A Discussion About Meat With Akali Koar Singh by Bhai Sahib Randheer Singh jee (Which took place

in Sri Nagar in September, 1944). Akali ji arrived to meet me at the house of Sir Diaal Singh, where a few other Sikh friends were also gathered. He reached out with his arms, to give a welcoming hug, as he approached me. At which point I boldly stated Daas I will never hug you; a greeting from afar is fine. Akali Koar Singh (with a cunning smile) Why, what have I done? Daas You have committed two murders. I dont hug murderers. Akali Koar Singh (a little angered) Which murders have I committed? Please enlighten me and tell me to what you are referring? Daas Here is a letter from Narinder Singh, from Mahindipur, the one who you served the chicken to having killed it with your own hands. He has passed away. For eight or nine years he was ill from tuberculosis, but he was such a believer in his faith that he refused to eat meat and eggs, though many doctors had advised it strongly. Even many of his close friends attempted to convince him, but he remained true to his faith. Due to his faith, his condition began to get better and better, he even put on eighteen pounds in weight. All the doctors were amazed. Everyone admitted that it was his faith which brought on this improvement. From the day that you fed him that chicken, his health has deteriorated. After a few days, the eating of the meat had taken his life. Firstly you are responsible for murdering his faith, secondly you murdered him and thirdly you murdered the chicken. All this rests upon your head. I dont know how many other sins you have committed, in addition to these three, and to hug you would be like murdering the true spirit of act act of hugging someone. Poor soul. Dear Narinder Singh became a victim of your crooked thinking. Akali Koar Singh I never killed a chicken, never fed it to him and never even said a word which convinced him to eat meat. Daas The only thing that proves is that you do not have ethics enough to confess to what you have done. Present today are some people from Mahindipur who have heard exactly the same thing, as I have stated. All the people who were gathered there supported what I had stated and said to Akali Koar Singh, you say that you did not advise him at all. But, I know for a fact that that you scolded many Sikhs during heated discussions in Bijey Nagar, and stated that a any Sikh who does not eat meat, has fallen from the ideals of Sikhism. Upon hearing this the Akali hung his head and in a low, weak voice denied ever saying such things. Perhaps to liven up the discussion, I may have said one or two things. Daas To completely insult the whole of wondrous teaching of the Sri Guru Granth Sahib is not an act to liven up the discussion. What was the point of bringing up the topic of meat? If one act of a person is worthless, does that mean every other act is worthless too? Is there no good at all! The way that I answer meat-eaters who want to discuss the matter is by referring to the truths which are found in the Guru Granth Sahib. For you to state that if a person does not eat meat then he is not a Sikh, is biased and bigoted. In

making such a declaration, you have made every none meat-eating Sikh, out to be unworthy of Sikhism, and have caused pain to the hearts of those proud Sikhs who followed the true path of religion. The very text (Guru Granth Sahib) that you criticism so strongly, does not even contain a trace of support for eating meat. You said what you did in order to cause pain to those Sikhs who do not eat meat. Those people who were listening to what you said were like saints. I have heard they did not display their disgust, and kept it raging inside them. The stage director tried on many occasions to prevent you from going too far, but you did not stop. Truthfully, if I had been there I would never have let you speak and would have argued against you and the lies you were telling. What right did you have to say anything at all. By not admitting to your saying such things, you show that you do not even have a grain of morality in you. Please tell me now, using which verse from the Gurbani did you kill that chicken? When it is clear in the Guru Granth Sahib that Gurbani page 225 end of first para. How would you commentate on such a verse? How can you kill and eat a chicken, when it is clearly forbidden in this verse? Akali Koar Singh Sire, this verse has been written for customs of Muslims, not of Sikhs. Daas prQwie swKI mhw purK boldy swJI sgl jhwnY ] Great men speak the teachings by relating them to individual situations, but the whole world shares in them. states that God can comment on every custom, and this comment applies to all. The sacred Bani has not only been written for Sikhs. Akali Koar Singh (becoming a little worried) This verse is solely for Muslims. jau sB mih eyku Kudwie khq hau qau ikau murgI mwrY ]1] You say that the One Lord is in all, so why do you kill chickens? ||1|| This proves what I say. Daas How! Are us Sikhs not believers of the sB mih eyku Kudwie khq ha verse? Even Hindus believe it, as do the Christians. It is a principle of religion that we all belong to one God. Do you disagree with this? Akali Koar Singh I cannot disagree with it, but this verse has been specifically addressed to Muslims. Daas This is your lack of faith and is also your stubbornness. What you want to establish is that it is forbidden for Muslims to kill chickens, but not for Sikhs. Akali Koar Singh You can understand it which ever way you like but, this verse is addressed solely to Muslims. Daas First of all then, I will dispel this myth of yours and then I will show you that this verse is not dedicated solely to Muslims. Read the first extract byd kqyb khhu mq JUTy JUTw jo n ibcwrY ] Do not say that the Vedas, the Bible and the Koran are false. Those who do not contemplate them are false. jau sB mih eyku Kudwie khq hau qau ikau murgI mwrY ]1]

