ElusiveFighter

In loving memory of my elder brother and Prince - Sahibzada Baba Ajeet Singh Ji - who fought his 1st battle at 11 and laid down his at life at 18, massively outnumbered and fighting against tyrants. Jogi Allah Yaar Khan praises SWORD of Baba Ajeet Singh Ji Sahib ਕਿਸ ਮੂੰਹ ਸੇ ਕਰੂੰ ਤੇਗ਼-ਏ-ਖ਼ਮਦਾਰ ਕੀ ਤਾਰੀਫ਼ ਗੋਬਿੰਦ ਕੀ ਬਖ਼ਸ਼ੀ ਹੂਈ ਤਲਵਾਰ ਕੀ ਤਾਰੀਫ਼ ਪਰਕਾਲਾ-ਏ-ਆਤਿਸ਼ ਕੀ ਸ਼ੱਰਰਬਾਰ ਕੀ ਤਾਰੀਫ਼ ਬਾਂਕੀ ਕੀ, ਨੁਕੀਲੀ ਕੀ, ਤਰਹਦਾਰ ਕੀ ਤਾਰੀਫ਼ ਥੀ ਦੋਸ਼ ਪਿ ਸ਼ਮਸ਼ੀਰ ਯਾ ਕਾਂਧੇ ਪਿ ਪਰੀ ਥੀ ਥੀ ਤਿਸ਼ਨਾ-ਏ-ਖ਼ੂੰ ਇਸ ਲੀਏ ਗ਼ੁੱਸੇ ਮੇਂ ਭਰੀ ਥੀ ਤਲਵਾਰ ਸੀ ਤਲਵਾਰ ਥੀ ਕਯਾ ਜਾਨੀਏ ਕਯਾ ਥੀ ਖ਼ੂੰਖ਼ਾਰ ਥੀ ਖ਼ੂੰਬਾਰ ਥੀ ਆਫ਼ਤ ਥੀ ਬਲਾ ਥੀ ਥੀ ਆਬ ਯਾ ਫੌਲਾਦ ਪਿ ਬਿਜਲੀ ਕੀ ਜਿਲਾ ਥੀ ਯਮਰਾਜ ਕੀ ਅੰਮਾਂ ਥੀ ਵੁਹ ਸ਼ਮਸ਼ੀਰ-ਏ-ਕਜ਼ਾ ਥੀ ਅਰਦਲ ਮੇਂ ਬਿਚਾਰੇ ਮਲਕੁਲ-ਮੌਤ ਖੜੇ ਥੇ ਅਪਨੇ ਸ਼ੁਗਲ-ਏ-ਖ਼ਾਸ ਮੇਂ ਮਸ਼ਗੂਲ ਬੜੇ ਥੇ ਉਸ ਹਾਥ ਮੇਂ ਥੇ ਬਾਜ਼ੂ-ਏ-ਗੋਬਿੰਦ ਕੇ ਕਸਬਲ ਫ਼ਰਜ਼ੰਦ ਕੀ ਤਲਵਾਰ ਸੇ ਥਰਰਾ ਗਏ ਜਲ ਥਲ ਜ਼ਿੰਦੋਂ ਕਾ ਤੋ ਕਯਾ ਜ਼ਿਕਰ ਹੈ ਮੁਰਦੇ ਹੂਏ ਬੇਕਲ ਸ਼ਮਸ਼ਾਨ ਮੇਂ ਥਾ ਸ਼ੋਰ ਮਜ਼ਾਰੋਂ ਮੇਂ ਥੀ ਹਲਚਲ ਜਮਨਾ ਕੇ ਭੀ ਪਾਨੀ ਮੇਂ ਤਲਾਤਮ ਸਾ ਬਪਾ ਥਾ ਗੰਗਾ ਕੇ ਭੀ ਜ਼ਰਰੋਂ ਮੇਂ ਅਜਬ ਜੋਸ਼ ਭਰਾ ਥਾ So young, not yet married, Sri Guru Gobind Singh Ji caringly prepared his beloved to son to wed the supreme bride 'death'..... And so, Baba Ajeet Singh (Invincible Lion) roared on to the battlefield to partake in the wedding ceremony, the Bride dressed in customary and beautiful red dress....

Parnaam merai merai vadai veer Sri Baba Fat-heh Singh Ji nu: ਸਲੋਕੁ ॥ Salok ਪਤਿ ਰਾਖੀ ਗੁਰਿ ਪਾਰਬ੍ਰਹਮ ਤਜਿ ਪਰਪੰਚ ਮੋਹ ਬਿਕਾਰ ॥ The Guru, the Supreme Lord God, preserved my honor, when I renounced hypocrisy, emotional attachment and corruption ਨਾਨਕ ਸੋਊ ਆਰਾਧੀਐ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥੧॥ O Nanak, worship and adore the One, who has no end or limitation. ਸਜੈ ਜੋ ਦੁਮਾਲਾ ਛਟੈ ਖੂਬ ਫਰਰਾ ॥ When the dumalla is tied, then the Farla/Farara flys beautifully. ਅਜਬ ਸੋਹੇ ਚੱਕਰ ਖੰਡੇ ਤੋੜੇ ਵਾਲਾ ॥ The Chakkar with the Khanda Torha (the chain mail and khanda) has a strange spectacular beauty. ਗੁਰੂ ਜੀ ਨੇ .ਫਤਿਹ ਸਿੰਘ ਜੀ ਕੋ ਬੁਲਾਇਆ ॥ Guru Gobind Singh Ji Summoned Fateh Singh Ji. ਚਲੈ ਗੋ ਤੋਰ ਜੈਸਾ ਪੰਥ ਐਸਾ ਮੁਖ ਸੇ ਅਲਾਇਆ ॥And from his holy mouth, he uttered that a panth like Fateh singh would come to be. ਹਮ ਅਕਾਲੀ ਸਭ ਕੇ ਵਾਲੀ ਹਮਰਾ ਪੰਥ ਨਿਆਰਾ ਹੈ ॥We, the Akaalis, are heading all, and our panth is different from all. ਦੀਨ ਮਜ਼ਬ ਕਾ ਜੁਧ ਕੀਨਾ ਖੰਡਾ ਫੜਿਆ ਦੁਧਾਰਾ ਹੈ ॥We are hold a double edged sword to fight in the war of the righteousness. ਛਈ ਮਈ ਮਾਰ ਸਭ ਦੂਰ ਕੀਨੀ ਸਲੋਤਰ ਫੜਿਆ ਕਰਾਰਾ ਹੈ ॥With the Salotar (daang/thick stick) that we are holding, we have eradicated Maya. ਗਗਨ ਮੰਡਲ ਮੈ ਬੁੰਗਾ ਹਮਾਰਾ ਮਹਾਂਕਾਲ ਰਖਵਾਰਾ ਹੈ ॥In the skies is our place of worship and the Mahaakaal (Lord of Lords, Greatest Immortal) is our protector. ਸਿਰ ਪਰ ਮੁਕਟ ਮੁਕਟ ਪਰ ਚੱਕਰ ਆਇਆ ਅਜਬ ਹੁਲਾਰਾ ਹੈ ॥On the head is the crown (dumalla) and on the crown is the Chakkar, what an inexplicable rush of good feelings has come. ਨਾਨਕ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਤੁਧ ਆਗੇ ਸੀਸ ਹਮਾਰਾ ਹੈ ॥ Holy Guru Nanak Ji and Holy Guru Gobind Singh Ji, We bow and present our heads in front of you. ਲੱਟ ਪੱਟ ਫਰਰੇ ਸਜ ਰਹੇ ਗੁਰ ਸ਼ਬਦਨ ਕੀ ਭਈ ਝੰਕਾਰ ॥The Farlaas are flowing freely in the air while we tie them, and the ambrosial sounds of the Shabad Guru is heard ringing. ਪ੍ਰਗਟੇ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਸਾਹਿਬ ਜੀ ਜਿਨ ਸਭ ਕੁਲ ਲੀਆ ਉਧਾਰ ॥ Guru Gobind Singh Ji has granted salvation to my whole lineage. ਸਿਰ ਮਸ੍ਤਕ ਰਖ੍ਯ੍ਯਾ ਪਾਰਬ੍ਰਹਮੰ ਹਸ੍ਤ ਕਾਯਾ ਰਖ੍ਯ੍ਯਾ ਪਰਮੇਸ੍ਵਰਹ ॥ The Supreme Lord God has procted my head and forehead. The Transcendent Lord has protected my hands and body. ਆਤਮ ਰਖ੍ਯ੍ਯਾ ਗੋਪਾਲ ਸੁਆਮੀ ਧਨ ਚਰਣ ਰਖ੍ਯ੍ਯਾ ਜਗਦੀਸ੍ਵਰਹ ॥ God, my Lord and Master, has saved my soul. The Lord of the Universe has saved my wealth and feet. ਸਰਬ ਰਖ੍ਯ੍ਯਾ ਗੁਰ ਦਯਾਲਹ ਭੈ ਦੂਖ ਬਿਨਾਸਨਹ ॥ The Merciful Guru has protected everything, and destroyed my fear and suffering. ਭਗਤਿ ਵਛਲ ਅਨਾਥ ਨਾਥੇ ਸਰਣਿ ਨਾਨਕ ਪੁਰਖ ਅਚੁਤਹ ॥੫੨॥ God is the Lover of His devotees, the Master of the masterless. Nanak has entered the Sanctuary of the Imperishable Primal Lord God. ਹਉ ਗੋਸਾਈ ਦਾ ਪਹਿਲਵਾਨੜਾ ॥ I am a wrestler, I belong to the Lord of the World. ਮੈ ਗੁਰ ਮਿਲਿ ਉਚ ਦੁਮਾਲੜਾ ॥ I met with the Guru, and I have tied a tall, plumed turban. ਸਭ ਹੋਈ ਛਿੰਝ ਇਕਠੀਆ ਦਯੁ ਬੈਠਾ ਵੇਖੈ ਆਪਿ ਜੀਉ ॥੧੭॥ All have gathered to watch the wrestling match, and the Merciful Lord Himself is seated to behold it. ਵਾਤ ਵਜਨਿ ਟੰਮਕ ਭੇਰੀਆ ॥ The bugles play and the drums beat. ਮਲ ਲਥੇ ਲੈਦੇ ਫੇਰੀਆ ॥ The wrestlers enter the arena and circle around. ਨਿਹਤੇ ਪੰਜਿ ਜੁਆਨ ਮੈ ਗੁਰ ਥਾਪੀ ਦਿਤੀ ਕੰਡਿ ਜੀਉ ॥੧੮॥ I have thrown the five challengers to the ground, and the Guru has patted me on the back. ਸਭ ਇਕਠੇ ਹੋਇ ਆਇਆ ॥ All have gathered together, ਘਰਿ ਜਾਸਨਿ ਵਾਟ ਵਟਾਇਆ ॥ But we shall return home by different routes. ਗੁਰਮੁਖਿ ਲਾਹਾ ਲੈ ਗਏ ਮਨਮੁਖ ਚਲੇ ਮੂਲੁ ਗਵਾਇ ਜੀਉ ॥੧੯॥ The Gurmukhs reap their profits and leave, while the self-willed manmukhs lose their investment and depart. ਤੂੰ ਵਰਨਾ ਚਿਹਨਾ ਬਾਹਰਾ ॥ You are without color or mark. ਹਰਿ ਦਿਸਹਿ ਹਾਜਰੁ ਜਾਹਰਾ ॥ The Lord is seen to be manifest and present. ਸੁਣਿ ਸੁਣਿ ਤੁਝੈ ਧਿਆਇਦੇ ਤੇਰੇ ਭਗਤ ਰਤੇ ਗੁਣਤਾਸੁ ਜੀਉ ॥੨੦॥ Hearing of Your Glories again and again, Your devotees meditate on You. They are attuned to You, O Lord, Treasure of Excellence. ਮੈ ਜੁਗਿ ਜੁਗਿ ਦਯੈ ਸੇਵੜੀ ॥ Through age after age, I am the servant of the Merciful Lord. ਗੁਰਿ ਕਟੀ ਮਿਹਡੀ ਜੇਵੜੀ ॥ The Guru has cut away my bonds. ਹਉ ਬਾਹੁੜਿ ਛਿੰਝ ਨ ਨਚਊ ਨਾਨਕ ਅਉਸਰੁ ਲਧਾ ਭਾਲਿ ਜੀਉ ॥੨੧॥੨॥੨੯॥ I shall not have to dance in the wrestling arena of life again. Nanak has searched, and found this opportunity. http://www.nihangsingh.org/blog/?p=678

