Namdharis/Kookas: Difference between revisions

This article may contain Sects or Cults, Fake Babas, Deras, Fake Nihangs, Sanatan Dharmis, Pseudo Akalis & Mahants, Pseudo Intellectuals & Historians, Leftists and agnostic which are not considered a part of Sikhism. The article is just for information purposes. Please do not amended this article. If you have any comments, please discuss them here

Namdharis/Kookeh

Time of origin: early 1800s

This famous Sikh movement was started by Baba Balak Singh (1799-1862) in the early 1800s. In accordance with Sanatan Sikh Shastar Vidiya Gurdev Akali Nihang Baba Mohinder Singh’s view, Baba Balak was initiated into the Sikh faith by a ‘Sehajdhari’ Udasi Sikh named Bhagat Jwahar Mal of Rawalpindi. Dr Gopal Singh in his ‘History of the Sikhs’ also mentions Balak Singh as being a follower of Jwahar Mal.

Nihang Niddar Singh recently verified Balak Singh’s Udasis connection with a Namdhari Sikh named Kuldeep Singh, the present secretary of Namdhari Gurdwara in Birmingham. Kuldeep Singh stated that he heard the same fact from elderly Namdharis. A British text written early last century also claims Balak Singh was an Udasi:

‘Kuka, a fanatical sect of Sikhs. To the peaceful order of the Udhasis belonged one Balak Singh, an Arora by caste of ‘Hazro’ in Attock, who about 1846 inaugurated among the Sikhs a movement which, was directed against, the participation of Brahmins in weddings and, generally, against their influence over the community. He formed adherents in the Sikh garrison of the fort, and they became known as Sagrasi or Habiasi. On Balak Singhs death in 1863 his nephew Kahn Singh succeeded him, retaining in the locality a certain number of followers, whose doctrines are never divulged. Balak Singhs teaching was, however, taken up by Ram Singh, a carpenter of Bhaini Ala in Ludihana---.’

‘A Glossary Of The Tribes And Castes Of The Punjab And North-West Frontier Province, Vol. II, by Horace A. Rose, 1911, Pa. 560

This adopting of non-Khalsa Udasis, Sevapanthi or Nirmala spiritual guides termed as ‘Guru’ (said in context of teacher) by Khalsa

Sikhs such as Balak Singh in the Sanatan Sikh world was and still is quite common.

Balak Singh gave arise to two offshoots of within Sikhism. The first was through his nephew, Kahn Singh, which emphasized meditation through particular form of ‘Sagrasi’ meaning ‘Sas Grasi’ (breathing) ‘Habias’ (‘Abias’ meaning ‘training’). This school of thought is almost extinct today. The followers of Kahn Singh are known as ‘Neeldhari’ because they wear deep blue ‘Patka’ (small bandana-like head covering).

The Neeldharis only acknowledge the spiritual authority of Baba Balak Singh, and do not give any credence to Baba Ram Singh (1816-1885) who would later give arise to the main offshoot of Baba Balak Singh’s thought.

Ram Singh was another disciple of Balak Singh and it was he who kept Balak Singh’s teachings alive. Extra dynamism was given to Ram Singh’s cause when his followers began to claim that Ram Singh was in fact the actual incarnation of Akali Nihang Guru Gobind Singh.

Namdharis today substantiate the fact that their Guru, Ram Singh, is incarnation of Akali Nihang Guru Gobind Singh through three main written sources - 'Sau Sakhis', 'Siri Gurind Nama', and 'Naveen Panth Prakash'.

1. Sau Sakhis

These are mainly a collection of anecdotes taken from the lives of Sikh Gurus in particular Akali Nihang Guru Gobind Singh. Amongst these stories are dispersed a number of tales depicting future events such as establishment of Khalsa Raj.

These ‘prediction’ Sau Sakhis first appeared during the years of life and death struggle of the Akali Nihang Singh Khalsa in the 18th century. According to the martial tradition held within the Akali Nihang Baba Darbara Singh Akhara, these predictions were only a means of propaganda to keep the Akali Nihang Singh Khalsa morale alive in these desperate times when the Khalsa was facing extinction while facing a constant state of war. In time as Khalsa Raj lost out to the British, new prediction Sakhis surfaced forecasting the end of British Raj and establishment of Maharaj Duleep Singh’s Raj.