You say that the One Lord is in all, so why do you kill chickens? ||1|| The first part of this two-line extract clearly states that is is addressed to Hindus and Muslims, and not only Muslims. You say that the One Lord is in all. Those who believe this will feel the impact of the verse. Those people who have been addressed in this verse, are bound by the same rules towards killing poultry. Hindus do not feel the impact any lesser than Sikhs, and Muslims do not feel the impact any more. In the same way, you cannot escape from the impact of this verse. Akali Koar Singh That means no one can escape from the verses impact. Daas At least you admit that the killing of poultry is wrong in principle. You should know that no one can get away with committing a crime. If there are others committing a crime, does that make your committing the crime, a lesser criminal act? First you would claim that Muslims were the criminal and, because you were a Sikh, you were not guilty of the same crime. But know that it has become apparent that everyone is effected by the impact of the verse, you have changed your stance, and now believe that no one can live a crime-free life. The crime that is done by all, is that crime acceptable? But how can you state that everyone commits crimes? The crime that are mentioned here, only relate to those who kill poultry. Everyone who kills poultry is a criminal, whether it be a Hindu, Muslim or Sikh. Akali Koar Singh What I mean to say is, in breathing, drinking and walking on the earth we kill animals. Can you say that this is not the killing of animals? Daas Is it true we do that? Do we kill animals for food and do we forcefully slaughter them? The killing of animals for our own taste is a crime, though if a act does not take us away from our natural diet, then we cannot be guilty of any crime. Breathing is merely an act of survival, not an act of consuming little animals. In the same way, our walking on the earth is not a deliberate act to kill small insects. By walking around, breathing, eating and drink, if we consume minute creatures, we will not be found guilty of a crime. Akali Koar Singh All of us cannot escape the evil from slaughtering animals if in everyday life we continue to kill them. So, by killing a chicken, it isnt if I gained a great deal more guilt. In breathing we cannot escape killing animals. Daas (biting the inside of his cheek) Amazing! What a great point of view you have taken! Using paan and tobacco, smoking the pipe and smoking cigarettes are all forbidden to Sikhs. But you tell me, having travelled throughout India, you must have boarded many trains and buses on your travels. If you board a train which is full of smokers who are filling the air with cigarette smoke. Should you, during your time on that train, inhale some of that smoke during the natural act of breathing, would that make you a sinner? The fact is that you cannot avoid inhaling the smoke of the cigarettes. If the smoke is wafting into your face, clothes and hair, it means that you cannot avoid being effected by it. What a weak argument you put forward. At this point the Akali became very agitated, and was incapable of an answer. He hung his head and a silence followed. Then a short while later, the Akali responded:

Akali Koar Singh Brother, I came here to ask you if you would come and meet with the rest of my group who will become baptised Sikhs (amrit shakna) , but you set the conversation in a completely different direction. I will ask you to accompany me. I came to ask you this in Narangwal also. Daas You can keep you invitation to yourself. It is possible to see Sikhs being baptised on many other occasions, and as I said to you in Narangwal, the state of being a baptised Sikh forbids one to eat meat. Those people who do not eat meat should be the ones who present themselves for baptism. Akali Koar Singh At least come along. Ask them to refrain from eating meat, and they will. Daas Akali ji, please talk sense; do not stray. You have vast experience in religious circles but you still hold the view that it is a Sikhs religious right to consume meat. It is a shame that you havent been able to positively influence your followers in any way. If you did not lecture on eating meat, they would eat meat by following your actions. Actions speak louder than words. Three hours of debate followed, during which the Akali was put-down from every angle. Even with these put-downs, he would not give up his stubbornness. He didnt leave his stubbornness, but he did leave us. All the objectives of this discussion have been met. Therefore, there is no need for extra narrative or dialogue. I will leave you with one final outcome. Having heard first-hand that Akali Koar Singh had taken the first steps to changing his thinking about meat, made me happy. He began to lecture on the true religious stance concerning meat and didnt touch it again from that day on. I had hoped that this manuscript would be completed while Akali Koar Singh was still alive, but that wasnt to be the case.

! ! ! ! """"! #"""#! ! Jeevan Britant Akali Kaur Singh An Abstract by Gurcharan Singh
Author & Publisher : Bhagwant Attar Singh of Kashmir, # 47, Sec 19-A, Chandigarh Pages 164, Edition 2005, Price : Not mentioned

Akali Kaur Singh Nihang was a unique personality among the Kashmiri Sikhs who spent his lifetime in service and Sikhi parchar in Kashmir, and later in Punjab and other parts of India. When after partition, the tribals attacked Kashmir, the Sikhs had to move out under harrowing circumstances. From that moment, to the end of his life, his sole passion was to resettle them against heavy odds. He was born on 11th Phagan 1943 (1846 AD) in village Padhar, and was the eldest among the five sons and four daughters of Bhai Maha Singh and Mata Karam Kaur. He was named Puran Singh, which later at the time of his amrit initiation at Hazoor Sahib, was changed to Kaur Singh. He adopted the Nihang way of life after that. That is why he was known as Akali Kaur Singh Nihang. From 1952 to 1958 BK (Bikrami Samvat), he studied gurbani under Baba Karam Singh and Jaswant Singh of Guru Har Sahai, became well-versed as pathi, and started deep study of gurbani. When he was young, his father planned his marriage, but he went to his prospective father-in-law, and frankly told him that he would never stay at home and therefore his engagement should be withdrawn. But as both the families had promised, the marriage did take place on the Baisakhi of 1960 BK (1903 AD). In a few days time, he quietly left at night and went to Panja Sahib. There he met Bhai Ladha Singh who remained his friend for life. (Later, Bhai Ladha Singh became Hazuri Raagi and Granthi in Faridkot). He then moved to Amritsar where he spent his time in meditation near Dukh Bhanjani Beri and is said to have acquired spiritual powers. From here, he went to Hazur Sahib where he met Akali Hazura Singh, Head Granthi. Probably he partook Amrit there. He read a lot of books on Sanskrit and gurbani, and along with his associates became a Nihang. From then on, he became a wandering parcharak, and taught Gurmukhi and Gurmat to all. Because he was a strict disciplinarian, he insisted on Rehat Maryada and the Kakars, and dissuaded people from manmat. With his handsome face and unique dress, he always stood out, and was taken for a prince. The British secret service keep a watch on him. When Singh Sabha Movement started, he did his parchar more vigorously. His opinion on Gurmat was always sought. In 1973 BK (1916 AD) he went to Afghanistan and taught true Sikhi spirit and initiated many into Singhs. Because sangats always remembered him, he kept on making trips for almost eleven years to various villages and touched even Kabul. On return to Lalpura, a maulvi incited Muslims to attack him and burn the gurdwara. But the maulvi and the crowd were so impressed with his eloquence and knowledge of Koran, that everyone cooled down and bowed before him. Akali ji also toured Punjab, UP, CP, Maharashtra, Bihar, Bengal and Assam, and gave practical help to the Singh Sabha Movement. He was advisor to Chief Khalsa Diwan, and was deeply respected by Nihangs of Hazur Sahib. In every Panthic gathering, his advice was sought. He was offered the positions of Head Granthi, Harmandir Sahib and Jathedar of Sri Akal Takht, but he always declined. He also acted as arbitrator in disputes among various sects, parties, as he was considered unbiased and known for his dedicated life as a true Sikh.