A sad loss indeed, but on the positive side, he was able to leave a massive legacy behind in the form of many great students worldwide, especially his extremely talented daughter Anoushka: I do ardaas the Panth is able to revive gurmat sangeet back to it's former glory, and that sangat attitudes can change to appreciate the beauty and divine science that is raag, performed on the instruments that were made to reflect the raags true nature. Guru Gobind Singh Ji was a true King - i.e. a Patron of the highest (divine) arts and culture. They lead by example in all fields, the Khalsa Panth 'should' be the epitome of high art world wide - of classical music, the fighting arts, language, literature, poetry, ethical politics, ethical economics, environmental consciousness, selfless philanthropy,academia etc Of course all the above should be practiced to enhance our spiritual existence, but also to set a ‘standard’ to inspire all humanity to achieve the highest heights in their own denominations. We should equally, seek to learn from and be inspired by ‘all’ humanity in the important arts, and seek to acquire them and integrate/promote them in our Khalsa circles, for the benefit of an enhanced and role model jeevan. Whilst prema bhagti is the reason for our existence, and our serving primary objective in life, how we live our lives, conduct ourselves, speak, sing and think, should always be in a way that justifies carrying the image of the King of Kings.

A life of hard work, simplicity and discipline.... real strength.

This is what what we drink: http://www.redbushtea.com/index.aspx 100% caffeine free and much lower tannin content than black tea (tannin can effect iron and protein storage in the body). It's very nice to drink and naturally sweet, an en excellent alternative to black tea.

"How can we desist from fighting, as fighting is systemic in our Being" Bhai Tara Singh Shaheed: "Being ever ready for a fight (for a cause), He never hesitated from sacrificing his life. Being ready to pick up a fight on the slightest pretext, Such was the stuff that he was made of." http://www.facebook.com/ElusiveFighter

Legacy of Bruce Lee - Tommy Carruthers, a great example of where training with a passion can get you.

A Soldier Fights Not Because He Hates The One In front Of Him, But…because he loves those People Behind .... http://www.facebook.com/ElusiveFighter

Warfare is the Way of deception. Therefore, if able, appear unable, if active, appear not active, if near, appear far, if far, appear near. If they have advantage, entice them; if they are confused, take them, if they are substantial, prepare for them, if they are strong, avoid them, if they are angry, disturb them, if they are humble, make them haughty, if they are relaxed, toil them, if they are united, separate them. Sun Tzu http://www.facebook.com/ElusiveFighter

Gurdwarai need to become 'dharam-salas' again i.e. taksals of dharam or institution of spiritual/righteous living education. A good model to follow is Jewish or Islamic institutions, where many Synagogues and Masjids around the world have study circles and discussion groups as well as weekly presentations from guest speakers. We have the latter element in the form of Punjabi parchaar, but not anything for the majority English speaking youth. Cross Roads Gurdwara in Coventry does a good job of tackling this in my humble opinion (leaving jathai bandiyan affiliation aside for a moment). Everyone should strive to set up a study circle amongst friends and family, in and out the Gurdwara. We waste much time talking about politics and inter Sikh Jathe bashing, we should use our precious time to 'learn' and become students – “Shabd Guru, Surat, Gur-Chela”. With Gur-Prasad we will become teachers. Once we reach a level where we are comfortable discussing Gurmat and have the right character (through bhagti) and the right knowledge (through earnest effort) we will not have to come here and relay our problems, we will be making changes in our community instead - serving by example. At the very least, every Gurdwara should have an access point for all - to come and have vichaar in English - that is the basic. Everyone here can easily book a room on an evening or weekend for a few hours and put up an advert. Here is an idea, this website has some great articles which cover many topics of life via Gurmat perspective. Print one article each week, send it out via an email list (set one up for youth/sangat in general at your Gurdwara) and arrange a time for all to come together to discuss. Or alternatively, present the article, then hold a discussion. The content and Gurbani in the articles will easily lead to a great discussion, about experience, opinions etc. But it will ultimately lead back to the answer/solution, which is contained in the Gurmat pangatis within the articles. Apologies for the rushed reply, just had a few minutes. There are also some groups around the UK now who come and hold well organised workshops etc for the youth, also worth looking into. The idea of getting a guest speaker once a week or fortnight is great too i.e. English speaking Sikhi Divaan. Here are the articles. Again, I don't know about jathebandi affiliation, nor care, on the whole these articles are very good, and can be used even if you don't agree on some minor points. http://www.gurbani.org/articlemenu.php The idea of discussing different topics relating to various aspects of life, will be appealing to youth (and adults alike), and very engaging. Hopefully create a thirst for more, and establish a culture of education and learning again in our Gurdwarai.