In same manner the Akali Nihangs and Nirmala Khalsa created new Sakhis in order to prop their anti-British Raj cause. The Namdharis also created their own tales to boost their cause and no doubt there surfaced a new series of prediction Sakhis. It has to be appreciated the British also propagated their own ‘Sau Sakhi’ predictions to counter Nihang and Namdhari anti-British propaganda. If all the predictions in Sau Sakhis are to be accepted literally (as some Namdharis suggest), then logic would imply that all predictions in the Sau Sakhis should have now come to pass. However, this is not the case. The significance of Sau Sakhi predictions can only be appreciated as a tool for propaganda, serving a particular purpose at a particular juncture in Sikh history - and not as literal truth. Therefore, one can conclude that the Sau Sakhis which speak of Ram Singh as an incarnation of Akali Nihang Guru Gobind Singh, have no credibility.

Ironically, the Sau Sakhis also contain tales that praise ‘Neela Baana’ (blue Nihang uniform) and recommend the consuming of meat by Sikhs, yet these are rejected by present-day Namdhari Sikhs. Even the Namdharis must concede that the credibility of the Sau Sakhis is not irrefutable as they claim.

2. Siri Gurind Nama

This is an obscure text, found only amongst Namdharis themselves and is attributed to Akali Nihang Guru Gobind Singh. It claims to be a text of future predictions from Chapter 12 of an ancient Hindu text named the ‘Bhogal Puran’. This ‘Bhogal Puran’ appears to be those predictions that Viyas and Sukhdev related to the demigods during ‘Sat Yuga’ (Indian mythological term for the Golden Age).

Then, Sukhdev related these predictions to Prishat Raja. In the initial pages of the Gurind Nama it is stated that these same predictions, with regards to the coming of 12th Avatar in ‘Kal Yuga’ (the Age of Technology), were related to the Sikhs by Akali Nihang Guru Gobind Singh. The 12th Avtar in this case refers to Ram Singh.

It has to be noted that this text is not heard of amongst the Sanatan Sikhs including the masters of Sanskrit, the Nirmalas, nor the well-traveled Udhasis. Judging by the style of writing, the 'Gurind Nama' can be dated to the late 19th century, and appears to be concocted by Namdharis themselves.

3. Naveen Panth Prakash

This is an historical text written by the Nirmala scholar Giani Gian Singh in 1889, approximately 32 years after the establishment of Namdhari movement. Giani Ji basically built upon the original 'Pracheen Panth Prakash' by Nihang Rattan Singh Bhangu. Namdharis are very fond of quoting Giani Gian Singh’s 28 verses which refer to them in great detail. Indeed, some Namdharis such as Dr Harbhajan Singh even claim with pride that although Giani Ji writes of the glory of Nirmalas and Nihangs, it is the Namdharis he really praises. No doubt this has been said to increase the popularity of his own works amongst the Namdhari contingent.

What Dr Harbhajan Singh and other Namdharis of similar thought state is not true at all. Giani Gian Singh, being a Nirmala himself praises the Nirmala most, and in general gives other Sikh denominations a fair say. This author bias is to be expected. For instance, in one of the concluding lines with which Giani Gian ends his 28 verses on Namdharis, he concedes that the three forms of Guru Khalsa are thus:

‘Nirmala, Nihang and Kookeh three are great in virtues I have spoken of their distinctions they are known as Singhs.’ ‘Naveen Panth Parkash’, by Giani Gian Singh Nirmala, edited by Giani Kirpal Singh The line in Giani Gian Singh’s work, which the Namdharis like to emphasize, is the line that speaks of Baba Ram Singh as incarnation of Akali Nihang Guru Gobind Singh:

‘The spiritual message that Balak Singh delivered was if immense benefit to men and women. It helped them swim across the vast Sea of Existence, and, the Creator himself had revealed His word and charged him to spread it for the purification of human life. Nevertheless, the Tenth Master appeared in person and informed him: “Ram Singh is my incarnation partaking of an element of mine. I have, therefore, entrusted him, and none else, with my authority.” The masters message was clear and firm.’ ‘Namdhari Sikhs A Brief Account’, as narrated by Giani Gian Singh, English Version: Dr Harbhajan Singh, Pa. 43

The account given, which Giani Gian Singh reiterated, is clearly from the Namdhari source itself. We know from the 28 verses that Giani Gian Singh visited the Namdharis himself so as to ascertain whether the accusations being made against them by some Sanatan Sikhs were true or not. At the time, some Sanatan Sikhs and Sanatan Sikh temple priests had accused Namdharis of reading ‘Kalam’ (Muslim incantations) during their religious services. These accusations turned out to be false.

