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| colspan="2" style="margin-left: inherit; color:black; background:transparant; font-size: 1.5em; text-align:center" | '''Nihang Dharam Singh'''
| colspan="2" style="margin-left: inherit; color:black; background:transparant; font-size: 1.5em; text-align:center" | '''Dharam Singh Nihang Singh'''
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|colspan="2"|[[Image:Dharam Singh Nihang Singh with Chardikala Time TV.jpg|250px|center]]
|colspan="2"|[[Image:Dharam Singh Nihang Singh at Federal Ministry Germany.jpg|250px|center|At BMZ Headquarters]]
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| '''Full Name :''' || Dharam Singh Nihang Singh
| '''Full Name :''' || Dharam Singh Nihang Singh
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| '''Parents :''' || Bhagwan Singh/Harnam Kaur
| '''Parents :''' || Bhagwan Singh/Harnam Kaur
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| '''Works :''' || Secretary at Buddha Dal,<br/> Founder of Sachkhoj Academy, <br/>Literary work
| '''Works :''' ||Former Secretary of Buddha Dal,<br/> Founder of Sach Khoj Academy, <br/>Literary work
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| '''Websites:''' || [http://www.sachkhojacademy.com Sachkhoj Academy],<br/>[http://www.dasamgranth.in Dasam Granth]
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'''Dharam Singh'''(b. 1936) ([[Gurmukhi]]: ਧਰਮ ਸਿੰਘ ਨਿਹੰਗ ਸਿੰਘ) is a [[Nihang]] theologian, preacher, author and writer, known for his expositions of [[Adi Granth]] and [[Dasam Granth]]. <ref>''Background of Dharam Singh Nihang Singh and Sachkhoj Academy'': Retrieved from [http://dharamsinghnihangsingh.blogspot.in/2014/05/background-of-dharam-singh-nihang-singh.html Blogger]</ref> Contributed in  
'''Dharam Singh Nihang Singh''' was born in Panjab in India in 1936 and comes from the [[Nihang]] tradition, which is committed to preserving spiritual wisdom. Nihang Singh is the founder of the Sach Khoj Academy (Academy for Discovering the Truth), which is dedicated to the pursuit of timeless truth based on spiritual wisdom (Gurmat). He conducts holistic, critical exegesis, and addresses in depth the nature of spirituality, religion and evolution, as well as existential issues, such as what is good development and how global challenges including terror, corruption, environmental destruction, and depression can be overcome.
 
Following the traditional way, Nihang Singh passes on the wisdom of Gurmat free of charge. He has broadcast thousands of hours of lectures on YouTube, and is the author of numerous publications.
 
In February 2015, Nihang Singh was the first speaker of the dialogue series “Religion matters – Rethinking the challenges of tomorrow”. In this series organised by the German Federal Ministry for Economic Cooperation and Development (BMZ), distinguished individuals were invited to exchange views on values, religion and sustainable development.
 
==Life of Dharam Singh Nihang Singh and Evolution of the Sach Khoj Academy==
Dharam Singh Nihang Singh was born on 15th February 1936 to Bhagwan Singh and Harnam Kaur in Manupur-Goslan district in the village Kukhon close to Khanna in Panjab, India. He was named Puran Singh. He matriculated from AS High School in Khanna in 1954, and did his Intermediate (10+2) in English medium in 1956 with Hindi as an additional language. His history classes up to tenth grade were in Urdu. Dharam Singh Nihang Singh was a topper in mathematics and science. During school time, he came in contact with Marxist and atheist ideas which he soon was going to abandon.
 
Since Dharam Singh Nihang Singh’s mother passed away when he was five years old, he was mostly raised by relatives who had a deep affection for the Nihang (spiritual warrior) tradition and Gurbani – spiritual wisdom revealed to 36 enlightened men that was preserved in extraordinarily beautiful poetry in the compositions Adi Granth and Dasam Granth. His father died in 1957. His older fraternal uncle (Taya) Nagahiya Singh was baptised in 1941 and named Gyan Singh Nihang. His first cousin Tara Singh Nihang was baptised in 1946. His younger fraternal uncle (Chacha) Amar Singh Nihang was baptised in 1947, and served as the head (Jathedar) of the oldest Nihang order Buddha Dal in Samrala. Dharam Singh Nihang Singh used to have regular discourses on Gurbani with his relatives, and gradually realised its vast spiritual wisdom.
 
==The order of spiritual warriors Buddha Dal==
In 1959, Ajaib Singh, an older neighbor, was about to give a test on Bhagat Kabir’s poetry as he wanted to become a Hindi teacher. Since Dharam Singh Nihang Singh was acquainted with Kabir’s spiritual legacy, he taught him several verses (Shalok) for about two weeks. While teaching, he himself gained new insights on Kabir’s spiritual journey. One day, when he was teaching, Jathedar Amar Singh Nihang passed by and heard the explanations of Dharam Singh Nihang Singh. He was so impressed that he informed the head of Bhuddha Dal Jathedar Chet Singh about the young man. On hearing about it, the Jathedar said that the young man seems to be destined to become a Nihang Singh of the Buddha Dal. After this incident (about which Dharam Singh Nihang Singh was only informed many years later) he was brought in contact with Buddha Dal. There he began reading Akal Ustat and Bachitar Natak from the Dasam Granth which contains the writings of Sarbansdani Gur Gobind Singh. Dharam Singh Nihang Singh was totally overwhelmed. He had tried to understand Jaap Sahib earlier but had not been able to grasp its deeper meaning. The same challenges he faced when dwelling upon Chandi Di Var and Chandi Charitar. Eventually, he started focusing on Kabir’s Gurbani, which enabled him gradually to put together nods in Adi Granth and Dasam Granth he could not connect earlier.
 
In 1960, Dharam Singh Nihang Singh began to participate in religious gatherings of the Buddha Dal regularly. He soon stood out among the Nihang due to his fearlessness, extraordinary sharp intellect, and captivating qualities as an interpreter of Gurbani and Sikh history. Yet, the young man restrained from becoming a Khalsa (pure one), and did not undergo baptism (Khande Di Pahul) because he had too much of respect for it, and felt he was spiritually not ready. Dharam Singh Nihang Singh also could not imagine himself wearing a Dumala (traditional turban of the Nihang). He was the only one in Buddha Dal who was not wearing the Bana (traditional wardrobe of a Nihang as ordained by Dasam Patshah Gur Gobind Singh, but trousers.
 