Those propogating Sikhi and those seeking to learn it, need to have a certain mind and skill set. without this, Sikhi Parchaar will always fail. Gurbilas Paatshaahi Chhevi has a beautiful sakhi where Guru Hargobind Sahib Jis Gursikhs ask him a question along the lines of this discussion (core concept): Be inspired and let others know what it takes to be a parchaarak and a student: Taken from Sant Waryam Singh Ji’s Kathaa: Invocation: True and supreme is God’s Name. Blessed is Sri Guru Nanak Dev Ji. ‘Prostrate salutation and obeisance I make many a time before the omnipotent Lord, the Possessor of all the powers. Reach me Thy hand, O Lord and save me from wavering, says Nanak.’ ‘After wandering and wandering, O Lord, I have come and entered Thy sanctuary. O Master, Nanak’s prayer is: Attach me to Thy devotional service.’ Refrain: Cast off is d oubt from my mind O dear, ever since I have had a glimpse of Thee. ‘Lord; to Your shelter have I come, since having a sight of You, cast off is doubt from my mind. Without a word have You known my state, And devotion to Your Name inspired. Fled is suffering, and in joyful serenity am I absorbed, As in joy Your laudation I have sung. By grasping my arm has the Guru succoured his servant From evil stars and the dark well of Maya (Mammon). Saith Nanak: The Guru our bonds has snapped And to the long-separated granted union.’ Holy congregation! loud be thy utterance: ‘True and supreme is God’s Name’. Getting free from your worldly chores, you have reached the Guru’s court. If the congregation of the holy and true is attended in the prescribed manner, it proves to be immense fruitful. Unless we fully understand the discourse, we are incapable of gaining full advantage of it, though we come from home leaving our worldly chores for this purpose. For a person of average intelligence, it is like this. A machine may be having a number of wires connected with one another with screws and producing a voice. If the voice comes clearly, as my voice is coming, the listener is benefited fully. But if one or two wires do not function, there will be confusion, and nothing will be intelligible. The loudspeaker will not function properly. The hall will reverberate with the sound, as it is doing now, because everything has to be done in a proper manner. When something is done fully in the prescribed manner, the result is full, right and proper. Man can mend it as much as required. This is not to say that, that is all. Generally, those who come to attend a holy congregation should have fourteen virtues, and the speaker too should have fourteen qualities. In this connection, four Sikhs – Bhai Mansadhar, Bhai Dargah Tali, Bhai Takhat Dhir, and Bhai Tirath Uppal – came together to the Sixth Guru Sahib and prayed, “O True, Sovereign! we listen to holy discourses. Your Gursikhs (disciples) explain to us with detailed meanings, but even then why don’t we get joy and peace of mind? Our mind continues wandering in different directions. But when we listen to ‘kirtan’ (singing of Gurbani)-cum-explication from Bhai Nivala and Bhai Nihaloo, we are filled with fear of sins and evils, and we feel inclined to give up evil thoughts and wickedness, and start imbibing Gurmat (Guru’s teachings) and the light of Divine knowledge and understanding is lit within us. O True Sovereign! why does it happen that while listening to the discourses of many persons, our mind does not become absorbed in them at all? On the other hand, there are some discourses in which the wandering fancy becomes still and concentrated in the mind. At this Guru Sahib said to them, “O Gursikhs! there is a proper method for attending a holy congregation in which both the speaker and the listeners have a responsible role to play. Generally, fourteen qualities are needed in the speaker and fourteen in the listener, and only then does it prove to be perfectly fruitful, otherwise not.” On that occasion, the Sikhs requested Guru Sahib, “O Master! kindly tell us in detail the qualities of a good speaker. We are your servants; we shall be greatly benefited when we come to know about the qualities of a good speaker and a good listener.” Guru Sahib said, “The first quality of a speaker is that his utterance should be pleasing, steady, sweet, gentle and humble; i.e. free from pride. He should know the meanings of the ‘shabad’ (hymn) fully. The second quality is that he should speak as loudly as warranted by the number of listeners. If there are devotees sitting upto some distance, and he speaks in a low tone, then those sitting nearby will be able to hear him, but not those sitting at some distance. ‘Chhand’ (stanza or song) and ‘dharna’ (refrain) should be recited or sung at the required pitch. Thirdly, he should know how to explain the subject in detail, and how to express it in a brief manner. He should be acquainted with both the arts. He should keep an eye on the congregation to see whether what he is saying is interesting them or not, or whether it is going home to them or not. He should continue observing the listeners’ attention carefully. He should state a subject in as much detail and depth as is intelligible to them. The moment, their attention starts declining, he should stop explaining in detail and wind up the subject briefly. Fourthly, he should be capable of describing the context of his discourse and the illustrative stories therein in a gentle, loving and appealing manner. He should make his utterances so sweet that they may sound charming to them. Fifthly, every utterance from his tongue should be true and about truth. In the holy congregation, he should not utter anything which is purposeless or fruitless. He should talk about ‘karma’ (deeds), worship and devotion, and Divine knowledge according to the mental and spiritual level of the listeners. He should be competent to explain the doctrine fully and should explicate by drawing conclusions or through careful discrimination and discernment. The sixth quality of a good speaker is that whatever doubts and misgivings appear to be rising in the course of the discourse, he should dispel them by giving examples, and if some listener asks a question, the speaker should know the art of answering it to the satisfaction of the questioner. He should be capable of explaining the central idea of the ‘shabad’ (hymn) clearly, and in support thereof, he should be able to give illustrations from old tales and stories or the proofs adduced by holy men. He should give examples only after estimating the listeners’ level of intelligence and understanding lest he should continue to display his learning which goes above their heads. The examples given should be such as the listeners can understand. Seventhly, the speaker should be fully conversant with the scriptures of all religions, their controversies and debates. He should not criticize any other religion or its scripture, and should quote only that much writing or utterance which agrees with his own religious doctrine or tenets. The eighth virtue is that he should not allow any digressions in his discourse. He should not digress and should speak with reference to the subject of the discourse. He should not talk about things which are unrelated with or irrelevant to the topic. He should take only those illustrative stories from other religions which resemble with Gurmat (Sikh doctrine) and help in understanding its meaning or objective. The ninth quality is that the speaker’s posture should be perfect and flawless. He should sit with his back straight, and similarly, he should keep his mind also simple, straight and guileless. The tenth quality is that, from time to time, he should make such utterances also which please the listeners and create love and reverence for the Guru (Perfect Holy Preceptor). In this manner, he should enthral the entire audience. He should ensure that the listeners sitting in front of him are listening to him attentively, and none is looking hither and thither. The listeners should be all attention waiting eagerly for what he is going to say next. Eleventhly, he should not feel proud, thinking that he is speaking well and the listeners are listening to him attentively. Eschewing every kind of pride, he should keep his mind humble. In spite of possessing many virtues, he should not feel proud and cultivate humility. In the twelfth place, he should not belittle any person. He should not intentionally make any critical comment by keeping any particular individual in mind. His own life should be thoroughly religious and pious and the listeners should have keen longing and devotion for listening to his discourses. The thirteenth quality of a good religious speaker is that before making any utterance, he should first imbibe and follow it in his own life. In other words, before preaching anything, he should first practise it himself. The fourteenth important quality is that he should cultivate and practise contentment. He should be satisfied with his lot or destiny. He should not resort to any means to extract money from the congregation for his own self. He should accept only what is offered voluntarily as a token of reverence for Gurbani. What is received without any request and demand is like ‘amrit’ (nectar). He should not pray even in his heart or mind that he should receive wealth and clothes in abundance. Thus, these fourteen qualities are essential in a religious speaker or explicator. Once again I repeat them in brief: 1. He should be capable of speaking in a sweet and pleasing tone. (2) He should be capable of explaining things in detail in keeping with the listeners’ inclination or interest. (3) He should be in a position to be brief, if needed. (4) He should be able to tell interesting illustrative stories. (5) He should be capable of uttering clear and precise sentences. (6) He should have the ability to dispel the listeners’ doubts? (7) He should be familiar with all the scriptures. (8) He should not give contrary proofs or examples with reference to the topic being discussed. (9) He should sit in a correct posture, which is appealing to the eyes. He should not make superfluous gestures or movements with eyes, nose, ears, hands and fingers or needlessly move his hand over his head. He should sit in a straight and erect posture. (10) He should delight the listeners’ heart. (11) He should be able to win all. (12) He should be free from pride or vanity. (13) He should be of religious and pious thinking without any difference between his words and deeds. He should not repeat the utterances of others, or what he has heard from others. (14) The biggest attribute is that he should be contented with his lot, and should not feel attracted towards Maya (material riches). Similarly, a good listener too has fourteen qualities. He should have faith in and devotion for the speaker in thoughts, words and deeds. Secondly, he should not have any pride in him. Thirdly, he should listen to the speaker with perfect love and devotion. Fourthly, there should not be any counterargument in his mind. Fifthly, he should not be capricious and should not practise cunningness in words and deeds. He should listen to the speaker attentively and endeavour to comprehend his discourse. Sixthly, he should have the ability to ask questions about the discourse he has heard. Seventhly, he should have heard about all the scriptures. Eighthly, he should not be lazy or lethargic, and listen to the speaker’s discourse by sitting straight and erect and free from all other thoughts in the mind, either with closed eyes or with eyes fixed on the speaker’s face. Ninthly, when he is listening to the discourse, he should not let sleep or indolence come near him. Tenthly, he should have the nature and temperament of sharing his earnings with the needy. Eleventhly, he should imbibe in the heart and mind whatever he hears at a holy congregation. Twelfthly, he should not be opposed to or critical of the Gurmat doctrine in any way exactly as, he has heard what the Guru has said: ‘O my mind! why thou art fallen into this brooding? The Lord Himself on thy behalf is making endeavour; In rocks and stones has He created living creatures, Whose sustenance He there provides.’ Considering it an absolute truth, he should follow it in his life. He should not entertain any doubt or criticism with reference to the Guru’s utterances. The thirteenth quality which is very essential in a good and pious listener is that he should not attend a holy congregation dressed in dirty and foul smelling clothes; he should not yawn and should come to the company of the holy only after cleaning his bowels, so that he does not pass out wind there. Fourteenth requirement for a listener is that he should not practise any hypocrisy or affectation. For example, where a very moving discourse is being delivered, he should not shed false tears without being really touched, and try to attract the attention of other devotees thereby. When the speaker and listener possess the required qualities, then as per the Guru’s edict: ‘Merit of million-fold sacrifice comes to such as listen to, and chant the Lord’s Name.’ Until these 28 attributes (of the speaker and the listener) accord with one another, we are deprived of reaping the great advantage of attending the holy congregation. So, all of you have been attending holy congregation for a long time, but if man is not careful and attentive, nothing is gained even after much effort and labour. Just as a farmer has land and he does farming, but if he does not know how deep the seed is to be sown, and how manure is to be put, whether it should touch the seed or not, and then if he does not know how much the leveller is to be applied, how heavy it should be, when the field is to be watered and when the weeds are to be removed, he cannot get a full or rich crop. That farmer, who neither knows about wetness of the land, nor about putting manure, nor about other moistures in the land, cannot get a good crop. If excessive water is given to the wheat crops in the month of ‘Chet’ (Indian month coinciding with February and March) it will sag. However good the crop may be, the yield is reduced to half. In paddy crop, if excessive urea is put, it will appear black, and one will be delighted, but when the fruit comes, it is not even 1/4th of the average fruit. Then man sadly wonders what has happened – ‘My crop was the best of all. Everybody stopped to watch it with joy and surprise.’ His companion with a weak mind remarks, ‘Brother! your crop was excellent, but since you did not put up a black pot to ward off evil eyes, it has been destroyed by someone’s malevolent eye.’ But what is the reality? There is no such thing as being influenced by an evil eye. The truth is that he put excessive urea due to which, after growing quickly, when it came to seeding, it sagged and got diseased. So there was nothing lacking in effort or labour; what was lacking was that the person did not know the right and proper method or procedure, and did not have full knowledge. So, in this way, you may take up any task in the world – industry, transport or business – if proper method is not known, man does not get full reward, even if he invests the required capital.

I saw a thread on pics of Maharaja Ranjit Singh. This is also purported to be their painting...