It has to be noted that in the account given by Giani Gian Singh, like other historical texts such as the Sau Sakhis, there is no mention of Baba Ajpal Singh. It has to be appreciated that Namdhari Sikhs and another faction of Radhasoamis at present contend that Akali Nihang Guru Gobind Singh did not die at Nander in 1704, as believed by all other Sikhs. The Namdharis claim that the Guru went into hiding as Baba Ajpal Singh who later helped the Sikhs during the Missal period. In time, Akali Nihang Guru Gobind Singh (as Ajpal Singh) passed on the Guruship to Udasi Baba Balak Singh, who in turn initiated Baba Ram Singh as Guru

Within the Budha Dal annals of oral tradition, Baba Ajpal Singh is spoken of as being a regular Akali Nihang ‘Nigarchi’ (drummer) within the Guru’s Akali army. To collaborate this, the present-day custodians of Baba Ajpal Singh’s shrine at the village of Nabha also speak of him as a 'Nigarchi' in the Khalsa army.

In addition, Baba Ajpal Singh lived in Nabha and passed away in 1812, while Baba Balak Singh lived far away in the village of Shohi, district of Attock. If one does some basic calculations, then on Akali Nihang Baba Ajpal Singh’s death, Baba Balak Singh would have been only 13 years of age. The idea that Baba Ajpal ever met Baba Balak, let alone bestow Guruship upon him is very unlikely. However, even if we do accept that Baba Ajpal Singh was indeed Akali Nihang Guru Gobind Singh Ji, then on his death this would have made him 146 years of age.

Even according Yogic system of ‘Pranayam’, and rejuvenation methods within ‘Ayurveda’, this would be virtually impossible.

Akali Nihang tradition also states that Ram Singh was a former Nihang before he became a ‘Namdhari’. This same belief was also held by the eminent Sikh historian, Dr. Ganda Singh, whom Namdharis like to hate.

Akali Nihang oral tradition speaks of Baba Ram Singh as a great holy Sikh man, but not a ‘Sat Guru' as seen by is Namdhari followers. Mainstream Sikh academics such as Dr. Gopal Singh, the late Piara Singh Padam etc. point out that within Ram Singh’s letters from jail, he acknowledges Adi Guru Durbar as the true Guru for the Sikhs, and refutes any claims that he is Guru.

Irrespective of all reliable historical evidence, the Namdharis still believe the contrary that their Gurus are the true direct successors to the ten Sikh Gurus, and not the Adi Guru Durbar. They further contend that before the Singh Sabhia movement in 1880s there is no reference in history to Adi Guru Durbar as Guru. This not true. One of the oldest texts to clearly state that Akali Nihang Guru Gobind Singh gave his 'Gurgadi' (seat of Guruship) to Adi Guru Durbar (also known as Siri Guru Granth), is of Patt Vaihi, the bard of Akali Nihang Guru Gobind Singh.

In his edited version of Bansavalinama’s introduction on Pa. 24, Piara Singh Padam quotes Patt Vaihi thus:

‘Guru Gobind Singh the tenth master, son of Guru Tegh Bahadur, residing at Nanded near edge of river Godavri, in the southern country in 1765 [1708 AD] in ‘Kartack’ (October-November) on Wednesday a command was given to Bhai Daya Singh: “Bring Siri Granth Sahib. ” Taking the command, Daya Singh brought Siri Granth Sahib. Guru Ji placing five ‘Paisa’ (coins) and one coconut in front bowed to it. To all the Sikh congregation, he said: “My command is, in my place the Guru consider Siri Guru Granth Sahib. That Sikh who accepts this, his devotion will be successful, the Guru will take his arm, consider this the Truth.’ ‘Patt Vahi Talond, Pargan Jind In, ‘Bansavalinama Dasa Patshia Ka’, written in 1769, almost a century before the Singh Sabhias, it is clearly stated that not only is the 'Guru Granth' to be considered as Guru, but it also states that which Granth is Guru. Some more arrogant Namdharis ridiculously retort “which Granth for Granth just means book” when presented with factual evidence that the Granth is Guru. Bhai Kesar Singh explains clearly which Granth is Guru:

‘Listen oh brother Sikhs consider such Baba Nanak as the truth. Recognize the ten ‘Mahal’ (Sikh Gurus) as Guru Nanak. Today our actual Guru is Guru Granth Sahib…. . … Other than Granth recognize no other [as Guru]…. . …. Sambat 1688 [1631]. Then was born Adi Granth. In the house of Guru Arjan Dev was born Granth Sahib. The midwife was Bhai Gurdas, the writer and child’s playmate’ ‘Bansavalinama’, edited by Piara Singh Padam, Pa. 244-245

Once again, even Akali Nihang oral tradition, which traces its origins to the times of the Sikh Gurus, also clearly states Adi Guru Durbar is highest Guru of Sikhs after Akali Nihang Guru Gobind Singh.