==The gift of baptism==
In 1962, Dharam Singh Nihang Singh attended the Hola Mohala celebrations at Anandpur Sahib. He was attentively listening to the recitations of Dasam Granth. When hearing the following key verses (Mukhvak/Hukamnama), Dharam Singh Nihang Singh put his name on the list for those willing to undergo baptism the same day:
 
ਅਕਾਸ਼ ਬਾਣੀ ਬਾਚਿ ਦੱਤ ਪ੍ਰਤਿ ॥
ਗੁਰ ਹੀਣ ਮੁਕਤ ਨਹੀ ਹੋਤ ਦੱਤ ॥
ਤੁਹਿ ਕਹੋ ਬਾਤ ਸੁਨਿ ਬਿਮਲ ਮੱਤ ॥
Dasam Granth, 1235
 
Dharam Singh Nihang Singh was ready to become a spiritual Nihang warrior because he had realised that without complete dedication and surrender to spiritual wisdom, he could not attain the gift of Nam, enlightenment. He paid 11 Rupees from his pocket as a fee for baptism. When the other Nihang came to know that he decided to undergo baptism, all in the Buddha Dal were relieved that the very person who was administering the list for baptism but restrained from taking Khande Di Pahul, finally decided to “take the flight” in Nihang terminology (Jahaj Charhna, Nanak Nam Jahaj Hai). He was named Dharam Singh Nihang Singh after baptism.
 
Being the most educated in the Buddha Dal during that time, he was appointed as Secretary (Likhari) and managed ledgers and other paper work. Due to his position, he was able to speak with many prominent leaders and politicians, including Giani Zail Singh.
 
==Overcoming intellectualism and setting the record straight==
In 1965, Dharam Singh Nihang Singh participated in correction conventions (Pothi Mangal, Path Antar Masla) of Gurbani along with other members of Buddha Dal, and came forward with several suggestions, for instance that the commencing symbol ੴ “Ik Oankar” followed by “Satgur Prasad” should principally appear before the mentioning of the Raag/Shabad in all verses in the printed versions of Adi Granth. He was the first Sikh to highlight that the correct pronunciation is “Svai Bhang” and not “Saibhang” as it means that we have been separated from our true self, our original spiritual source (Mool, Sach Khand), and incarnated to the material world in order to return as completely enlightened beings (Sabat Surat, Puran Brahm) with the grace of the One’s wisdom (Gurprasad).
 
Since this time, Dharam Singh Nihang Singh has been inspired by the following verses:
 
ਏਨਾ ਅਖਰਾ ਮਹਿ ਜੋ ਗੁਰਮੁਖਿ ਬੂਝੈ ਤਿਸੁ ਸਿਰਿ ਲੇਖੁ ਨ ਹੋਈ ॥੨॥
Adi Granth, M. 1, 432
 
ਬਾਣੀ ਬਿਰਲਉ ਬੀਚਾਰਸੀ ਜੇ ਕੋ ਗੁਰਮੁਖਿ ਹੋਇ ॥
Adi Granth, M. 1, 935
 
The first verse highlights that only a Gurmuk, a spiritual person who surrenders to the wisdom of the One, and continuously discovers the spiritual truth behind the letters of the preserved spiritual wisdom can reach the state of being in complete tune with the Divine Will and transcend virtues and sins. The second verse emphasises that those few who become a Gurmukh, are able to listen and surrender to the divine inner voice of the soul (Bani).
 
Guided by a third verse which inspires to overcome erroneous teachings and follow spiritual wisdom that leads to enlightenment – ਬਿਦਿਆ ਸੋਧੈ ਤਤੁ ਲਹੈ ਰਾਮ ਨਾਮ ਲਿਵ ਲਾਇ ॥ (Adi Granth, M. 1, 938) – the young Nihang was keen to understand the difference between fake (Kachi Bani) and truthful (Paki Bani) spirituality. During his decades-long research (Khoj), he realised that Gurbani transcendence all man-made religious boundaries, is self-contained and a metaphorical explanation of the mystery of Oneness and our connection to it. Dharam Singh Nihang Singh began outlining why Gurbani cannot be understood on the basis of worldly dictionaries (like Mahan Kosh) or academic books, and why it is a matter of discovery by an enlightened being (Buje Bujenhar Bibeki). He became aware that all existing interpretations (Tike) and translations of the Adi Granth and Dasam Granth were not the outcome of enlightened Gurmukh of the order of the Khalsa but unanimously written by (Singh Sabha) scholars/intellectuals (Vidvan) and self-proclaimed Sant influenced by Nirmala traditions or by Sikh missionaries. Dharam Singh Nihang Singh understood that they all erroneously or consciously mainly followed a literal, dogmatic, ritualistic, monotheistic and/or materially oriented understanding of the spiritual matter (Nirakar) of Gurbani.
 
==Inter-religious dialogue==
After the demise of Jathedar Chet Singh in 1968, Dharam Singh Nihang Singh did not find a conducive environment anymore in the Buddha Dhal. He left the order and moved to Uttar Pradesh. There he started having discourses with people of various religious traditions in Garh Mukteshwar. Among them were Yogis, Bairagis, Kabirpanthis, Muslims, Radhaswamis, and Hindu Pundits. These encounters gave him the opportunity to deeply engage with major religious traditions and Dharam Granth (religious scriptures), including the Vedas.
 
Return to Panjab and the start of classes on spiritual and historic matters
In 1992, Dharam Singh Nihang Singh returned to Panjab and came in contact with Iqbal Singh of Sikh Missionary College. Their religious discussions led Iqbal Singh to request Dharam Singh Nihang Singh to start Gurmat classes. In 1994 the Nihang Singh began offering regular Gurmat classes in Khanna free of cost. The early morning discourses from 5:30-8:30 were soon known as the Sach Khoj Academy. The number of students gradually rose to 30. Being impressed by the uniqueness and comprehensiveness of Dharam Singh Nihang Singh’s spiritual discourses (Brahm Vichar), Iqbal Singh asked him to write an explanation of Jap Ji Sahib for Parcharak (Interpreters of Gurbani). Dharam Singh Nihang Singh followed the request and published the book “Naad Ved Bhichar” (Japu Viaakhiaa) in 1996. On the occasion of the 300th anniversary of the Khalsa, the second book “Sahj Samadhi vers. Sunn Samadhi” (Sidh Ghost Viaakhiaa) was published in 1999.
 
Although the books demonstrated the huge inadequacies and errors of all the existing interpretations and translations, including Sahib Singhs influential Darpan (more or less a copy of the Faridkot Tika), which is the base for all Sikh Missionary Colleges, other major publications on Sikhi and widely used translations (such as SikhiToTheMax and Gurbani apps), the Sikh Missionary College in Ludhiana and Anandpur Sahib rejected to correct its syllabus (until today). The missionaries explained that they could not sell the existing publications anymore would they publicly admit the inappropriateness of their curriculum. They would not only need to reprint all of their materials but also lose their face. Similar experiences were made with other influential Sikh organisations and interpreters.
 