Identity by Rory Miller "I can't do that." Most of the time, people are thinking cause and not effect, or motion rather than results. "I can't do that (hit hard, or knock someone down or pull a trigger) because I'm (too weak, too small, too...)" It's mostly horseshit. You can do it (get the effect) but you probably can't do it in that way. Can't do some kind of force block against a stronger man's kick? Congratulations, you're normal. But doing that particular defense against that particular attack isn't the point. The point is to not get hit. Not getting hit is much easier. And much more personal. Small people and large people do it differently, as do timid and aggressive people. It's not a one-size fits all. Anyone, barring vegetative states or nearly complete paralysis, can take out anybody else. They just can't all do it the same way. You can't score on your sifu? He can't block a bullet. Competitor so tough he can take anything you dish out? Quit using your fists and use a car. This mindset ties back to cheating and a number of other things. The big idea to take away, though, is to understand when you are limiting your own options because you have either chosen or been brainwashed to look at a situation from only one point of view. But that's not the point of this post. "I can't do that," she said. It was a basic self-defense problem, a question that has been asked and answered a hundred times. And that's what I do professionally, so three different proven, workable options off the top of my head in ten seconds. "Those don't work." "You've tried them?" "No, but you don't understand. I can't do that." Oh. This was never about trying to find an answer. This was about preserving identity. Nick asked me once about students who just don't get it. There aren't a lot of people who can't get it. There are a fair number who refuse to get it. I walk away from those. You can teach people who want to learn. Despite almost any psychological trauma or physical or mental disability, it is a matter of finding the words and the modality, a way to communicate and a way to practice. It's not that hard. But you cannot teach people who refuse to learn. No matter how enthusiastic they seem or the certificates they have collected, if they are coming to you to get their world view confirmed instead of refined (or, preferably, rocked), you are wasting your time. Understand this-- they are not wasting their own time. They carefully sift what you say, latch on to anything they like, completely forget anything they don't and walk away more ignorant and more confident than when they arrived. It is good value for them. That is what they want. And when an inability "I can't" has become part of their identity, they will fight the truth with everything they have. http://www.facebook.com/ElusiveFighter

Dhan Dhan Guru Nanak Dev Ji - who in their 1st form rejected the Janeu, in order to propagate the true Dharam through showing how to live (with Bibek Buddi), and who in their 9th form, gave their life for the same Janeu, in order to demonstrate how to die (with daya and bahadari) to uphold the Dharamic principles of freedom. ਤਿਲਕ ਜੰਵੂ ਰਾਖਾ ਪ੍ਰਭ ਤਾ ਕਾ ॥ ਕੀਨੋ ਬਡੋ ਕਲੂ ਮਹਿ ਸਾਕਾ ॥ ਸਾਧਨ ਹੇਤਿ ਇਤੀ ਜਿਨਿ ਕਰੀ ॥ ਸੀਸ ਦੀਆ ਪਰ ਸੀ ਨ ਉਚਰੀ ॥੧੩॥ He protected the janeu and tilak of the Hindus, It was a great event in the modern ages. For the sake of humankind, he sacrificed himself. He laid down his head but not his creed Bachittar Natak Nauven Paatshah also exemplified a courageous principle which many of us lack today - that of keeping ones word - promising to help someone (those whose arms we hold, give your head, but don't let go of their arms...) "Chit charan kamal ka asra chit charan kamal sang-joriai, mana lochai buriaian guru sabadi mana horiai, banhjinah dipakariai sir dijai ban a na chhoriai, Guru Tegh Bahadur bolia dhar paiai dharam na chhoriai." These ithihaasik days should be spent pondering on the deep underlying principles that lead to these great events. We should listen, read (learn) and apply. Keep your minds attuned to his lotus feet, and stop being a slave to the craving sinful desires of the mind - drown that same mind in the ocean of Gurbani and allow the same great principles lived by our Guru Sahiban to slowly manifest in our gifted lives.