Once in 1907-08, Bhai Wasakha Singh, Granthi of 14 Sikh regiment was dismissed at Ferozepur because he did not get up when some English officer entered the diwan (gathering). By his influence and argument, he had him reinstated. Those days descendants of the Gurus, namely, Bedis and Sodhis, encouraged personal Gurudom, Akali ji always insisted on Parkash of Guru Granth Sahib and proper respect to the eternal Guru. He was a stickler for proper observation of routine in Keertan, path, ardas, and rehat, and boldly pointed out omissions, and corrected the same regardless of whosoever was involved. He used his influence with Kashmir members for proper representation to Sikhs in government jobs. In elections, he supported only good persons of high calibre. After the attack of tribals, when national militia was formed, Kutha meat used to be cooked for all. Akali ji, with his influence with Sheikh Abdulla PM of Kashmir, got Jhatka introduced for Sikh soldiers. On many occasions, he was included among the five piaras for foundation laying ceremony of new gurdwaras. He would eat food cooked only by Amritdhari Singhs / Singhanis or cook himself otherwise he would go without eating. The most important task, which Akali ji undertook, was construction of Guru Nanak Ashram at Chakar, to serve as a boarding house for students. The location chosen was in the Mazaffrabad District. On the west was Rawalpindi, on south Poonch, on the east Baramula, on the north Chalas. All around were many primary schools, but students had to travel long distances to study in middle / high school. This was a great handicap and a source of discouragement. This boarding house would be useful for them to study in high school at Muzaffrabad and other middle schools. This was close to concentration of Sikh population and would be useful, as the community was backward in high school education. With great efforts, approval was obtained and the foundation laid by the Governor of Kashmir on 28th Har 1985 BK (1938 AD). It got completed on 10th Sawan 1989 BK (1941 AD). To meet the expenseses for the construction, Akali ji contributed the entire amount of sale of his famous work Index of verses of GGS (Sri Guru Granth Shabad Ratan Parkash), and undertook tireless travel to collect contribution from affluent Sikh persons/families. Many prominent Sikh personalities participated in the inauguration ceremony. Well known among them were Mahant Mangal Singh ji Nangali, Poonch, Sant Budh Singh ji Mirpur, Bhai Sudh Singh ji Ragi of Sargodha and many others from J & K and North Western Frontier province. Earlier, many illustrious Panthic visitors like Bhai Vir Singh, Bhai Kahn Singh Nabha, Sardar Ishar Singh Majhail, Bhai Ladha Singh of Faridkot and others participated in Akhand Path, Kirtan and Kavi Darbar. Total expenses are estimated to have been Rs 1, 42,600 on building only. Lot of essential material for the Ashram was purchased and nearly 7000 books added to the library, many of which were valuable old manuscripts. Included in these, were Faridkot wala Teeka, Mahan Kosh of Bhai Kahn Singh ji Nabha, Janam Sakhis, Suraj Parkash, Old and New Panth Parkashs, Gurbilases, Gur Sobha, 50 Birs of Guru Granth Sahib including a Bir of Guru Granth Sahib signed by the 9th Master.