Henceforth, Dharam Singh Nihang Singh began explaining in detail in which ways the misinterpretation of Gurbani is the root cause for leading Sikhs not only into confusion but creating severe alienation from Gurmat, divisions and even hatred. He started arguing that the present crisis among Sikhs can only be solved if Gurmat oriented reforms are undertaken in the religious centers (Gurdwara); this would include overcoming the lacking financial transparency, wrong explanations of Gurbani, business-minded ritual practices (as outlined in the so-called Sikh code of conduct), the focus on legends (Janam Sakhian), and the politisation of religion.
 
==Unmasking erroneous and harmful religious understandings==
Dharam Singh Nihang Singh attended several conferences and seminars in the following years. In 1998, Harbhajan Singh Yogi, the founder of 3HO, came to a conference at Jawaddi as a key note speaker, and argued that the mind is equivalent to the brain. Dharam Singh Nihang Singh questioned Harbhajan Singh’s talk and showed that his assumption about the brain and mind was wrong and in contradiction to Gurbani. The conference participants saw an angry Harbhajan Singh whose teachings were proven wrong in all aspects. On another occasion, were intellectuals like Gurdarshan Singh Dhillon were present, Dharam Singh Nihang Singh questioned the motto of the conference “Raj Bina Nahi Dharam Chale Hain” (Without the power of governing, religion cannot flourish). He explained that the original verse used to be “Dharam Bina Nahi Raj Chale Hain” (Without the wisdom of religion, good governance is impossible), but that it has been distorted since the time of Banda Bahadur and those fractions (Dharhe) who started misusing religion to strive for worldly power although Gurbani clearly rejects this:
 
ਜਿਸ ਕੈ ਅੰਤਰਿ ਰਾਜ ਅਭਿਮਾਨੁ ॥ ਸੋ ਨਰਕਪਾਤੀ ਹੋਵਤ ਸੁਆਨੁ ॥
Adi Granth, M. 5, 278
 
“Those who (claim to be religious but) strive for worldly power, live in the state of spiritual ignorance and will be reincarnated in a lower life form.
 
In 2001, Dharam Singh Nihang Singh wrote several principle articles in Gurmat Parkash, published by Dharam Parchar Committee, in order to raise awareness about the unique philosophical background of Gurbani and common religious misunderstandings, and to provide convincing answers to the writings of Gurbaksh Singh Kala Afghana and malpreachings of Darshan Singh Ragi and other Sikh Missionaries who made derogatory remarks of Dasam Granth (“Kanjar Granth”) and the batism ceremony, and tried to undermine their authenticity. Some devout Sikhs read the articles and came to know about the Gurmat classes of Sach Khoj Academy. They requested Dharam Singh Nihang Singh’s students to record them to ensure that they are preserved for the future and that Sikhs from other places could also benefit from them.
 
==The Academy goes online: Highlighting the Uniqueness of Gurbani==
On 16. February 2009, the Sach Khoj Academy marked its entry on the internet for the first time on YouTube. By now, several thousand hours of Gurmat discourses (Vichar) by Dharam Singh Nihang Singh on the basis of Adi Granth and Dasam Granth and oral history (Sine Vasine) have been uploaded by his students.


==Early Life and Study==
In his discourses, Dharam Singh Nihang Singh systemically shows where and why people who regard themselves as Sikhs have deviated from the path of righteousness (Dharam), and follow man-made beliefs and teachings (Avideya), business oriented ritualistic practices (Karam Kand) and a rigid code of conduct (Sikh Rahit Maryada) that is based on compromises after ideological disputes of opposing religious and political denominations, and not on Gurbani and the fundamentals of the Khalsa as outlined by Gur Gobind Singh in 1699.
He was born on the 15th of February 1936, to Bhagwan Singh and Harnam Kaur, in the village named Manupur-Goslan situated in Khanna, [[Punjab]]. Dharam Singh had his basic education at Khanna, and matriculated from ASI School, [[Khanna]] in 1954. He did his Intermediate in 1956 with Hindi as his major. Much like most kids those days, he used to come to the city from his village to attend college.
==Joining Budha Dal==
His older fraternal uncle (Taya) Nagahiya Singh was baptized in 1941, and renamed as Gyan Singh Nihang. His first cousin, Tara Singh Nihang was baptized in 1946. His elder fraternal uncle (Chacha), Amar Singh Nihang, was also baptized sometime before 1947 and was the Jathedar of Buddha Dal, [[Samrala]] Circle. Among others, Nihang Dharam Singh used to have veechar on Banis in [[Das Granthi|Dass Granthi]] with his coeval nephew, who too was baptized in 1945.
In 1960, Dharam Singh began to participate in Jorh Melas and use to attend congregations with [[Buddha Dal]]. In 1962, He attended [[Hola Mohalla]] function at [[Anandpur Sahib]], where he got enrolled as a Nihang in Budha Dal after reciting [[Akhand path]] of Dasam Granth. His motivation to join as a Nihang came from the verse:


ਅਕਾਸ਼ ਬਾਣੀ ਬਾਚਿ ਦੱਤ ਪ੍ਰਤਿ ॥<br>
Dharam Singh Nihang Singh talks in detail about the uniqueness of Gurbani. He explains key philosophical concepts of Gurbani like Ved Bani and Sach Dharam (the one truthful religon of spiritual wisdom), the difference between Guru (the One and Only who gifts enlightenment and is never incarnated) and Gur (a man who received the gift of Nam and can therefore explain the process of enlightenment) as well as the divine yet split nature of the soul (Man, Chit). He also outlines the difference between timeless spiritual insights versus man-made worldly understandings that need to be adjusted in the course of history. Among others, he highlights the difference between Hukam (Divine Will) and Karam (thinking, imagination), Rahit (being in tune with the Divine Will and nature) and Maryada (ephemeral dogmatic code of conducts), Dehi (eternal spiritual body/soul) and Badehi (ephemeral biological body), Darshan (spiritual awakening) and Milna (physical encounter), Rasna (consciousness) and Jeeb (tongue), Savarag (state of spiritual awakening/paradise) and Narak (state of spiritual ignorance/hell), and the evolutionary characteristics of a Sikh, Gursikh and Khalsa as well as of spiritual ignorant people (Murakh, Manmuk and Sakat).
ਗੁਰ ਹੀਣ ਮੁਕਤ ਨਹੀ ਹੋਤ ਦੱਤ ॥<br>
ਤੁਹਿ ਕਹੋ ਬਾਤ ਸੁਨਿ ਬਿਮਲ ਮੱਤ ॥<br>
(Dasam Granth, 1235)