Archery is traditionally onsidered the highest level art in India, and similar in Japan. Many other warrior nations also inflicted great damage with short range archery ie Genghis Khan (Mongol bow is still one of the best available). Below is one of the old Indian treatise in Martial Arts - the Dhanurveda, it's specifically aimed at Archers, but mentions the forms of fighting to. You can see according the the Hindu customs of the time, Archery was practiced by Brahmins, who considered themself highest of the castes. Other weapons were practiced according to your jaath. Dhan dhan Dasmesh Pita who freed us from the caste system and merged all the castes into one, and all fighting styles into one (allowing a Singh to be skilled in all). Below is a translation, some great information in here. Don't be put off by the many rituals etc. As Khalsa we have no need to insult others beliefs, but we can certainly be inspired by and take advantage of good knowledge, which all comes from one source. Enjoy. DHANURVEDA (A Veda relating to the Art / Science of Archery) © B. Chakravarti, ATARN, 2001 DHANURVEDA from the BRHAT SARNGADHARA PADDHATI, a 15th Century treatease in Sanskrit on 'The Science of the Horn Bow' by Sarngadhara. Translated from the Sanskrit edition by Peter Peterson, Bombay, 1888. This translation was commissioned by ATARN from Dr. B. Chakravarti, M.A., Ph. D. Member of the Asiatic Society (Executive Council), Kolkata, (2000-2001), Charter-Member, Smithsonian National Museum of the American Indian, Washington DC. President, Bangala Bhasa-Samskrti Samsad, Kolkata. Copyright reserved. The paragraph numbers commencing '1714' in the text correspond to those in the Sanskrit text. The First Instructor 1714 I have composed this work in brief by extracting the excellent utterances of God (Lord Siva) found in his Dhanurveda (the Veda relating to the science of Archery and wise instructions of (Sage) Vyasa. 1715 Nobody but Sarngadhara is considered to be an expert in the knowledge of the Dhanurveda, because he got his skill (in holding, aiming and shooting etc.) and judgment (for wind velocity and speed of the moving target etc.) in a dream at night from the Lord Siva Himself. 1716 So, one should not harbour any doubt about this book (because it has been revealed in a dream) just because some of its contents appear elsewhere in other works by other, more clever archers like Cintamani (viz. Vira-Cintamani). 1717 Archers (and warriors) should practise and sharpen their skill (weapon training) in such a way that they are able to perform their duties and conquer the enemy. 1718 If just one famous archer stays in a city, then the enemies will remain at a distance just as animals stay far away from the den of a lion. 1719 Now, the principles of selection of the trainees for weapon training will be discussed. After examining the Trainee (disciple) thoroughly, the preceptor will give a bow to a Brahmin disciple, who is not greedy, cunning, ungrateful or foolish. 1720 He will give a ‘dhanu’ (meaning a bow) to a Brahmin disciple, a khadga (meaning a sword) to a Ksatriya, a ‘Kunta’ (meaning a lance) to a Vaisya and a ‘Gada’ (meaning a mace) to a Sudra. 1721 Fighting with hands (Bahuyuddha) has its seven divisions. These are carried out with a bow (dhanu) or a circular missile (cakra) or a lance (kunta) or a sword (khadga) or a knife (churika) and mace (gada) and lastly by fighting with the bare hands only. 1722 A preceptor is known by the name ‘saptayuddha’ if he is well-versed in seven forms of fighting; a preceptor is a ‘Bhargava’ by name when he is well-versed in four types of fighting. An expert in two forms of fighting is known as ‘yodha’ and if one is versed in only one type of fighting, one is known as ‘Ganaka’. 1723 People born when the Moon is in the Constellation of Hasta, Punarvasu, Pusya, Rohini, Uttara (in three positions), Anuradha, Asvini, Revati and also on the tenth days of the Moon Dasami are fit for Archery Training. 1724 People born in the third, sixth, seventh, tenth or eleventh day of the lunar fortnight are supposed to be fit for conducting all types of work. 1725 The third, fifth, seventh, tenth, twelfth and thirteenth day of the lunar fortnight are accepted to be auspicious. 1726 Sundays, Fridays and Thursdays are taken to be very suitable for starting any work relating to weapons (i.e. weapon training). 1727 On these days the preceptor, following the rules of the Vedas, will arrange offering of oblations and conduct sacrifices and offerings to Deities and Heroes, and gifts to the learned and the poor. Thereafter he offers weapons to his disciples. 1728 A feast should be arranged for the Brahmanas as well as for the maidens. The ascetics and other devotees of Lord Siva are to be worshipped, with sincere devotion. 1729 A trainee of Archery is to worship his trainer (preceptor) offering him food, drinks, dress and ornaments along with scented things flowers and garlands. 1730 The trainee will observe a fast and wearing only a deerskin, will pray for the bow from his preceptor folding his hands. 1731 Then following the utterances of Siva, the preceptor should sanctify the limbs of his disciple, putting his hands on them, by uttering appropriate mantras and should perform other rituals for removing the obstacles and sins of his disciple. 1732 The Lord (Siva) will be ritually imagined to have been placed upon the top-knot of the disciple’s hair at the crown, Lord Kesava will be so placed on the joint of the two arms, Brahma in the navel and Ganesa on his thighs. 1733 By uttering the mantra ‘Om’ ‘Hom’ Lord Sankara will be worshipped on the top-knot at the crown. On the arms Kesava will be invoked, with the similar mantra and Brahma will be prayed to in the navel, and on the two thighs the protection of Lord Ganesa will be invoked, chanting the following words at each place respectively: Om Hom Sikha Sthane Sankaraya namah, Om Hom Vahvoh Kesavaya namah, Om Hom Nabhimadhye Brahmane namah, Om Hom Janghayor Ganapataye namah 1734 Such placement (of the guardian deities) on the limbs should be done in order to derive welfare and well-being of the disciple and to prevent anyone from doing harm (to him) by chanting inauspicious mantras. 1735 The preceptor should offer a bow and arrows to the disciple which are fit to be used by a human being and the arrows should be sanctified with mantras and the teacher would pass the mantra from one arrow to the other according to the rules of Vedas. The targets during the training (from easier to more difficult ones) 1736 First of all an archer should learn how to pierce a flower with a leaf but without any fruit, and then he will pierce a leaf with a fruit, and then a fish. 1737 Then the preceptor will make his disciple pierce an animal (mansavedha). These are the three types of piercing. By practising shooting of arrows gradually at targets in such manner the hero will achieve the skill to pierce his targets more effectively and efficiently. 1738 The archer will be happy by taking his position ahead of a running animal, at the same time aiming to pierce the animal. He is at ease in such a position and he achieves success. 1739 If the arrow is cast in the southern direction, there will be great quarrel and the archer will go to a foreign land. If it is cast in the western direction, the archer will get wealth and cereals. If the arrow is cast to the northern direction the hero will get good results. 1740 If the arrow is cast to the northeastern quarter (lsan), the downfall of the enemy will ensue. If it is cast in the opposite direction, different types of auspicious happenings may take place. In such activities with weapons, a hero will achieve happiness, nourishment and success in weapon training. 1741 The three types of piercing should be done accompanied by the sound of a conch-shell and drum, and then the hero should entrust his bow and arrow to his preceptor by bowing down to him and offering his obeisance. The Measurement of Bow 1742 The first form of bow is a serviceable or proper type. The second one is a bow which is used in fighting (battle). A bow which is less powerful in weight and length than the arms of the hero is regarded as an auspicious one. 1743 The life of an archer is more precious than that of a bow. An archer, who is overburdened by his bow, never hits the target. 1744 A bow which can be drawn by an archer with ease (by his own strength) is considered to be auspicious. The bows of the Gods are heavier and superior to those of the human beings. 1745 A bow measuring five cubits and a half is considered to be the best one and that type is called a ‘divine one’, and that was held by Sankara in ancient days. 1746 Then the bow was taken by Parasurama and from him it came to Drona and then it was received by Partha from Drona, and thereafter it was taken by Satyaki. 1747 During golden age (satyayuga) that divine bow was held by Mahadeva. In the silver age (treta yuga) it was held by Raghava. During the bronze age (dvapara yuga) it was taken by Drona, who was a Brahmana by caste. 1748 The length of a hand is equal to the length of twenty-four fingers of the hand and a bow measures four such hand lengths (caturhasta) and this type is known to be the bow of a human being with all good signs. 1749 A bow may have three, five or seven joints. A bow having nine joints is renowned by the name ‘kodanda,’ which truly is an auspicious one. 1750 A bow having four, six or even eight joints should be discarded. But there are some bows which are more extended in size and are made by a new technique. 1751 A bow should not be used if it is extremely old, or made of unripe materials, or used by one’s kinsmen, or burnt, torn or spoiled inside or outside. 1752 A bow without a string, or a bow in which the string is not suitably fitted, or an arrow with a fault or an arrow in which there are joints on the upper or middle or lower portion should not be used. 1753 A bow made of unripe materials may break up. A bow in a very dilapidated condition loses its smoothness. A bow already used by one’s kinsmen may always be an object of anxiety or dispute among friends and relatives. 1754 A burnt bow causes a house to burn, and a bow having holes always brings defeat and destruction in war. Such a bow does not reach the target, external or internal. 1755 If an inferior type of arrow is fitted to a bow, it may bring defeat in war. Moreover, if such an archer is being attacked, he cannot shoot back effectively. 1756 A joint on the upper portion of a bow or even one on its lower side, causes destruction and loss of wealth. Bows without such defects are considered to be very effective for all types of activities. 1757 The bow of Vishnu is named ‘Sarngadhanu’ and it is considered to be the best weapon. It was a bow, the measurement of which was seven times greater than an ordinary bow which is made by Viswakarma. 1758 That bow remained untouched by anybody in Heaven, in the Nether Region or on Earth. It could only be used by the one (Divine Emancipated Being) who is the Lord of Lords. 1760 Gradually, over many years, He created and extended the bow which is fit to be used by human beings It measures six and a half vitasti (i.e. the span of the thumb and the middle finger when stretched fully, roughly measuring half a cubit) i.e. total three-and-a-half cubits in length. The bow serves all purposes. 1580 A Sarnga-bow is successfully used by the soldiers on elephant back and the cavalry. For charioteers and foot soldiers, however, a bow made of Bamboo is more useful. The characteristics of a bow string 1761 I shall narrate the characteristics of the bow string, and these are to be applied while making a string. Very light silken threads should be used. 1762 The strings should be made of three round threads which are free from any joinst, pure, fine, very soft and polished so that these threads can with stand attack in a war. 1763 For want of silk thread, string can be made with intestines of a deer or with the intestines of a she-buffalo or a cow. 1764 Fine strings are to be made with skin of a goat or gokarna (another variety of animal) which has just been slaughtered. The hair on the skin should be removed thoroughly. 1765 Sometimes strings are prepared with the bark (outer skin) of mature bamboos (plants) and those strings are tied with silken threads for making strings that withstand stand adverse situations in war. 1766 At the advent of the month of Bhadra (September) the bark of the Arka tree becomes commendable for making strings and hence hard and sacred strings should be made with it. 1767 The threads which are obtained from the barks of the Arka tree are eighteen cubits in length and these should be made in triple-ply to make a proper string (for the bow). The characteristics of arrows 1768 I shall narrate the auspicious characteristics of Arrows. Arrows should neither be very heavy nor very fine. They should not be made of unripe materials which are grown on barren land. An arrow with small joints or having splits should be avoided. The material for an arrow should be selected thus… 1769 The arrow should have matured joints, it should be made with fully ripe materials, the colour of the arrow is to be brownish and gathered at the right time. The material should be hard and round. The tree from which the arrow is to be made should grow on fertile land. [such an arrow is commendable for the use of a king in battle.] 1770 The size of the arrow should be two cubits less one fist in length and its breadth will be like the little finger. This is the measurement of an arrow which is to be placed on the bow for drawing and discharging towards the target. 1771 The end of an arrow may be fletched with the feathers of crane (kanka), swan (Hamsa), sasada (A variety of bird), fisher bird (matsyada), heron (kraunca), cataka (kinkini), vulture (grdhra) and hen (kukkuta). 1772 Four feathers are to be attached to each arrow. The gap between two feathers should be six fingers. 1773 In the bow (Dhanu) named Sarnga, the gap between two feathers is to be of ten fingers and the four feathers should be firmly tied with hard threads made from intestines. 1774 There are three types of arrows – masculine, feminine, and neuter. Arrows which are flat and heavy in front are designated as ‘feminine, If flat and heavy in its lower portion it is termed as ‘masculine’. 1775 If the top portion and the lowest portion of the arrow is of the same size, it is known as ‘neuter’. Such an arrow is fit for practising (by trainees etc.) The female arrow hits a target at a distance while a male arrow can firmly pierce tough targets. The characteristics of the tip or arrowhead 1776 The arrowhead should be made of pure iron. It should be sharp and pointed and without any sort of disorder. The head of the arrow should be painted with a coating of ‘diamond’ protective paste according to the proportion of the feathers (vajra means hard as diamond). 1777 The head or tip portion of an arrow may be made of brass and its shape will be like that of a horse-shoe; or it may be like the tail of a cow or it may of the shape of a half-moon. An arrow is called ‘Bhalla’ (i.e. a missile) when its head is as sharp as the tip of a needle, and again it is known as ‘Dvibhallakam’ (.i.e., double missile) when there are two tips like the teeth of a heifer. 1778 The arrowhead may be shaped in different forms according to the existing system of a country, such as ‘Karnikam’ or kakatundam’ etc.. 1779 By the arrows (made of brass or purified iron) skin should be pierce; by razorblade arrows, the enemy’s arrows (and his hands) may be severed, and by needle pointed arrows a shield or armour may be pierced, and an arrowhead shaped like half a moon should be used to sever the head of the enemy. 1780 A spear-headed arrow may pierce the chest of the enemy, while a double speared arrow may pierce the string of his bow and counter his (enemy’s) arrows. Arrows made of iron may be countered by the arrows known as ‘Karnika’, and other targets may be pierced by arrows in the shape of the beak of a crow. The type of arrow named ‘Gopuccha’ is used for aiming at (and tearing off) the enemy flag. 1781 If an arrow is made of pure wood it is known by the name ‘gopuccha’ (meaning the tail of a cow). The tip of such an arrow is made of pointed iron measuring three fingers. The methods of annealing arrowheads 1782 I shall narrate the process of annealing arrowheads. The following divine medicine is to be spread onto the head of the arrow so that it can pierce an unbreakable armour just like a leaf of a tree. 1783 Long pepper (pippali) and sulpher (kustha) and rock-salt (saindhava) should be ground by mixing urine of a cow while pounding, to prepare a paste. That paste should be rubbed on the weapon and then it should be heated on fire. 1784 The paste for annealing should not be very cold. If the arrow fails to pierce anything (i.e. hit the target) or if the arrowhead is one from which the yellow colour has faded, the paste should be applied to the tip and heated thereafter, and then the head of the arrow-head should be dipped in oil to remove the heat to make it especially effective. 