The store included Press equipment, sewing machines, Langar equipment, Rumalas, Chaddars, Palkis, Kirpans and other traditional items for Amrit ceremony, etc. The Ashram served as school-cum-boarding house for boys. Akali ji also started a Girls middle school on 7th Bhadon 2000 BK and about a dozen girls got admission. Many Ashram girls did matric / gyani / JBT after that and got jobs. A newspaper Kashmir Sikh Samachar was started which continued till 1947. Alas! this dream of Akali ji was shattered, when in Oct 1947 AD (Katak 2004 BK) tribals encouraged by Pakistan first concentrated on West Kashmir border, and then suddenly attacked, causing devastation and destruction, murder and rapine on the way close to Sri Nagar. Chakar Ashram was an important target and was burnt and looted. Many inmates died heroically fighting the invaders. Akali Ji, then in Punjab, flew back to Sri Nagar and guided Indian Army and Air Force as they were new to the terrain. After that, his attention was directed to taking care of those who survived the attack, injured and hungry including widows and orphans in different camps. The help included winter beddings, food, first aid, etc. Large number of refugees entered India through Attari Border and were encamped at Kurukshetra. There was another camp for 500 for which PEPSU Govt offered help at Sangrur. There were endless problems of untimely supply of food, clothing, sewing machines for widows, and unsympathic attitude of officials. He was constantly taking up issues with the Rehablitation Minister downwards. Maharaja Yadavindra Singh, Raj Pramukh of PEPSU, took a lot of interest in Akali jis efforts. At Kurukshetra, a special Amrit Sanchar camp was organized for Sikhs (nearly 1200) with the help of Chief Khalsa Diwan and SGPC, who arranged parchar for a month to keep up the morale. He appealed to Sheikh Abdulla, Prime Minister of Kashmir, to give compensation for the loss at Chakar, arrange land/buildings in Jammu, which was estimated at nearly two and a half lakhs. Also, he kept on making lists of persons lost, girls abducted, widows, persons in various camps such as Kurukshetra, Sangrur, Nagrota (Jammu) Chakrata (UP) Yol (Kangra), Jaipur, Ashram, Rambagh, Srinagar, etc., so that their rehabilitation could be organized. This continued till the end of his life. In view of concern shown in Sikh Educational Conference, New Delhi, about the spate of apostasy, especially in Malwa area of Punjab, special camps were organized in Sunam and Mansa for Sikhi Parchar, Gurmukhi literacy and Amrit Sanchar. Nearly 500 persons were initiated. He issued detailed guidelines for village improvement, daily routine, Amrit ceremony and all other aspects connected with this programme. While he was preparing for a second round of tour of Malwa, in November 1952, he fell ill. In December 1952, he was brought to Dukh Nivaran Sahib, Patiala, where with high blood pressure his condition worsened. On 11th January, he was admitted to Rajindra Hospital, Patiala, but his condition did not change, and he breathed his last on 23rd evening 1952. His last rites were performed in the Gurdwara Dukh Niwaran Sahib Complex.

At the conclusion of Akand Path a large number of Sikh sangats joined including the Chief Minister PEPSU, Sardar Gian Singh Rarewala, many Ministers, Officers, scholars such as Hira Singh Dard, Baba Prem Singh Hoti, Prof Ganda Singh Historian, Sant Singh Tegh and many others. A Resolution included setting up a Library in Dukh Niwaran Sahib in his name, a colony where 280 families uprooted from J & K to be settled, his biography to be written, etc. A large number of condolence messages came on his death. These were from Bhai Sahib Randhir Singh, Bhai Vir Singh, Bhai Ardaman Singh Bagrian, Sant Kartar Singh Kamaliawale (Patiala), Sant Gurbax Singh of Muzaffarbad (Kashmir), Col Rajinder Singh Chakaar, Maulvi Md, Yusuf (Chakaar) and many others eulogized his qualities and achievements. He was an indefatigable Sikh Parcharak known for his sincerity in propagation of Sikh way of life, and high standards of devotion to the Guru. His zeal for education of Sikh youth is reflected in the setting up of the Ashram at Chakar. And last but not the least, he was an author of rare insight. Some of his works are mentioned below : i. Index of Sri Guru Granth Sahib (r[o{ Fpd osB gqekF). This is a colossal work of sheer dedication and perseverance completed in 13 years in those days when computer was unknown. ii. Indexes of Varan Bhai Gurdas and his Kabits. iii. fJ;soh ;zeN w'uB: He established, quoting from various scriptures of Hindus, Bible, Koran, Guru Granth Sahib, that widow remarriage is acceptable. iv. Hazuri Sathi: The account of those running the organization of Hazur Sahib Nanded. v. Guru Gobind Singhs tour of the South vi. Sri Gur Sobha by Sainapat poet in 10th Gurus Court. Introduction and Publication of the rare manuscript. vii. Many unpublished/translation of Gurbani, Rehatnamas of Bhai Nand Lal, Mehma Parkash, Nitnem gutka. Akali Kaur Singh ji will be remembered as a one-man institution a zealous missionary, an educationist, humanist and a scholar rolled into one ! """!###!""! ! !
he Bibeki Jeevan of Akali Kaur Singh Nihang Taken from Jeevan Britant Akali Kaur Singh By S. Attar Singh Translated by Admin www.tapoban.org