===Works===
==Dasam Granth and Varaan==
He worked as a Secretary (Likhari) in the Budha Dal and used to manage ledgers and other paper work, being among the most formally educated in the Dal during that time.  
Dharam Singh Nihang Singh has also been putting forward comprehensive arguments to demonstrate that the Dasam Granth was written by Gur Gobind Singh himself. He has shown that words like “Chandi” (most enlightened stage of spiritual evolution) are metaphors and not to be understood literally, and why the Dasam Granth contains spiritual reinterpretations of ancient mythological stories. He has been emphasising that the Dasam Granth can only be understood by a Gursikh after having completely internalised the wisdom of Adi Granth, and that the Dasam Granth was written especially for bapitised Sikhs (Khalsa) who are supposed to be role-models, and whose responsibility it is to defend the wisdom of spirituality, and raise awareness among all seekers of truth.


In 1965, He participated in Pothi Mangal and Path Antar Masla conventions along with Buddha Dalrepresentations, and suggested that Ik oankar Satgur Prasaad (in Aad Granth) should appear before theRaag/Shabad heading of all Baanis. He also participated in many discussions on the issue of Paath Antar.  Debate among scholars around certain verses of Gurbani such as,
The Nihang Singh is among the first ones to raise awareness about the doubtful authenticity of the Varaan that were written in the name of Bhai Gurdas and deliberately coined as the so-called ‘key opener’ (Kunji) to understand Gurbani. He also explains in which ways other influential writings like Suraj Parkash are the work of authors associated with groups that have been opposed to Gurmat since the time of Gur Nanak (Mine, Masand, Ramraiye, Dhirmalye, Nirmale).
ਸੋ ਕੂਟਨੁ ਮੁਕਤਿ ਬਹੁ ਪਾਵੈ ॥੧॥
(Aadi Granth, 872)
motivated Dharam Singh to understand the difference between Kachi Baani and Pakki Baani . Led by the guidance of Gurbani verses such as,<br>
ਏਨਾ ਅਖਰਾ ਮਹਿ ਜੋ ਗੁਰਮੁਖਿ ਬੂਝੈ ਤਿਸੁ ਸਿਰਿ ਲੇਖੁ ਨ ਹੋਈ ॥੨॥<br>
(Aadi Granth, 432)<br>
ਬਿਦਿਆ ਸੋਧੈ ਤਤੁ ਲਹੈ ਰਾਮ ਨਾਮ ਲਿਵ ਲਾਇ ॥<br>
(Aadi Granth, 938)<br>
he concluded that Gurbani is self-contained and that it provides its own explanations by itself. That the exposition of Gurbani can only be conducted best taking the ‘formless being’ as focal point, and not like the way the subject has been treated in the previous teekas.


He used to have discourses with people of various religious affiliations during his stay in Garh Mukteshwar (Uttar Pradesh) from 1970-92. Prominent among those were Yogis, Bairagis, Kabirpanthis, Muslims, Pundits, etc.
==The students of the Academy==
==Sachkhoj Academy==
Today, the academy has students all over the world; men and women, senior citizens and youngsters; farmers from the villages as well as principles, teachers, bank managers, human rights advocates and senior scientists. Many of them were attached with SGPC/Akali, Sikh Missionary Colleges, Taksal, Akhand Kirtani Jatha, promoters of the Sikh code of conduct, so called Sant-Samaj (self-proclaimed Gurus), so called welfare (Kar-Seva) initiatives, Khalistanis (supporters of the separatist movement), 3HO, Osho, academic institutions or with a specific religious centres. But ultimately, the students realised that they did not get convincing answers to their spiritual questions. Instead of getting wisdom that is needed on the way to enlightenment, they ended up being immersed in intellectual, body or mind oriented practices, political and business driven Gurdwara and Dera (Ashram) quarrels, and even in separatist ideologies that misuse religion for political purposes. In some cases they were deluded and exploited, driven into depression or even threatened, or put in jail under false acquisitions after openly criticising the misbehaviour of the heads of the organisation they belonged to. Their spiritual dissatisfaction and search for wisdom ultimately brought them in contact with material published by the Sach Khoj Academy.
In 1992, he returned to Khanna and came in contact with Bhai Iqbal Singh of Missionary College, Mandi Gobindgarh. Their mutual discussions led Iqbal Singh to request Dharam Singh to start Gurmat classes. Sukhwinder Singh Nihang Singh (now associated with Dharam Singh) was also a student of Missionary College at that time.
In 1994, Sachkhoj Academy came into being and Gurmat classes were started at Khanna every morning from 5:30 AM - 8:30 AM. The number of students gradually rose to 30. Iqbal Singh Missionary requested Nihang Singh to write teeka of [[Japuji]] Sahib. Dharam Singh wrote a book titled [[Naad Ved Vichar]] for the same. Iqbal Singh presented theteeka to Missionary College and asked them to go through it, but the management at Missionary College preferred to subscribe to the more prevalent Bhai Sahib Singh’s teeka.


In 1998, [[Harbhajan Singh Yogi]] came to a conference at Jawaddi and had a thorough discussion with Dharam Singh on the topic of ‘Mind’. At the conference, the photo of human brain was displayed with the caption ‘Mind’. Dharam Singh asked him the difference between mind and brain, for which H. S. Yogi had no answer. Baba ji explained to them that mind is Jyot saroop (hence formless) and brain is Jadd vastu (physical entity).
By now, several hundred students follow the Gurmat discourses on YouTube or through online and phone discussions on a regular basis, and several thousand have subscribed to the YouTube Channel. Also some interpreters of Gurbani follow the YouTube Channel of the Academy, and even contact Dharam Singh Nihang Singh but hesitate to disclose it, and even claim their exegesis is the outcome of their own research.


These discussions motivated Dharam Singh to write a second advanced level book in 1999, which was a steek of [[Sidh Gosti]] highlighting the differences between Gurmat and Jog Matt.
Statistics of the Sach Khoj Academy YouTube Channel


==Articles for Gurmat Prakash==
Watch time: around 12,000,00 minutes
In 2001, he wrote about 24 articles on various topics of Gurmat for Gurmat Parkash, published by SGPC. In 2004, rebuttals were written against Kala Afghana’s scandalous articles on Dasam Granth and [[Amrit]].
Views: around 1,700,000
Subscribers: around 3000
Videos in playlists: around 16,000
Going global: Talks on how to overcome the challenges of humankind
In February 2015, Dharam Singh Nihang Singh was the first speaker of the dialogue series “Religion matters – Rethinking the challenges of tomorrow”. In this series organised by the German Federal Ministry for Economic Cooperation and Development (BMZ), distinguished individuals were invited to exchange their views on religion and sustainable development. It was the first time in Sikh history, that a Nihang Singh was asked to share the wisdom of Gurmat and the order of the Khalsa in relation to the global challenges humankind is facing.


