusses the meaning of the word avtar: 'When there is injustice and tyranny in the world, to restore order the Sublime Creator comes to the world in one form or another or gives his Shakti to one of His beloved devotees, we call them an avtar.' (Tvarikh Guru Khalsa, Part 1, page 760). Within Indian meta-philosophy prime avtars of previous yug (eras) include Narsingh Avtar, Sri Ram Chander Ji and Sri Krishan Bhagvan who were the avtars of Vishnu; the divine entity of Vaheguru entrusted with the service of preserving creation. Sri Guru Nanak Dev Ji is considered 'Pooran (complete/perfect) Guru Avtar' of the four yugs as they were not the avtar of any deity, they were the very avtar of Vaheguru. Bhatt Keerath explains the coming of Sri Guru Nanak Dev Ji, and in doing so captures the theory of avtarvaad within the Sikh tradition which essentially holds that the formless (nirgun) Lord takes form (sargun) and physically enters creation; The Lord Himself wielded His Power and entered the world. The Formless Lord took form, and with His Light He illuminated the realms of the world. He is All-pervading everywhere; the Lamp of the Shabad, the Word, has been lit. Whoever gathers in the essence of the teachings shall be absorbed in the Feet of the Lord. Lehnaa, who became Guru Angad, and Guru Amar Daas, have been reincarnated into the pure house of Guru Nanak. Guru Amar Daas is our Saving Grace, who carries us across; in lifetime after lifetime, I seek the Sanctuary of Your Feet. ||2|| (Adi Sri Guru Granth Sahib Ji, Ang 1395) Continue reading..... http://www.nihangsin...-gurunanak.html

Thank you to all those who attended and helped out during Divali Jorh Mela. May Shaheed Singhs bless you all. Akaaal

All langar to be prepared at Gurdwara Sahib. Normal Langar will also be available at Clifton Road Gurdwara for Sangat. Chips and burgers made at Gurdwara will be available for those wanting them, just like in India at every jorh mela pokaray, jalebia etc and other such foods are available for sangat at every Sikh celebration.

**Diwali Jorh Mela this Saturday** For a coach from Birmingham contact 07518965767 to reserve your place today!!!

Sikhs have long campaigned for Sri Amritsar to be alcohol and tobacco free, yet there are shops selling such products just a stones throw away from Sri Darbar Sahib itself. Hence why the shop keepers were told to either stop selling tobacco or to relocate. What must tourists think when diriving to Harimandir Sahib, the holiest shrine of the Sikhs, when in the sorrounded area they are sorrounded by many alcohol shops and small stalls selling tobacco? Its not about forcing people to conform to your beliefs, its a matter of principle to work for the satkar of Guru Sahib and our holy shrines.

Roti will also be available.

Langar seva for the Jorh Mela to be done by Rockys of Southall

Nihangs ‘torch’ tobacco products Tribune News Service Amritsar, June 18 An organisation of Nihang Sikhs, reportedly, torched cigarette and tobacco products after taking them out from shops selling the products near Phuwara Chowk.It has been learnt that the organisation had warned the shopkeepers from selling tobacco products here or shift to some other place. According to information received here, the incident occurred at about 10 am. As per eyewitnesses, a group of about 10 Nihang Sikhs today barged into shops and accumulated the tobacco products in sacks. Later they torched the products. The group escaped from the spot before the police could reach the spot. It is evident to mention that the police post is situated just a few yards from the place of the incident. “They appeared all of a sudden in the morning and started throwing out our stock out of the shops. Later, they put them in sacks before burning down the whole lot. They have warned us against carrying out the business again. We demand police protection,” said the shopkeepers.

Link to Akaal Ustat text http://www.sridasam.org/dasam?Action=Page&p=33

There will be stalls set up by: 'Jatha Nihang Singha' (www.NihangSingh.org) 'Ajeet Akhara' 'Khalsa Aid' 'Sikh Organisation for Prisoners Welfare' There will be CDs, DVDs, Posters, Photographs and information leaflets available, including framed photographs of Nihang Singh Jathedars and Mahapursh of Past and Present. Any other organisation wishing to set up a stall please contact: info@nihangsingh.org