1785 Five types of salt should be ground together and that compound is to be soaked in honey and paste of white corn (sveta sasya). The arrowhead is to be covered with such a paste and then heated over a fire. 1786 The arrowhead is to be annealed, and after heating, its colour will be like that of the neck of a peacock, i.e. a yellow colour when hot. Then it should be dipped into clear water for its permanent protection and strength. Now the two types of rounds viz. Naracas i.e. all iron rounds and Nalika, known as ‘rounds shot from the gun’ (are being described) 1787 Naraca is a round totally made of iron. In some naracas, there are five broad wings and such rounds are always effective (in hitting the targets). 1788 Nalika is a form of round, shot from a weapon like the gun fitted with tube or barrel; it is used while a target is to be hit at a great distance, or in a war taking place in a high fort. Hand position for drawing an arrow and position for releasing an arrow. 1789 ‘Sthana’ (the posture to be taken by a warrior while shooting), has eight forms, for performing different types of shooting and the holding and operation of the trigger or arrows by ‘musti’ meaning ‘grip’ has five forms, while the scoring areas of a target or ‘vyaya’s are also of five types. The Position (Sthanas): 1790 If the left leg of an archer is stretched in front and the right leg is contracted at the knee and their distance measures two hand lengths (cubits), such posture of the archer is known by the term ‘Alidham’. 1791 By stretching the right leg forward and contracting the left leg, the arrow goes far on release. This foot position of the archer is thought to be very special (or praiseworthy) and is known as ‘Pratyalidham’. 1792 If the archer extends his legs equally and their distance is one cubit apart, he assumes the position known as ‘visakhasthana’, a position for shooting a difficult target. 1793 If the place on which the archer stands is not too uneven, his legs are to be placed at equal distance (for keeping balance) without making any movement, and fixing them in an uniform position. The body should be made bent to the left at least one cubit down. 1794 If the archer kneels down and his thighs are contracted, his position is known by the name ‘Dardur akramam’, meaning ‘the movement of the frog’. This is a position by which an archer is sure to hit a difficult target. 1795 The stance or movement of an archer is compared to that of Garuda. When he moves forward by touching his left knee on the ground and then he contracts his right knee, and this is called the ‘Garuda Kraman’ position. 1796 A well-known position of sitting (cross-legged), known as ‘padmasana,’ is very auspicious for an archer. Release and shooting of arrows by a warrior. 1797 There are various forms of ‘release’, made by the archer by folding his fingers to secure his arrow and shoot from the bowstring such as ‘pataka’, ‘vajramusti’, ‘Simhakarna’, ‘Matsari’ and ‘Kakatundi’ etc. 1798 If the forefinger is extended and brought under the root of the thumb, the position of the grip is known by the name ‘pataka’. This form of the grip is then applied by a shooter for shooting (rounds) at a distant target. 1799 If the thumb enters the gap between the middle finger and the forefinger then such a release is called ‘vajramusti’. Such release is used when a thick arrow and all iron rounds known as ‘naraca’s are shot towards the target. 1800 If the tip of the forefinger is placed squarely on the nail of the thumb finger, then such a release is known by the name ‘matsari’. Such a release is used to pierce a fine or thin target known as ‘citra’. 1801 A release is known by the name ‘kakatundi’ (the face or the mouth of a crow) if the top portion of the thumb is placed on the tip of the forefinger. Such a release is to be used when an archer shoots his arrow into a thick target. Methods of holding the bow an aiming the arrow 1802 There are three methods of holding a bow and aiming an arrow, namely (i) downwards; (ii) upwards and (iii) straight. Among these three methods, the archer adopts the particular one which is suitable to serve his purpose. 1803 The arrow aimed downwards can easily hit a target at a far distance. If the aim is straight, it will certainly pierce the target and if the aim is upwards, then by applying greater strength, the archer will invariably pierce his target. Description of the ‘Vyayah’ (type of scores on hitting the target) 1804 If an arrow hits on the root of a target (i.e. outer ends), the score is known by the name ‘kaisika’. If it hits the horn of the target (i.e. magpie) it is known by the name ‘sattvikah’. If it hits the ear of the target (i.e. inner portion) it is known by the name ‘vatsakarna’ and if it hits the neck of the target (i.e. bull’s-eye) it is known by the name ‘Bharata’. 1805 If an arrow hits the shoulder of the target (at a great distance), the score for shooting of such an arrow is known by the name ‘skandha’. Vyayas are of five varieties. In case of a mixed warfare (citra yuddha), arrows (shot being quick and many) hit the outer end of the target (i.e. ‘kaisika’) mostly, while the arrows hit the horn when aimed downwards to hit the target. 1806 If the target is pierced on the ear (inner part of the target), the score is known as, ‘vatsakarna’. If it pierces the target deeply and firmly, it is known as ‘Bharata’ (bull’s eye) and if it is pierces the target at a great distance deeply and firmly the process is known by the name ‘skandha’. Targets and their varieties: 1807 Targets can be of four varieties – (1) Sthir i.e. fixed or stationery target (2) Cala i.e. moving target (3) A moving archer shooting at a stationary target (4) Dvayacala – where the archer as well as the target both are moving. 1808 The archer who aims at the target by making his mind motionless and steady and pierces the three types of targets is known by the term ‘sthiravedhi’ meaning ‘an archer whose aim never fails’. 1809 If an archer, while motionless himself, successfully pierces a moving target the preceptor as well as the wise call (such person ‘calavedhi’) and the target by the name ‘calalaksya’ meaning ‘a moving target’. 1810 If an archer is on the move but fixes his mind on a steady target then the target will be known by the name ‘calacala’ meaning ‘moving yet steady’. This is a process of shooting which is blameless and beyond ordinary measure. 1811 When an archer is on the move himself and also aims at a moving target, then the target (and situation) is known by the name ‘dvayacala’ meaning ‘two moving elements (the archer as well as the target)’. To pierce such targets one has to practise very hard. 1812 If an archer practises archery hard, he can unfailingly hit a distant target with his arrow, and with one arrow he can pierce many targets. Through hard practice an archer achieves firm grip and ability to aim and shoot arrows quickly. 1813 Undergoing hard labour, an archer realises the art and techniques of different types of warfare, and through it he achieves victory. Hence, an archer should always practise shooting in front of his teacher. 1814 An archer, who begins to practise the shooting of arrow with his left hand, will become successful in the art of shooting in no time. 1815 When success comes with the left hand, the trial with the right hand should start. In the course of time, the archer should practise shooting arrows as well as rounds with both the hands. 1816 When proficiency (in shooting) is achieved with the right hand, then again exercise should be started with the left hand. An archer should practise in the standing position (keeping the feet parallel and one cubit apart from each other) named Visakha and aiming at the root of the target i.e. ‘kaisika vyaya’. 1817 At sunrise, the target should be shot in the western direction. In the afternoon the target should be shot in the eastern direction so as to achieve a better aim at the target. 1818 Arrows should be shot towards the north, but they should not shot for the purpose of destroying life. Arrows should not be discharged southwards except in times of war. 1819 A target set at a distance of sixty bow-lengths is regarded as the best one. If the same is set at a distance of forty bow-lengths, it is regarded as a medium one, whereas a target at a distance of twenty bow-lengths is regarded as the lowest type. A discussion on aiming and shooting of projectiles: 1820 This is a description of rounds or projectiles named ‘naraca’. The ‘naracas’ are shot in numbers of forty, thirty or sixteen at a time, to pierce the target. 1821 One who shoots four hundred shots named ‘kanda’ between the period of sunrise and the sunse, is considered as the best among archers. 1822 If the number of rounds (the ‘naracas’) shot during this time-period is three hundred, the shooter is known as ‘mediocre’; but if there are just two hundred, then the shooter of the rounds is known to be ‘kanisthaka; i.e. of the lowest category or standard. Archers’ targets should be of a man length (three-and-a-half cubits or 6 feet) and fitted with signs of a crescent moon. 1823 One who shoots the top portion of such a target is known to be a superior shot, while one who pierces the belly of the target is known as a mediocre one, whereas one who hits the feet of the target is known as an inferior shot. Intermissions (anadhyaya) in learning shooting 1824 As all activities are prohibited on the eighth and the fourteenth day of the lunar half month and also on the day of the new-moon and on the day of the full moon, shooting practice is also prohibited on those days. 1825 Practice shooting should be stopped if there is an untimely roaring of clouds, or there is stormy weather or if the target is broken or destroyed by arrows or rounds shot earlier. 1826 The practise of shooting should be abandoned if an arrow is broken at the very start of practicing, or if a serpent is seen at the place where practice is taking place. 1827 If the bow string snaps at the very start of shooting an arrow from the bow, then the practice should be abandoned, while taking note of the (inauspicious) obstacle. 1828 I am going to narrate a tough exercise in shooting practice which the pure-hearted archer should perform; and only by knowing this can archers become successful, and not otherwise. 1829 When taking up the bow, an archer should tie his top-knot and, taking up a firm stance, he should place his hand on the arrow. 1830 The bow should be picked up in the left hand (assessing its weight and balance) and the arrow should be nocked onto it thereafter by picking up the arrow with the right hand. 1831 The archer should draw the bow and with one attempt pierce the earth and then bow down to Lord Siva and Ganesa, the guardian deity of obstacles. Yoga-Breath control in shooting 1832 At the time of drawing the bow, the consent of the preceptor should be prayed for. At the time of drawing the bow, life-giving breath also should be inhaled (to fill up the lungs) carefully. 1833 Breath should be conserved by closing the eyes and nose (kumbhaka), and the breath should be released with the sound ‘hum’. An archer who desires success in his art should practise such breathing exercises (Pranayama). 1834 The technique of the grip can be successfully achieved through exercise within six months, and the technique of successful aiming takes one year. The learning of the shooting projectiles, ‘naraca’, is achieved by an archer only through the grace of Lord Maheshwara. 1835 In order to become successful in archery, one must hold (and handle) his arrows very gently and carefully, like a flower, and press the bow like killing a serpent. The archer’s attention to piercing the target should be as (undivided and undistracted) as in earning money. 1836 A preceptor expects that his disciple’s shooting will be effective and efficient. The descendants of the Bhrgu clan (like Parasurama) desire that the arrow of the disciple should hit the target at a great distance. A king desires a spectacular display of hitting targets (by his guards and soldiers), while the common people just want targets to be pierced well. 1837 If the shooting of an arrow is conducted for entertainment (as a game of archery) or welfare of the people, then even if the target is pierced just marginally, it will be a praiseworthy action. 1838 The archer should take the position known as ‘visakha’ (standing with the feet apart) while nocking his arrow named ‘gopuccha’ onto the bowstring with a grip like the ear of a Lion (simhakarna). 1839 While performing ‘kaisika vyaya’ the top-knot of an archer should not move, and he should shoot the arrow. keeping both his right and left shoulders motionless. 1840 At the time of shooting an arrow, the eyes of the archer should not move: his aim should be attentively fixed on the target. The view of the target should be covered by the fist and his eyes should gaze ahead of the arrow. 1841 Realising that the mind follows the line of the gaze, the arrow (‘kanda’) should be shot to the target upon which the gaze is fixed. An archer who undertakes regular and hard practice never misses his target. 1842 An archer who can bring his arrow from the quiver, nock it to the bowstring, draw back the string, aim, and shoot it (the arrow) very quickly becomes a "quick shooter" on account of his constant practice. 1843 When an archer has to shot his arrow at a distant target (durapatanam), he should assume the position of ‘pratyalidha’ and aim a feminine type of arrow downwards, drawing it with the grip known as ‘patakamusti’. 1844 If arrows have to be shot upwards (urdhapatanam), the archer should take the pose of a frog and from the stance of ‘askandhavyaha’, he should fix a male arrow, holding it in a tight grip i.e. ‘vajramusti’. If one practises this regularly, he increases the strength of his arms and will become successful in piercing tough targets. 1845 Wise men ennumerate three types of proper motions of the arrows, viz. (i) ‘suchimukha’ (meaning flying straight like the tip of the needle) (ii) ‘minapuccha’ (fish-tailing) and (iii) ‘bhramari’ (moving all over the place like a bumblebee). 1846 The trajectory of an arrow is called ‘sucimukha’ when it is unfletched of has very little fletching. 1847 If the bow is hard, then the grip of the archer is not very tight, and the arrow may follow a trajectory known as ‘matsyapuccha’ (fish-tailing). 1848 If the arrow when aimed at the target does not travel in a straight line, but approaches it in a to-and-fro’ or semi circular manner, such movement is called ‘Bhramari’ by the learned. [if an arrow, aimed at the target does not travel straight but reaches it in a curve such a trajectory is called Bhramari.] Deflection of arrows 1849 There are four different causes which deflect a moving arrow from its trajectory before reaching the target. These are (i) ‘vamaga’ (deflection to the left) (ii) ‘daksaga’ (deflection to the right) (iii) ‘urdhaga’ (overshooting the target) and (iv) ‘adhaga’ (falling short). 1850 If the rear of the arrows vibrates against the inside of the grip (gunamusti) and the bow is held in a level grip (dhanumusti), the front of the arrow will veer to the left. [Hence the grip of the arrow should be firm so that the arrow may not tremble and deflect from the target.] 1851 If an archer does not hold the arrow properly and aim it straight, his arrow will undoubtedly go either to one side or short of the target. 1852 If the archer’s grip on the bow is above the line to target and the arrow is nocked below the line to the target, the arrow will go upwards. An arrow released from such a position will undoubtedly veer far away from the target. 1853 While shooting an arrow, the grip on the bow (‘capamusthi’) should be below-centre and the arrow should be nocked (gunamusthi) above-centre, pointing slightly downwards. 1854 The right time to release an arrow is when the target, the tip of the arrow and the gaze of the archer are in line. In such a situation the archer never becomes unsuccessful in hitting the target; that is, the archer should cover the target with correct Dhanumusti and Gunamusti (his grip of bow and arrow) in order to pierce it. The correct trajectory of arrows 1855 If the target and tip at the arrow are aligned, and the eye aim without any wavering, an arrow shot from such a triple alignment cannot miss the target. [This calls for archer’s calmness of mind and strong determination.] 1856 An arrow which is sharpened well at the tip and is fitted with feathers of a bird and discharged from a firm grip with force, cannot remain in the body of a human being or an elephant or a horse. [it pierces but does not remain in their bodies because it passes right through.] Attitudes of an archer 1857 An archer, who thinks his arrows are (light) like grass, his bows (consuming) like burning fuel and the bow-string (attractive) like his life, is considered to be a best archer. Description of the four tough targets 1858 If an archer can penetrate the following four types of (tough) targets, namely, those made of earthen pot or a lump of earth, his arrows cannot be (countered) destroyed even by a thunderbolt. 1859 Iron plates measuring the thickness of one-and-a-half fingers should be prepared (as targets for exercise). An archer who pierces such plates with a single arrow is known by the designation of Drdhghati – a tough marksman (marksman of tough targets). 1860 An archer who can penetrate twenty-four layers of leather with a single arrow can pierce even the skin of a powerful elephant. 