Some person (anonymous) read these articles and contacted Dharam Singh, requesting him to record all Gurmat Gyan in the form of tapes/CD's. After his insistence,an Audio Cassette Recorder was purchased and Gurmat discussions were recorded during every SundayDiwan.
In 2016, Dharam Singh Nihang Singh served as the key author of the chapter on Gurmat in the book “Voices from Religions on Sustainable Development”, published by the Federal Ministry for Economic Cooperation and Development. The book is the outcome of UN consultations in Summer 2016 in New York on the issue of religion and sustainable development. The original English book has been translated into German and Chinese; Arabic and French translations are under planning.
In 2008, Sachkhoj Academy marked its entry on the internet for the first time through Youtube. All Gurmat discussion videos were uploaded online. In 2009, Japji Sahib, [[Asa Ki Vaar]], Baavan Akhree, Dasam Granth, and other kathas were completed.


Gurjeet Singh (now one of the student of the academy), first got in touch with Dharam Singh through another person name Upinder Singh Australia, and had discussion with him in 2010. Gurjeet Singh was very impressed particularly with the explanation of,
Inspired by talks with religious and political leaders from all over the world, Dharam Singh Nihang Singh is increasingly focusing on creating spiritual awareness beyond existing religious and national boundaries, and bringing together people from all backgrounds with the help of spiritual wisdom. All efforts of the Sach Khoj Academy are aimed at strenghtening unity, peace, human rights, justice and environmental protection – as outlined in the UN 2030 Agenda (SDGs) – while ensuring that no one is left behind.
ਘੜੀਆ ਸਭੇ ਗੋਪੀਆ ਪਹਰ ਕੰਨ੍ਹ੍ਹ ਗੋਪਾਲ ॥<br>
(Aadi Granth, 465)<br>
and had a 2 hour discussion with Dharam Singh.  


He volunteered to record all new discussions on phone from Australia, and those recordings are now part of the library of [[Sachkhoj Academy]]. Those are casual conversations unlike certain recordings done live at the Academy itself, and are therefore low in audio quality, but serve their purpose to clarify many fundamentals of Gurmat.
One spiritual warrior against hundreds of thousands
Dharam Singh Nihang Singh has proven in line with Gurmat that neither a single penny and formal institutional arrangement nor sweet speech is needed to share spiritual wisdom, raise awareness among humble and sincere seekers of truth (Ape Japai Avrah Nam Japavai), and heal mental diseases like depression. What is needed is self-realisation, courage, and one fearless spiritual warrior who lives up to the promise of Gur Gobind Singh: “One (spiritual warrior) will stand up against hundreds of thousands” (Sava Lakh Se Ek Larhaun).


==Literary Works==
===Books===
* Naad Ved Vichar - Punjabi
* Sunn Samadhi Banaam Sehaj Samadhi - Punjabi
* Human Rights in World Context - German Language
===Articles===
DSNS has written articles on different concepts of Gurmat, that have been published by Shiromani Gurdwara Parbandhak Committee and other publications like Missionary Sedhan, Sikh Virsa etc. Following are some of his works:
#Gyaan Da Mudda
#Gurbani Di Sedh Vich Turna Pavega
#Gurbani Di Sahee Viakhia
#Gurbani Nu Samhjan Layi Gurmukhi Drishti Di Lorh
#Gursikhi Kirdaar vich Curroption Layi Koi Jaghaan Nahin
#Je Ko Gurmukh Hoye
#Naam Japan Di Gurmat Vidhi Ki hai
#Piri Di Asal Talwaar - Gur Gyaan Khadag
#Nihang Singh Sikhi De Jhanda Birdaar Hann
#Tarak Vitarak(Hujjat) ate Vivek Budhi
#"Sikh pachaan" dee chintaa Sahi gurmati prchaar hi door karega
#Panth Khalsa Di Jathebandak Majbooti Layi Gurbani Di Sedh Ch Turna Pavega
#Bhaarti Dalitaan Nu Gurmati Naal Kinve Jodeya Jaave
#Gantantar banaam Guntantar
#Ki Gur Nanak Dev ji Naal 'Gur' di Jaghaan 'GURU' lag Sakda hai?
#Jappna te Simran Karna Naam Japan Di Gurmati Vidhi Ki Hai?
#Ki Gurgaddi Gurbani Guru Gyaan Nu Nahi Mili?
#Aastik Naastik Gurmati Dirshtikon
#Guru Dumm Da Sahi Hall, Gurubani di Sahi Viakhia
==References==
{{Reflist}}
[[Category:Nihang]]
[[Category:Nihang]]
[[Category:Sikh Scholars]]
[[Category:Sikh Scholars]]
[[Category:Writer]]
[[Category:Writer]]
[[Category:Author]]
[[Category:Author]]

Latest revision as of 04:56, 11 March 2018

Dharam Singh Nihang Singh
At BMZ Headquarters
Full Name : Dharam Singh Nihang Singh
Birth : 15 Feb. 1936, Manupur-Goslan, Khanna
Parents : Bhagwan Singh/Harnam Kaur
Works : Former Secretary of Buddha Dal,
Founder of Sach Khoj Academy,
Literary work
Websites: Sachkhoj Academy,
Dasam Granth

Dharam Singh Nihang Singh was born in Panjab in India in 1936 and comes from the Nihang tradition, which is committed to preserving spiritual wisdom. Nihang Singh is the founder of the Sach Khoj Academy (Academy for Discovering the Truth), which is dedicated to the pursuit of timeless truth based on spiritual wisdom (Gurmat). He conducts holistic, critical exegesis, and addresses in depth the nature of spirituality, religion and evolution, as well as existential issues, such as what is good development and how global challenges including terror, corruption, environmental destruction, and depression can be overcome.

Following the traditional way, Nihang Singh passes on the wisdom of Gurmat free of charge. He has broadcast thousands of hours of lectures on YouTube, and is the author of numerous publications.

In February 2015, Nihang Singh was the first speaker of the dialogue series “Religion matters – Rethinking the challenges of tomorrow”. In this series organised by the German Federal Ministry for Economic Cooperation and Development (BMZ), distinguished individuals were invited to exchange views on values, religion and sustainable development.