According to the Gurus teachings of contentment, patience, and acceptance of divine will, Akali Kaur Singh was a complete Gursikh. It is only a rare person who lives as satisfied and bibeki a lifestyle as Akali jee lived. Akali jee was an example in himself. Accepting Gods Will Akali jee always accepted Gods will as supreme and taught others to live like this as well. He ever remained unshaken in all pains or pleasures and thanked the Guru for everything. He did not consider relatives to be related to him by blood, but instead he considered every Sikh to be from the family of the Guru and considered them a great relative. Akali jee was travelling when he found out that Mata jee had left this world. He did not mourn but upon hearing the news, he said Vahiguru jee ka Khalsa vahiguru jee kee fateh! he stood up with clasped hands and did an Ardaas of thanks saying, Vahiguru, in your will, Mata jee has done kammerkassa from here

(left). Give her soul rest at your feet and give her family the strength to accept your divine will. Many of Akali jees acquaintances passed away but he did not feel any pain over it. Once, Giani Udham Singh became very sick in Delhi and could not do Katha in Sangat. The Sangat compelled Akali jee saying, do an ardaas for Giani jee that his pain may be lifted. Akali jee did the ardaas, Vahiguru, give your Sikh the power to treat pain like pleasure and accept your will as sweet. Giani jee who was lying in a nearby room heard the ardaas and said to Akali jee, You have not even mentioned in your ardaas that my pain should be lifted! Akali jee replied with a smile, Singh Sahib, you are a preacher of the Guru so I thought to myself that if I ask for your pain to be dispelled then when you do Katha and the verse !"!"#"$%&'((")&'*+,-.$"#'/.(")0-'12! (if you give me pleasure the I will meditate on you, in pain too I will meditate on you) comes, how will you explain the meaning to the Sangat? So for this reason I have tried to protect you. What a sweet manner of correcting it was and what a high ideal he maintained for Ardas. Akali jee was blessed and he always throughout his life accepted Gods will as sweet. Respect of Sri Guru Granth Sahib

Akali jee in his youth Akali jee looked upon Sri Guru Granth Sahib as the true Guru and pargat guraan ki deh. One day, after completing work around the Ashram, Akali jee went to sleep. In the middle of the night he suddenly awoke and said to the Granthi Singh of the Ashram, Bhai Dalip Singh, Wake up Singh Sahib. Become alert! Go bathe and then do parkaash. Bhai Dalip Singh said, there is still quite a bit of time left. What is the need to do parkaash so early? Akali jee replied, Singh Sahib, listen to what I have said and do parkash. Bhai Dalip Singh forced himself to do ishnan and did parakash. At this time, they saw that one ang of Maharaj was folded in half. Akali jee had it straightened and said, Singh Sahib, please be careful! In an incident from 1924, Baba Gurbaksh Singh Bedi came to Gurdwara Chhevin Patshahi in Kashmir.

According to the custom at the time, descendants of the Gurus, like Bawas and Bedis used to have special elevated seating in Gurdwaras. He also set up his special seating. Akali jee who was also present stopped Baba Gurbaksh Singh from taking the special seat. Baba Bedi became very angry at this and so Akali jee took his battle axe in his hands and stood in front of him and said you will not sit separately. Baba Bedi was very upset so Akali jee said, if you wish to sit above others then go sit in taabiya of Guru Granth Sahib. Baba Bedi then began to do katha and speak harshly about people dressed in black (in a reference to Akali jee). Baba Bedi spoke a lot but Akali jee remained silent and listened quietly. Finally Akali jee said, Baba jee, if you wish to rain any more such words on me, then I am present, but it is not appropriate to have special seating in the presence of the Guru. Encouraging Sikhs to Follow Rehit If Akali jee heard that any Singh was violating rehit, at that very instant he would go to that Singhs home and would lovingly persuade him to correct the fault. This would have a great effect. He would only return after having the Singh promise to live according to rehit in the future. Akali jee would explain to every Singh or Singhni his or her responsibilities and duties. Whomever he met, he would once look from top to bottom. Giani Udham Singh tells us that once a Singh Sahib compelled him to take him to see Akali jee. They went to Gurdwara Bangla Sahib in Delhi to see Akali jee. When Giani jee and the Singh Sahib said Fateh to him, Akali jee looked at them and said, Singh Sahib, have you coloured your beard? The Singh replied, yes, I have. Akali jee asked, Singh Sahib, what work do you do? Singh: I was serving in the military but am now retired. Akali jee: Singh sahib, then also please retire the colour from your beard. Hearing this, the Singh said to Giani jee, Ive only managed to humiliate myself here. He hasnt shown me any respect. Akali jee heard this and said humbly, Singh Sahib, if I have humiliated you then you may also humiliate me and if you wish, you may take me by the ear and throw me out. But from today onwards, dont colour your beard. Hearing this, the Singh became very embarrassed and asked for forgiveness. He promised not to colour his beard from then on and he has abided by this promise since. Akali Jees Strict Bibek