1861 An archer, who can hit an earthen jar in whirling water or a lump of earth through a circulating wheel (placed below it) he is known by the name ‘drdhavedhi’ meaning ‘a tough marksman’. 1862 A target made of iron can be pierced by arrows named ‘kakatunda’ (beak of the crow) and targets of leather (like shields or armour) can be pierced by arrows named ‘aramukha’ (a lump of earth). An earthen jar or a lump of earth may be hit through a moving (disc) wheel by an arrow named ‘suchimukha’. 1863 One who knows how to counter and cut an arrow, and one who knows how to pierce a piece of wood, or one who knows how to score points in a shooting range (Vinduka i.e. Chandmari) and one who can pierce two round balls (golakayuga) at a time, always becomes victorious. 1864 When a target (animal) charges towards an archer, he should aim to split the arrow which has already pierced the front of the animal (target). He should hold some arrows curved in his grip. He should sever the head of the animal (or enemy) with an arrow with a semi-circular tip or an arrow having two tips. 1865 If an arrow coming straight forward obliquely cuts another arrow in the sky, then the archer displaying such a skill is known as ‘Vanacchedi’ meaning ‘one who cuts an arrow in the air’. After describing the cutting of arrows, the cutting of wood is discussed: 1866 If an archer fixes horse-hair to a piece of wood and also he binds a cowry shell there (as a target) while spinning the wood, if he hits this target, he is known as Dhanurdhara, meaning ‘a real archer’. 1867 An archer is known by the name ‘Kasthacetta’ meaning ‘a piece of wood’ if he can pierce a piece of wet wood placed in the position of a tail of a cow by an arrow known by the name ‘ksurapra’ meaning an arrow with a sharp horse-shoe shaped head. 1868 If a white point is placed on the target by attaching a white ‘vandhuka’ flower, an archer who is able to hit that point is called a ‘citrayodhi’. Aiming at moving targets: 1869 If two wooden balls are thrown from in front upwards to a great distance, they cannot be penetrated by an arrow which follows from behind; but if the arrow sticks into the ball behind like a tail, or it hits but does not get attached there, the archer is called a marksman (of moving targets). * The following verse relates to the earlier verse 1869 1870* An archer who can attach two arrows at a time and pierces his target (the two wooden balls) is considered as the best of all archers and is worshipped, (i.e. honoured) by the kings. 1871 Irrespective of whether an archer rides on an elephant, or a horse or moves on foot, if he practises while moving, is sure to succeed in piercing his target. Shooting the target from its/sound/resonance 1872 Pots made of bell-metal should be kept at a distance of two cubits from the target. Another person should produce sounds by hitting pot with pebbles (sarkara). 1873 An archer should assess the distance of the source from which the sound is coming by concentrating attentively and by using his ears, and should locate the target and penetrate it. Repeated exercise for marksmanship 1874 An archer should again cause the sound to be produced from pots by hitting them again with pebbles and should again locate and aim to pierce the target near the origin of that sound. 1875 The archer may increase his distance from the target gradually from 10 cubits to 20 cubits and then to 100 cubits and should practise in darkness piercing the target from the sound emitted by it. 1876 An extremely intelligent archer with earnest attention can pierce a target with his arrow. Such a difficult task is performed by an archer on account of his good luck. Exercise with weapons 1877 As long as an archer fails to achieve success, he should practice hard. When an archer’s labour makes him a marksman, he needs not take his bow in hand during rainy days. 1878 An archer should always practise with his weapons for two months in the autumn so that he may not forget the art of weapons he acquired earlier. [The months of August and September comprise the season of Autumn in India.] 1879 In the month of Asvin (when the horses are yoked to the carriage) and during the divine ninth lunar day of the fortnight, Lord Siva, Goddess Candi, the Preceptor, weapons and horses should be worshipped. 1880 Daksina (offerings of money) should be given to the Brahmanes and the maidens should be given good feasts. Animals should be sacrificed along with the sound of auspicious instrumenst (like conch, gong and cymbals) and chant of music in honour of Goddess Durga (and thus the archer himself should pray for victory to the Goddess of War). 1881 Then the archer (after performing rituals as above) should practise recitals of Vedic hymns according to the rules of the Vedas as well as Agama (vedoktan agamoditan). For success in the art of shooting his weapons and arrows, an archer should intone ‘japas’ and perform sacrifices (homas) according to te scriptural laws (vidhanatah). Devastating weapons from elements (like water and air) 1882 An archer should strive for weapons named ‘Narayana’, ‘Saiva’, ‘Aindra’, ‘vayavya’, varuna and the ‘agneya’ (producing great fire) which the preceptors give out at their discretion. 1883 An archer who is pure in heart masters his weapons by applying his mind (to understand the principles of grip, aim and release), word (enquiry from his preceptor) and active hands (for practice). He can kill with his weapons a man who is unworthy and unable (to live) and who is evil. 1884 A man who knows how and when to apply (use or withhold) his weapons is known as an archer or a musketeer. A wise archer or musketeer does not use his arms in an everyday situation. 1885 An archer, who takes the stem langali (jalapippali) plant when the moon is in the Hasta constellation and use its sap on his weapons easily removes the pride of any great hero in the battle. 1886 By taking the root of an ‘apamarga’ (apang) plant at sunrise when there is ‘yoganaksatra’ (in the sky) and by anointing its juice on hand and weapons, a hero gains the power to ward off his enemies’ arrows . 1887 & 1888 By tattooing on the hand (as a talisman) or by applying the sap of the following plants onto his arms, a hero can ward off pain from enemy weapons: adhapuspi, samkhapuspi, lajjalu, ‘girikarnika’, ‘nalini’, ‘sahadeva’, ‘putramarjarika’, ‘visnukranta’ and ‘aparajita’ and other plants with matted fibre. This matted fibre should be taken on a Sunday in a clean and pure state as instructed by the preceptor. (Medicinal plants, mystic chants and precious crystals and stones are for the use of man; but the reason of their potency and their origin is beyond the empirical scientific through which we try to grasp things.) 1889 A hero does not have anything to fear snakes, tigers and similar apparently dangerous creatures, because his body is blessed by the eight Goddesses (The Goddesses are the presiding deities of various elements of nature, viz. Brahmi, Mahesvari, Indrani, Varahi, Vaisnavi, Kaumari, Camunda and Candika.). 1890 By the influence of the powder obtained from ‘chuchundari’ plant during the rise of ‘Hastanaksatra’ on a Sunday, even an elephant does not dare to come in front of the warrior. 1891 If the ‘chuchundari’ plant and powder extracted from the blossom of the ‘vilva’ tree are anointed on the body of a warrior, then even a mad elephant sheds its wanton strength and a lion gives up its fierceness, just seeing him from a distance. 1892 The root of the white karnika tree (svetadrikarika) can remove dust on his hands and similarly the root of the white kantarika (svetakantarika) removes a hero’s fear of tigers etc. 1893 The root of the Patali and Pusparka plants should be dug up, and if kept in the mouth of the warrior along with betel-nut powder, his body cannot be pierced by sharp arrows in the battlefield. 1894 If the end of the root of the ‘gandha’ (campaka) tree is collected on a Sunday according to scriptural rules, when the moon is in the Pusya constellation, and put inside his mouth, the warrior gets immunity from weapons of the enemy which cannot enter his body or sever it. 1895 By fasting on a Sunday when the moon is in the Pusya constellation, if the warrior collects the matted part of ‘subhra’ ‘sarapumkha’ or ‘jatanili’ and places these on his breast, head or inside the mouth, these remove or ward off in-coming arrows or weapons of the enemy. Kings, when they become very much afraid of thieves etc. in order to ward off their fear, obtain the help of such plants collected on such a Sunday (‘pusyabhaskara’). ‘Do’s and Don’ts during the operation of war 1896 An archer should first take a bath and then dress in white. He should worship the ‘Deities’ and the ‘Brahmanas’ while chanting auspicious mantras and music. 1897 An archer must give offerings in the name of King and to the presiding deities of the ten quarters. He is to worship all his weapons and intone mantras for his protection as follows – 1898 "Om; O, Goddess, kindly protect us with Your spear; O Mother Ambika, kindly protect us by Your sword, protect us by the ringing of Your bell and by the sound of the bow-string from other dangers and difficulties. 1899 "O Candika – O Goddess, kindly protect us on the east, west, south and north as well by brandishing Your sword. 1900 "Kindly protect us by Your calm and pleasant looks, which pervade throughout the three worlds, and also by Your most fearful form. Kindly protect us and the world at large. 1901 "O, Ambika with the help of Your weapons – sword, spear and mace – which are in your hand: kindly protect us all in every way." 1902 The warrior should anoint his body with divine ointments and medicines and protect his body by wearing different talismans. After taking a little ‘bhattvaka’ drink, the archer should start practising for battle. 1903 A warrior should please his Generals and the superior fighters on elephants and other chiefs of his army with gifts of precious items and clothes. 1904 After placing an effective charioteer on the chariot, the warrior himself should get into it (the chariot) and he should yoke only those horses to the chariot which are healthy, well-nourished and capable of doing hard maneuvers. 1905 A warrior should keep four bows in the chariot as a precaution against all misfortunes, and he should keep four hundred arrows in his quiver. 1906 He should also place in the chariot a sword (khadga), shield (carma), mace (gada), spear (sakti), parigha (a type of weapon), hammer (mudgara), projectiles (naraca), axes (parasu), lance (kunta), pattisa (a type of weapon) and ardi (a type of weapon) etc.. 1907 One who does not have a chariot or elephant, will ride on horseback, fixing a quiver on his vest belt and taking a sword, sakti (spear) and bow in hand. 1908 After keeping Lord Visnu in mind, the name of Arjuna should be intoned by the warrior. Thereafter, he should establish his position along with his four types of troops (namely the elephant-riders, the cavalry, the charioteers and the infantry). 1909 The warriors in whose heart Lord Janardana, whose colour is blue like the blue lotus, resides, become successful and victorious everywhere and they never fear defeat. 1910 These are the names of Arjuna, which the warrior should intone:. Arjuna, Phalguni, Partha, Kiriti, Vivatsu, Vijayi, Krsna, Savyasaci and Dhananjaya. How to calculate the number of different arms in a formation called Akshouhini 1911 The charioteers wearing shields should number 21,870 (by computing the legends) sky (0), Tunes (svara)(7), Vasu (8), Indu (moon) (1), and netra (eyes) (2). [The digits in Sanskrit are counted from right to left hence 21,870]. According to scholars who are well-versed in Mathematics, the number of chariots and charioteers putting an armour in an ‘aksauhini’ amount to Twenty-one thousand eight hundred; the kings are seventy in number added to this make the figure (21800 + 70 = 21870). 1912 The number of warriors on elephant has also been determined to be the same – that is (21870) twenty-one thousand eight hundred seventy in an ‘aksauhini’. This has been specially directed. 1913 The number of infantry soldiers is one Lakh (ten thousand) nine thousand three hundred and fifty (19,350) in an ‘aksauhini’ (all of them are equipped with weapons). 1914 The number of cavalry soldiers remains fifty-six thousand six hundred and ten (56,610) as stated by scholars who are very effective in counting. 1915 The mathematicians decided the number of soldiers in a troop called ‘mahaksauhini’ as two sky (2), flourish (sagaras) (4), four vedas (4), one moon, (1) two eyes (2) one fire, one moon, 1, i.e. 244,121 (Twenty-four lacs, forty one thousand two hundred and one. 1916 In ‘mahaksauhinika’ the number of soldiers are thirteen crores twenty-one lacs, twenty-four thousands and nine hundred. 132,124,900. 1917 The numbers of chariots in a ‘mahaksauhinika’ is one crore which is stated by scholars. But some scholars who differ in opinion state that the number will be thirty-seven lacs. (3,700,000). 1918 In such a troop the number of elephants should be twelve thousand four hundred ninety. (12,490). 1919 In such a troop the number of horses (cavalry) should be four crores, eleven lacs, seventy three thousand and four hundred (41,173,400). 1920 The number infantry soldiers (patya) in mahaakshauhini will be (68,000,075) six crores, eighty lacs and seventy-five. 1921 Sixty-two thousand four hundred and fifty is the number of the formation known by the scholars as ‘mahaksauhinika’. 1922 The technique of making a formation (vyuha) in a battle is as follows – the charioteers should be placed in front, behind them the elephants, the infantry at its back and the cavalry should be placed to each side. 1923 The formation of the soldiers may be planned in the shape of a half moon, or as a circle or a carriage, a fish, a lotus, or simply by making rows or in the shape of a bush. 1924 The King should keep around him for his protection those princes who have received the status of feudal lords or subordinate Kings and also all other attendants who are loyal and have aptitude to serve the King. 1925 The main or most important person of a family must be protected at all costs. When the chief of a family perishes, as a result of the loss of the root of the dynasty, all the soldiers loose their strength and determination to fight. 1926 The quality of men behind the weapons determines the battle more than their number. Even a small number of persons imbued with the traits of heroism, trained in arms and loyal to the king, will serve (the King and the country) better than a large assembly of people (without loyalty, courage and determination to win the war) who will be ineffective (mundamandali). 1927 Even five hundred heroes can defeat a large army. Sometimes even if five, six of seven such heroes fight bravely, they may defeat the enemy. 1928 War veterans who have with them their holy bows, which had been their means for livelihood, can bring victory even if the forward line of the king with their horses is not very strong. 1929 Archers who are close comrades and know battle-craft may beat enemies fighting them on horseback. 1930 But a single cowardly archer who breaks ranks can destroy the power of a large number. Even the most heroic and greatest fighters will suffer a breakdown of morale (they will desert with such a coward in their midst and face defeat). 1931 A strong and insuperable battalion may run away and court defeat, just like animals who are afraid of surging floodwater (if a coward breaks ranks.) 1932 A hero who can regroup fleeing soldiers, return to combat and rout the enemy will receive the eternal fruit of the sacrifice of Asvamedha at every step. 1933 In this world there are two types of human beings who can ascend to Heaven (penetrating the orb of the Sun): one is the ascetic who has extirpated his sense and knowledge through performing Yoga and profound meditation. The other is a hero who dies in hand-to-hand combat. 1934 If a hero dies surrounded by his enemies, without uttering a word in fear, it is sure that he will reach that eternal sphere (Heaven). 1935 (Enemy) heroes who faint, or are wounded, or whose weapons are broken, or who are fighting with another warrior, or who are asking for asylum or refuge, should not be killed. 1936 A mighty warrior should not chase a weak fighter who is running away, because a warrior who apprehends death may suddenly become aggressive and brave. 1937 An emperor should organize his army comprising four arms (‘caturanga’, i.e. the charioteers, soldiers mounted on elephant, cavalry and infantry) into a formation (vyuha) to encircle the enemy and deploy valiant heroes in front of it if he wants to become victorious in war. 1938 The happiness and morale of the troops are the factors which contribute to the victory, irrespective of the size of the army, small or large. 1939 A hero who proceeds with the wind, by leaving the Sun behind as well as the birds and the floating clouds, surely becomes victorious. 1940 One should not die prematurely; nor should one live after one’s time is up. Hence one should exercise patience and kill the enemies (of the king and the country). 1941 In war, if one achieves victory, one gains wealt, If one dies, one gets a place in Heaven and earns fame in this world. Hence one should exercise patience and kill one’s enemies.. This is the teaching of Lord Vvyasa who has revealed the Sivadhanurveda.