Life of Dharam Singh Nihang Singh and Evolution of the Sach Khoj Academy

Dharam Singh Nihang Singh was born on 15th February 1936 to Bhagwan Singh and Harnam Kaur in Manupur-Goslan district in the village Kukhon close to Khanna in Panjab, India. He was named Puran Singh. He matriculated from AS High School in Khanna in 1954, and did his Intermediate (10+2) in English medium in 1956 with Hindi as an additional language. His history classes up to tenth grade were in Urdu. Dharam Singh Nihang Singh was a topper in mathematics and science. During school time, he came in contact with Marxist and atheist ideas which he soon was going to abandon.

Since Dharam Singh Nihang Singh’s mother passed away when he was five years old, he was mostly raised by relatives who had a deep affection for the Nihang (spiritual warrior) tradition and Gurbani – spiritual wisdom revealed to 36 enlightened men that was preserved in extraordinarily beautiful poetry in the compositions Adi Granth and Dasam Granth. His father died in 1957. His older fraternal uncle (Taya) Nagahiya Singh was baptised in 1941 and named Gyan Singh Nihang. His first cousin Tara Singh Nihang was baptised in 1946. His younger fraternal uncle (Chacha) Amar Singh Nihang was baptised in 1947, and served as the head (Jathedar) of the oldest Nihang order Buddha Dal in Samrala. Dharam Singh Nihang Singh used to have regular discourses on Gurbani with his relatives, and gradually realised its vast spiritual wisdom.

The order of spiritual warriors Buddha Dal

In 1959, Ajaib Singh, an older neighbor, was about to give a test on Bhagat Kabir’s poetry as he wanted to become a Hindi teacher. Since Dharam Singh Nihang Singh was acquainted with Kabir’s spiritual legacy, he taught him several verses (Shalok) for about two weeks. While teaching, he himself gained new insights on Kabir’s spiritual journey. One day, when he was teaching, Jathedar Amar Singh Nihang passed by and heard the explanations of Dharam Singh Nihang Singh. He was so impressed that he informed the head of Bhuddha Dal Jathedar Chet Singh about the young man. On hearing about it, the Jathedar said that the young man seems to be destined to become a Nihang Singh of the Buddha Dal. After this incident (about which Dharam Singh Nihang Singh was only informed many years later) he was brought in contact with Buddha Dal. There he began reading Akal Ustat and Bachitar Natak from the Dasam Granth which contains the writings of Sarbansdani Gur Gobind Singh. Dharam Singh Nihang Singh was totally overwhelmed. He had tried to understand Jaap Sahib earlier but had not been able to grasp its deeper meaning. The same challenges he faced when dwelling upon Chandi Di Var and Chandi Charitar. Eventually, he started focusing on Kabir’s Gurbani, which enabled him gradually to put together nods in Adi Granth and Dasam Granth he could not connect earlier.

In 1960, Dharam Singh Nihang Singh began to participate in religious gatherings of the Buddha Dal regularly. He soon stood out among the Nihang due to his fearlessness, extraordinary sharp intellect, and captivating qualities as an interpreter of Gurbani and Sikh history. Yet, the young man restrained from becoming a Khalsa (pure one), and did not undergo baptism (Khande Di Pahul) because he had too much of respect for it, and felt he was spiritually not ready. Dharam Singh Nihang Singh also could not imagine himself wearing a Dumala (traditional turban of the Nihang). He was the only one in Buddha Dal who was not wearing the Bana (traditional wardrobe of a Nihang as ordained by Dasam Patshah Gur Gobind Singh, but trousers.

The gift of baptism

In 1962, Dharam Singh Nihang Singh attended the Hola Mohala celebrations at Anandpur Sahib. He was attentively listening to the recitations of Dasam Granth. When hearing the following key verses (Mukhvak/Hukamnama), Dharam Singh Nihang Singh put his name on the list for those willing to undergo baptism the same day:

ਅਕਾਸ਼ ਬਾਣੀ ਬਾਚਿ ਦੱਤ ਪ੍ਰਤਿ ॥ ਗੁਰ ਹੀਣ ਮੁਕਤ ਨਹੀ ਹੋਤ ਦੱਤ ॥ ਤੁਹਿ ਕਹੋ ਬਾਤ ਸੁਨਿ ਬਿਮਲ ਮੱਤ ॥ Dasam Granth, 1235

Dharam Singh Nihang Singh was ready to become a spiritual Nihang warrior because he had realised that without complete dedication and surrender to spiritual wisdom, he could not attain the gift of Nam, enlightenment. He paid 11 Rupees from his pocket as a fee for baptism. When the other Nihang came to know that he decided to undergo baptism, all in the Buddha Dal were relieved that the very person who was administering the list for baptism but restrained from taking Khande Di Pahul, finally decided to “take the flight” in Nihang terminology (Jahaj Charhna, Nanak Nam Jahaj Hai). He was named Dharam Singh Nihang Singh after baptism.

Being the most educated in the Buddha Dal during that time, he was appointed as Secretary (Likhari) and managed ledgers and other paper work. Due to his position, he was able to speak with many prominent leaders and politicians, including Giani Zail Singh.

Overcoming intellectualism and setting the record straight

In 1965, Dharam Singh Nihang Singh participated in correction conventions (Pothi Mangal, Path Antar Masla) of Gurbani along with other members of Buddha Dal, and came forward with several suggestions, for instance that the commencing symbol ੴ “Ik Oankar” followed by “Satgur Prasad” should principally appear before the mentioning of the Raag/Shabad in all verses in the printed versions of Adi Granth. He was the first Sikh to highlight that the correct pronunciation is “Svai Bhang” and not “Saibhang” as it means that we have been separated from our true self, our original spiritual source (Mool, Sach Khand), and incarnated to the material world in order to return as completely enlightened beings (Sabat Surat, Puran Brahm) with the grace of the One’s wisdom (Gurprasad).

Since this time, Dharam Singh Nihang Singh has been inspired by the following verses:

ਏਨਾ ਅਖਰਾ ਮਹਿ ਜੋ ਗੁਰਮੁਖਿ ਬੂਝੈ ਤਿਸੁ ਸਿਰਿ ਲੇਖੁ ਨ ਹੋਈ ॥੨॥ Adi Granth, M. 1, 432

ਬਾਣੀ ਬਿਰਲਉ ਬੀਚਾਰਸੀ ਜੇ ਕੋ ਗੁਰਮੁਖਿ ਹੋਇ ॥ Adi Granth, M. 1, 935

The first verse highlights that only a Gurmuk, a spiritual person who surrenders to the wisdom of the One, and continuously discovers the spiritual truth behind the letters of the preserved spiritual wisdom can reach the state of being in complete tune with the Divine Will and transcend virtues and sins. The second verse emphasises that those few who become a Gurmukh, are able to listen and surrender to the divine inner voice of the soul (Bani).