Living the Gurus teachings was part and parcel of Akali jees life and he remained engrossed in selfless service of Guru Panth. He did everything for the benefit of the Panth and did not care for himself at all. Shortly before his passing, he and Giani Niranjan Singh went to preach Gurmat in the Malwa area. Akali jee did not eat for an entire week. The issue was that the others in the Jatha did not know that he was a bibeki and prepared his own food or ate what another Amritdhari, nitnemi Singh or Singhni had prepared. There were very few Amritdhari Singhs in the area and he did not ask for food. Finally this was discovered by the others in the Jatha and everyone expressed their deep regret but Akali jee simply said, dont have any regrets about it. Such was Gods will. Akali jee only accepted food from a trusted Rehitdhari Singh or Singhni. Once Giani Udham Singh put pressure on Akali jee to eat at his house but Akali jee would not accept. After being pressed very hard, he said, Singh Sahib! You will prepare the food then.

G jee: yes Maharaj, I will prepare it. Akali jee: alright Singh Sahib. It is your responsibility then. I only eat food prepared by a tyaar-bar-tyaar Singh. Giani jee then prepared the food himself and served Akali jee. Method of Eating Whatever he received, he would contently eat. But distributing his food to others before eating was also his character. When he would put food on his plate, in a loud voice he would shout, Come beloveds of the Guru! Food is prepared! Come and eat! After waiting a few minutes he would say, !"#$#%&'()#*+&,&%" ! and dip his kirpan in the food. He would then give some of the food to those sitting near him, including any sabji. If there was a young child, he would put the food on his hand and then gently offer it to the child. Whatever vegetables Akali jee received, he would prepare their sabji, including their peels. It was so tasty and contained the taste of amrit, and this only those who were his companions can know. The thick thick rotis prepared by him, which were like bhaturas, were so very tasty. Only Eating from Amritdharis Sant Sahib Bachitar Singh jee of Poonch tells us, Singh Sahib Akali Kaur Singh jee was not only an amritdhari bibek, but he wished to see every Sikh as a Singh or amritdhari. Once he came to Poonch and stayed at the Singh Sabha. I went to meet him and there were also several other Singhs there. Akali jee asked for some water. I brought some water and he asked me, Singh Sahib! Have you received amrit? I was shocked and said I hadnt. He then said, Singh Sahib, take the water back. You have not taken amrit. It was at that point that I first felt that it was important for me to take amrit. Sant Gurbaksh Singh jee Danna said, Akali jee took me from Kashmir on a yatra and said we should go have darshan. We reached Sri Nankana Sahib and did darshan there. Akali jee began to prepare his food. After preparing the sabji, he began to prepare rotis. While one was still on the tava, he left to attend to something important. I saw that the roti was burning so I took some tongs and moved it to the side. After returning, the roti remained off to the side and I asked why this was. Akali jee replied, Singh Sahib, you have not taken amrit so I cannot eat this roti. I heard this and became very angry. I said I am from a family of Sants who have given amrit to others and I am their descendant. It is not necessary for me to take amrit. This is an insult to me. I said many harsh things to Akali jee. He however remained quiet and smiled. I said, Forget eating something I have prepared, you wont even eat a roti I have touched with tongs. You have insulted our lineage. I said what I wanted and became tired and stopped. Akali jee then replied, You are without a doubt the descendant of Sants and so you may say whatever you wish to me. I had already said so much and felt tired and defeated and did not want to say anything more. Akali jee then said, Singh Sahib, please eat. I: No, I wont eat this. Akali jee: If you wont eat then I wont eat either. Akali jee sat off to one side and I turned my back and sat off to the other. Akali jee hadnt eaten for several days. I began to regret what I had said and began to feel ashamed. I thought to myself that I am younger and he is older than me. I have made a big mistake by saying so much and this saintly person has quietly endured it all. I then said, Akali jee, please forgive me. Akali jee replied, Singh Sahib, I cant forgive you like this. Forgiveness will come only if you become a full Singh. He slowly began to persuade me and he convinced me that I should take amrit and become a tyar-bar-tyar Singh. After making me promise, he began to eat and had me eat as well. The next day Akali jee took me to