(Please note, Dasam Guru Durbar and Sarbloh Guru Durbar were given status as 'Guru' by the Akali Nihang Singh Khalsa out of respect for Akali Nihang Guru Gobind Singh Ji for they are his works). The Namdhari contention that there is no reference to Guru Granth being Guru prior to Singh Sabhias is absolutely false.

Turning to historical facts, Baba Ram Singh was a soldier in Nau Nihal Singh’s army from 1837-1845. Nau Nihal was Maharaja Ranjit Singh’s grandson. Baba Ram Singh was well known for his piety within the Sikh regiments.

On the eve of the first Sikh battle at Mudki, Ram Singh deserted the Sikh army, disillusioned with a small group of Sikhs. Mrs Beant Kaur Namdhari wrote:

‘The first battle was fought between the Sikhs and army of the East India Company at Mudaki on 18th of December, 1845. Before departure, the Sikhs of the regiment requested Sri Satgur Ram Singh Ji to pray for their victory in the battle. Satgur Ram Singh Ji stood for some time facing the sun and then declared, “They cannot be victorious how hard efforts they may put in as they had forgotten the teachings of the Guru”. Saying this, he threw his gun into the river Sutlej at Harike and left the army for good. On being asked by the Sardars, Satgur Ram Singh Ji replied, “I am throwing my gun today, you will throw it tomorrow. You are bound to be defeated due to the treachery of your own Sardars.’ ‘The Namdhari Sikhs’, Mrs Beant Kaur Namdhari, Pa. 20

Baba Ram Singh returned to home in the village of Bhaini and engrossed himself in deep meditation on Va-eh Guru. After the battle of Mudki, his friend (and first disciple according to Namdharis), an Akali Nihang named Baba Kanh Singh came and served Ram Singh at Bhaini.

On 12th April 1857, Baba Ram Singh, who now was known as ‘Sat Guru’ by his followers, reenacted the Khalsa initiation ceremony which Akali Nihang Guru Gobind Singh had performed at Anandpur in 1699. In Ram Singh’s mind, the Khalsa of Akali Nihang Guru Gobind Singh had become morally corrupt and had degenerated. As he saw it, by creating new ‘Panj Piyarey’ (5 Beloved Ones), he would be able to ‘restore’ the Khalsa back to the way it once was. The Namdhari Panj Piyarey were:

a) Akali Nihang Kahn Singh (the first to be initiated) b) Labh Singh c) Atma Singh d) Naina Singh e) Sudh Singh

The Panj Piyarey were named ‘Sant Khalsa’ (saintly/holy Khalsa) or ‘Namdhari’, meaning ‘the ones who adopt Naam (the name of the Almighty)’. It is to be noted the Sant Khalsa designation was originally of the Akali Nihangs who were opposing the British since establishment of British Raj.

As proof, one must read, ‘Raj Nama’, a ancient Sikh prophecy attributed to Akali Guru Nanak prophecising Khalsa Raj. ‘Raj Nama’ is very popular text read even today amongst Akali Nihangs. Many Nihangs commit it to memory as this text speaks of the blue dressed ‘Sant Khalsa’. Ironically, blue is a color of dress which the Namdharis abjure.

Apart from being referred to as ‘Sant Khalsa’, the Namdharis in time also came to be known as ‘Kookeh’ (or ‘Kuka’ for a single individual), for as they did ‘Naam Simran’ (recitation of Mantra) by twirling their heads in ecstasy and produced ‘Kookaa’ (high shrieks).

History also speaks of Ram Singh, considering the Khalsa traditions being corrupt sent one of his followers, Rai Singh, to Sach Khand Hazoor Sahib to bring back the true Khalsa traditions once he had created the Namdhari Panj Piyarey.

‘The Sikhs in Punjab had miserably deviated from the principles of Sikhism framed by Satgur Gobind Singh Ji. The original tenets were being twisted by the Sikhs to suite to their requirements. The Gurdwaras were also under the control of the selfish priests who were bothered about their own bread and butter rather than propagating Sikh religion. Thus, Satgur Ram Singh Ji decided to send his disciple Bhai Rai Singh to Hazoor Sahib in Nanded to note down the religious customs and daily routine being followed there. Bhai Rai Singh remained there for three and a half months and brought back the Marayada, which was then promulgated by Ram Singh Ji amongst the Namdhari Sikhs.’ ‘The Namdhari Sikhs’, by Mrs. Beant Kaur Namdhari, Pa. 21