Guided by a third verse which inspires to overcome erroneous teachings and follow spiritual wisdom that leads to enlightenment – ਬਿਦਿਆ ਸੋਧੈ ਤਤੁ ਲਹੈ ਰਾਮ ਨਾਮ ਲਿਵ ਲਾਇ ॥ (Adi Granth, M. 1, 938) – the young Nihang was keen to understand the difference between fake (Kachi Bani) and truthful (Paki Bani) spirituality. During his decades-long research (Khoj), he realised that Gurbani transcendence all man-made religious boundaries, is self-contained and a metaphorical explanation of the mystery of Oneness and our connection to it. Dharam Singh Nihang Singh began outlining why Gurbani cannot be understood on the basis of worldly dictionaries (like Mahan Kosh) or academic books, and why it is a matter of discovery by an enlightened being (Buje Bujenhar Bibeki). He became aware that all existing interpretations (Tike) and translations of the Adi Granth and Dasam Granth were not the outcome of enlightened Gurmukh of the order of the Khalsa but unanimously written by (Singh Sabha) scholars/intellectuals (Vidvan) and self-proclaimed Sant influenced by Nirmala traditions or by Sikh missionaries. Dharam Singh Nihang Singh understood that they all erroneously or consciously mainly followed a literal, dogmatic, ritualistic, monotheistic and/or materially oriented understanding of the spiritual matter (Nirakar) of Gurbani.

Inter-religious dialogue

After the demise of Jathedar Chet Singh in 1968, Dharam Singh Nihang Singh did not find a conducive environment anymore in the Buddha Dhal. He left the order and moved to Uttar Pradesh. There he started having discourses with people of various religious traditions in Garh Mukteshwar. Among them were Yogis, Bairagis, Kabirpanthis, Muslims, Radhaswamis, and Hindu Pundits. These encounters gave him the opportunity to deeply engage with major religious traditions and Dharam Granth (religious scriptures), including the Vedas.

Return to Panjab and the start of classes on spiritual and historic matters In 1992, Dharam Singh Nihang Singh returned to Panjab and came in contact with Iqbal Singh of Sikh Missionary College. Their religious discussions led Iqbal Singh to request Dharam Singh Nihang Singh to start Gurmat classes. In 1994 the Nihang Singh began offering regular Gurmat classes in Khanna free of cost. The early morning discourses from 5:30-8:30 were soon known as the Sach Khoj Academy. The number of students gradually rose to 30. Being impressed by the uniqueness and comprehensiveness of Dharam Singh Nihang Singh’s spiritual discourses (Brahm Vichar), Iqbal Singh asked him to write an explanation of Jap Ji Sahib for Parcharak (Interpreters of Gurbani). Dharam Singh Nihang Singh followed the request and published the book “Naad Ved Bhichar” (Japu Viaakhiaa) in 1996. On the occasion of the 300th anniversary of the Khalsa, the second book “Sahj Samadhi vers. Sunn Samadhi” (Sidh Ghost Viaakhiaa) was published in 1999.

Although the books demonstrated the huge inadequacies and errors of all the existing interpretations and translations, including Sahib Singhs influential Darpan (more or less a copy of the Faridkot Tika), which is the base for all Sikh Missionary Colleges, other major publications on Sikhi and widely used translations (such as SikhiToTheMax and Gurbani apps), the Sikh Missionary College in Ludhiana and Anandpur Sahib rejected to correct its syllabus (until today). The missionaries explained that they could not sell the existing publications anymore would they publicly admit the inappropriateness of their curriculum. They would not only need to reprint all of their materials but also lose their face. Similar experiences were made with other influential Sikh organisations and interpreters.

Henceforth, Dharam Singh Nihang Singh began explaining in detail in which ways the misinterpretation of Gurbani is the root cause for leading Sikhs not only into confusion but creating severe alienation from Gurmat, divisions and even hatred. He started arguing that the present crisis among Sikhs can only be solved if Gurmat oriented reforms are undertaken in the religious centers (Gurdwara); this would include overcoming the lacking financial transparency, wrong explanations of Gurbani, business-minded ritual practices (as outlined in the so-called Sikh code of conduct), the focus on legends (Janam Sakhian), and the politisation of religion.

Unmasking erroneous and harmful religious understandings

Dharam Singh Nihang Singh attended several conferences and seminars in the following years. In 1998, Harbhajan Singh Yogi, the founder of 3HO, came to a conference at Jawaddi as a key note speaker, and argued that the mind is equivalent to the brain. Dharam Singh Nihang Singh questioned Harbhajan Singh’s talk and showed that his assumption about the brain and mind was wrong and in contradiction to Gurbani. The conference participants saw an angry Harbhajan Singh whose teachings were proven wrong in all aspects. On another occasion, were intellectuals like Gurdarshan Singh Dhillon were present, Dharam Singh Nihang Singh questioned the motto of the conference “Raj Bina Nahi Dharam Chale Hain” (Without the power of governing, religion cannot flourish). He explained that the original verse used to be “Dharam Bina Nahi Raj Chale Hain” (Without the wisdom of religion, good governance is impossible), but that it has been distorted since the time of Banda Bahadur and those fractions (Dharhe) who started misusing religion to strive for worldly power although Gurbani clearly rejects this:

ਜਿਸ ਕੈ ਅੰਤਰਿ ਰਾਜ ਅਭਿਮਾਨੁ ॥ ਸੋ ਨਰਕਪਾਤੀ ਹੋਵਤ ਸੁਆਨੁ ॥ Adi Granth, M. 5, 278

“Those who (claim to be religious but) strive for worldly power, live in the state of spiritual ignorance and will be reincarnated in a lower life form.”

In 2001, Dharam Singh Nihang Singh wrote several principle articles in Gurmat Parkash, published by Dharam Parchar Committee, in order to raise awareness about the unique philosophical background of Gurbani and common religious misunderstandings, and to provide convincing answers to the writings of Gurbaksh Singh Kala Afghana and malpreachings of Darshan Singh Ragi and other Sikh Missionaries who made derogatory remarks of Dasam Granth (“Kanjar Granth”) and the batism ceremony, and tried to undermine their authenticity. Some devout Sikhs read the articles and came to know about the Gurmat classes of Sach Khoj Academy. They requested Dharam Singh Nihang Singh’s students to record them to ensure that they are preserved for the future and that Sikhs from other places could also benefit from them.