Sri Akal Takhat Sahib and there he himself served in the Punj Pyaray and gave me amrit and by doing so made our yatra successful. Akali jees personality was very sweet. He did not become angry at anyone. He would endure harsh words from all.

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Akali Kaur Singh (1886-1953), scholar and religious preacher, was the eldest son of Bhai Mahan Singh and Mai Karam Kaur of Paddhar, a small village near Chakar in that part of Jammu and Kashmir which is now under Pakistans occupation.

Akali Kaur Singh Ji The family traced its descent from one Triloki Nath, who was among the group of Kashmiri Brahmans who had travelled to Chakk Nanaki (Anandpur) in 1675 to tell Guru Tegh Bahadur how they suffered persecution at the hands of the Mughal satrap. Triloki Naths, Amolak Nath, who was Akali Kaur Singhs great-grandfather, received the rites of Khalsa baptism and became Amolak Singh.

Kaur Singh, whose original name was Puran Singh, was born on 28june 1886. He Studied Sikh scriptural texts, Sanskrit, Braj and Indian system of medicine under Bava Mahan Singh Bedi of Dupatta village in his native state. In 1904, he came in contact with Giani Bagh Singh, a wellknown scholar of Peshawar, whom he accepted as his teacher. Puran Singh became a skilled speaker and took part in debates espousing the Sikh faitli in the odium theologium launched by Arya Samaj spokesmen. In 1906 he went on a pilgrimage to Takht Sri Hazur Sahib Abchalnagar, Nanded, where he took the rites of the double- edged sword and became a Nihang renamed Kaur Singh. He started signing himself as Akali Kaur Singh Nihang. Then followed a long period of travels throughout the length and breadth of India and Afghanistan preaching the message of the Gurus. In 1907, he started work on a linewise alphabetical index of the entire text of the Guru Granth Sahib. Completed in 1920, it was published in March 1923 under the title Guru Shabad Ratan Prakash popularly known as Tuk-tatkara. Some time after 1920, Akali Kaur Singh returned to his native Kashmir where he became very popular as a deeply religious man and social reformer. In June 1928, he established at Chakar an institution named Guru Nanak Ashram, with a residential school for imparting general as well as religious education. He also set up a library and published a school bulletin called Ashram Samachar, later redesignated Kashmir Sikh Samachar. He also opened a chain of schools in small villages around Chakar. After the attack of tribal invaders from Pakistan in 1947, Akali Kaur Singh devoted himself to the task of resettling the Kashmiri refugees. Besides the Guru Shabad Ratan Prakash (1923), Akali Kaur Singh published in 1929 an index of Bhai Gurdass works. Among his other publications were Kavi Sainapatis Sri Gur Sobha (1925) and a standard breviary or missal of daily Sikh prayers, Gutkta Pramanik Nitnem (1927)., His Buddhibaridh Hitopadesh Ratnakar was a Gurmukhi transcript of Panchtantra, a Sanskrit classic. His original works include Sukh Sagar arthat Ghar da Vaid, a treatise on Ayurvedic system of medicine and Istri Sankat Mochan, a forceful plea for the social uplift of women (1925). At Patiala in 1952 (28 November), Akali Kaur Singh suffered a stroke as he was travelling from Delhi to Sangrur, the Site of a Kashmiri refugee camp, and was admitted to the Rajindra Hospital. He died there on the evening of 23 January 1953.