They won't teach you to shoot like that in a 'club'. Martial Archery Vs Sports Archery. Same goes for fighting arts. To shoot at that speed you need a traditional bow and a teacher with traditional skills. They are extremely rare. Eastern Europe has a few though. They also make the best bows in the world in my humble opinion i.e. Hungarian.

It's a little bit sensationalised. There are actually a few other lesser known Ninjitsu Schools in Japan, who didn't have the desire and strategy to become world famous and monopolise. I have been reading Dr Hatsumis books for years, he has been releasing them since the early 80s. He is the original Grand-Master who claimed to be the 'last living....' Ninja in this case. Many Martial Artists have been inspired by him over the last 3 decades and incorporated his fighting and weapons/projectiles strategies into their own arts. His art is very good, especially his weapons knowledge, would be difficult to find anyone who has more overall/complete traditional weapons knowledge than him to be honest. But he is defo not the last Ninja. In fact he has many high level students over the years who he has given 'titles' too who have their own respective schools all across the world. He has pretty much taught all he knew, he has released a 'vast' amount of videos over the years covering all aspects of his art. I especially like and have utilised some of projectiles knowledge, which is easily and perfectly transposable to chakkars (especially wrist size). In the old days, there were no titles like Grand Master, Maha Guru (Silat) and the vast array of Filipino ones. People were just known for their fighting ability, end of. If you were passing something down generationally, you would do so to a child or someone highly trusted, as the only thing saving you from death in the pre-police state days, was the fact that everyone else out there, didn't know your art. http://www.facebook.com/ElusiveFighter

Nice video Taran Singh Ji, very inspiring for the youth. Hope you move on to the more traditional bows if you haven't done so already :-).

In memory of Sikh Warriors - Past and Present. http://www.facebook.com/ElusiveFighter

Bheno, be inspired to learn to fight. A Khalsa mother is the powerful inspiration and educator in a Gurmukh family.... http://www.facebook.com/ElusiveFighter

I have both volumes. Will make them available via a new websitein a few months after they have been scanned, along with a few other rare Gurmat Sangeet granths. It's about time certain people stopped having a monopoly on Sikh resources which should be the inheritance of the whole panth (as was originally intended). Ustaad Sital Singh Sitara has also recently released a book on all the raags of sri Guru Granth Sahib Ji. At the same time, we should generously create demand for more quality work by 'purchasnig' good books, good kirtan, good kathhaa etc, in order to ensure the sevadars are able to have a decent living and provide for their kids (duty of grisht). If sevadars are able to commit full time to seva, then the quality of seva will be so much higher. Only out of print or books where the author has expired should be scanned/digitised/OCRd, and where the author is alive, then done with their permission. There is no point being 'Khalsa' if the most basic of ethics elude us. Don't despair, inspire to share. :-)