The Academy goes online: Highlighting the Uniqueness of Gurbani

On 16. February 2009, the Sach Khoj Academy marked its entry on the internet for the first time on YouTube. By now, several thousand hours of Gurmat discourses (Vichar) by Dharam Singh Nihang Singh on the basis of Adi Granth and Dasam Granth and oral history (Sine Vasine) have been uploaded by his students.

In his discourses, Dharam Singh Nihang Singh systemically shows where and why people who regard themselves as Sikhs have deviated from the path of righteousness (Dharam), and follow man-made beliefs and teachings (Avideya), business oriented ritualistic practices (Karam Kand) and a rigid code of conduct (Sikh Rahit Maryada) that is based on compromises after ideological disputes of opposing religious and political denominations, and not on Gurbani and the fundamentals of the Khalsa as outlined by Gur Gobind Singh in 1699.

Dharam Singh Nihang Singh talks in detail about the uniqueness of Gurbani. He explains key philosophical concepts of Gurbani like Ved Bani and Sach Dharam (the one truthful religon of spiritual wisdom), the difference between Guru (the One and Only who gifts enlightenment and is never incarnated) and Gur (a man who received the gift of Nam and can therefore explain the process of enlightenment) as well as the divine yet split nature of the soul (Man, Chit). He also outlines the difference between timeless spiritual insights versus man-made worldly understandings that need to be adjusted in the course of history. Among others, he highlights the difference between Hukam (Divine Will) and Karam (thinking, imagination), Rahit (being in tune with the Divine Will and nature) and Maryada (ephemeral dogmatic code of conducts), Dehi (eternal spiritual body/soul) and Badehi (ephemeral biological body), Darshan (spiritual awakening) and Milna (physical encounter), Rasna (consciousness) and Jeeb (tongue), Savarag (state of spiritual awakening/paradise) and Narak (state of spiritual ignorance/hell), and the evolutionary characteristics of a Sikh, Gursikh and Khalsa as well as of spiritual ignorant people (Murakh, Manmuk and Sakat).

Dasam Granth and Varaan

Dharam Singh Nihang Singh has also been putting forward comprehensive arguments to demonstrate that the Dasam Granth was written by Gur Gobind Singh himself. He has shown that words like “Chandi” (most enlightened stage of spiritual evolution) are metaphors and not to be understood literally, and why the Dasam Granth contains spiritual reinterpretations of ancient mythological stories. He has been emphasising that the Dasam Granth can only be understood by a Gursikh after having completely internalised the wisdom of Adi Granth, and that the Dasam Granth was written especially for bapitised Sikhs (Khalsa) who are supposed to be role-models, and whose responsibility it is to defend the wisdom of spirituality, and raise awareness among all seekers of truth.

The Nihang Singh is among the first ones to raise awareness about the doubtful authenticity of the Varaan that were written in the name of Bhai Gurdas and deliberately coined as the so-called ‘key opener’ (Kunji) to understand Gurbani. He also explains in which ways other influential writings like Suraj Parkash are the work of authors associated with groups that have been opposed to Gurmat since the time of Gur Nanak (Mine, Masand, Ramraiye, Dhirmalye, Nirmale).

The students of the Academy

Today, the academy has students all over the world; men and women, senior citizens and youngsters; farmers from the villages as well as principles, teachers, bank managers, human rights advocates and senior scientists. Many of them were attached with SGPC/Akali, Sikh Missionary Colleges, Taksal, Akhand Kirtani Jatha, promoters of the Sikh code of conduct, so called Sant-Samaj (self-proclaimed Gurus), so called welfare (Kar-Seva) initiatives, Khalistanis (supporters of the separatist movement), 3HO, Osho, academic institutions or with a specific religious centres. But ultimately, the students realised that they did not get convincing answers to their spiritual questions. Instead of getting wisdom that is needed on the way to enlightenment, they ended up being immersed in intellectual, body or mind oriented practices, political and business driven Gurdwara and Dera (Ashram) quarrels, and even in separatist ideologies that misuse religion for political purposes. In some cases they were deluded and exploited, driven into depression or even threatened, or put in jail under false acquisitions after openly criticising the misbehaviour of the heads of the organisation they belonged to. Their spiritual dissatisfaction and search for wisdom ultimately brought them in contact with material published by the Sach Khoj Academy.

By now, several hundred students follow the Gurmat discourses on YouTube or through online and phone discussions on a regular basis, and several thousand have subscribed to the YouTube Channel. Also some interpreters of Gurbani follow the YouTube Channel of the Academy, and even contact Dharam Singh Nihang Singh but hesitate to disclose it, and even claim their exegesis is the outcome of their own research.

Statistics of the Sach Khoj Academy YouTube Channel

Watch time: around 12,000,00 minutes Views: around 1,700,000 Subscribers: around 3000 Videos in playlists: around 16,000 Going global: Talks on how to overcome the challenges of humankind In February 2015, Dharam Singh Nihang Singh was the first speaker of the dialogue series “Religion matters – Rethinking the challenges of tomorrow”. In this series organised by the German Federal Ministry for Economic Cooperation and Development (BMZ), distinguished individuals were invited to exchange their views on religion and sustainable development. It was the first time in Sikh history, that a Nihang Singh was asked to share the wisdom of Gurmat and the order of the Khalsa in relation to the global challenges humankind is facing.

In 2016, Dharam Singh Nihang Singh served as the key author of the chapter on Gurmat in the book “Voices from Religions on Sustainable Development”, published by the Federal Ministry for Economic Cooperation and Development. The book is the outcome of UN consultations in Summer 2016 in New York on the issue of religion and sustainable development. The original English book has been translated into German and Chinese; Arabic and French translations are under planning.

Inspired by talks with religious and political leaders from all over the world, Dharam Singh Nihang Singh is increasingly focusing on creating spiritual awareness beyond existing religious and national boundaries, and bringing together people from all backgrounds with the help of spiritual wisdom. All efforts of the Sach Khoj Academy are aimed at strenghtening unity, peace, human rights, justice and environmental protection – as outlined in the UN 2030 Agenda (SDGs) – while ensuring that no one is left behind.

One spiritual warrior against hundreds of thousands Dharam Singh Nihang Singh has proven in line with Gurmat that neither a single penny and formal institutional arrangement nor sweet speech is needed to share spiritual wisdom, raise awareness among humble and sincere seekers of truth (Ape Japai Avrah Nam Japavai), and heal mental diseases like depression. What is needed is self-realisation, courage, and one fearless spiritual warrior who lives up to the promise of Gur Gobind Singh: “One (spiritual warrior) will stand up against hundreds of thousands” (Sava Lakh Se Ek Larhaun).