Nihang

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Anyone who lives free from fear is called a ‘Nihang’. In Raag Aasa Guru Arjan dev Ji has described ‘Nihang’ in this very manner:

  'nirbhau hoeiou bheiaa nihangaa'
  "Being fearless, he becomes a ‘Nihang’ (bold and daring person)." (Ang 392, SGGS)


Describing the Nihang the old Panth Prakaash states:

  ‘nihang kahaavai so purakh, dukh sukh manne na ang.’ (praapanpraa)
  “A person who has forsaken the fear of death and is always ready to embrace martyrdom is called a Nihang.”


Nihang Singhs are unattached to worldly materials. They wear blue clothes and tie a turban that is a foot thigh with a “dumala” on top of it. They always keep several weapons like chakar, khanda etc. on them.


The Nihangs are like the “Boy Scouts” of Sikh Panth, which was established by Guru Gobind Singh Ji. The Nihangs are the Vanguards of the Sikh nation, whose vocation in life is to be a warrior and protect the Gurdwaras and be on the forefront of battles. Though there is no concrete account of how the Nihangs came about, it is told by many Singhs that one day the three Sahibzaadey (princes of Guru Gobind Singh Ji) were performing their battle skills, and the youngest of them all Baba Fateh Singh Ji also wanted to play with his brothers. The other brothers replied: “At the moment you are too small.”


The Sahibzaadey felt so let down that he went inside the palace and tied a dastaar (turban) as tall as one hand. He put on a blue dress. Placed a Chakar (round disc carried on a belt or worn on the turban) on himself. He adorned himself with a small Khanda. Over his dastaar he wrapped a ‘dumalla’ and in he held in his hand a spear, with wore his Kirpaan. He then went to where his brothers were playing and said, “Now I don’t look small.”


Looking so handsome and beautiful, Guru Ji said: “From this dress the Nihangs will be formed.” For this reason up to this day Nihang Singhs are called ‘Guru Gobind Singh Ji’s Laddleeaa Faujaa(n) (Beloved Army)’. There a few a myths that Guru Gobind Singh Ji was impressed by Bhai Maha Singh’s dress, character and fighting skills that Guru Ji said, “You will have your own Panth”. However, this makes no sense. Would Guru Gobind Singh Ji want his Sikhs to follow the Guru’s Panth and path or follow the Panth and path of individual Sikhs? Therefore, these myths can be dismissed.


Guru Gobind Singh Ji said that the Nihangs will be generous, follow strict adherence to Dharma. When the sword is wielded, it will give out sparks like fireworks are going. Fighting in the battlefield in this way it will seem like a crocodile is coming out of the sea:

  januk lahir daryaav te
  niksiyo baddo nihang.
  dharam ke su dhol dhaam, dharitaa ke dharaadhar,
  dhaaraa dhar moud shau vinod barsat hai. (charitr 297)


The Nihang Singhs were the image of spotless character:

  ‘boohaa khol(h) de nisang,
  aae nee nihang.'
  “Open the door, do not be afraid, 
  a Nihang has come your house.”


They used to lead such an intrepid and unpredictable lifestyle that even their family did not know of their whereabouts. While riding or fighting they always uttered “Akaal, Akaal”. That is why they also become known as “Akaalis”. There language (the distinct language of the Khalsa) indicated their positive (Chardikala) attitude. For example: · To die (Marnaa) – Charhaaee karnaa · Sickness (Beemaaree) – Dharam Raaj di dhee seva kar rehee hai (literal meaning is ‘daughter of the angel of death’) · Punishment to a guilty (Kukarmee nu sazaa milann) – Shaheedi maar · Chickpeas (Sholay) – Badaam · Salt (Loon) – Sarab rass · A little (Thoree) – Sawaayaa (literal meaning is ‘one and a quarter’) · When there is nothing/ run out (Kujh Naa hon) – Mast · Grass (Ghaah) – Haraa pallaa · Shanty (Tuttee hoyee chhann) – Sheesh Mahal (literal meaning is a ‘glass palace’) · Calamity (Museebat) – Swarag (literal meaning ‘heaven’) · Worn out scarf (Godrree) – Hazaar mekhee · Coarse grain (Mottaa Ann) – Gurmukhi Parshaad · Rupees – Chhillar (literal meaning is ‘bark of a tree’) · Someone loose on Sikh conduct (Rehat vich Dhiley) – Dabrroo Ghusrooh · One (Ek) – Savaa lakh (literal meaning is ‘one hundred twenty five thousand’) · Sleep (Neend) – Dharam Raaj di dhee · Oneself – Fauj (literal meaning is ‘army’)


By merely putting on a blue chola (dress) and learning Shastar Vidiyaa (the art of Sikh weaponry) does not make a Nihang. Unfortunately in recent years many people who don’t follow the Khalsa rehat (way of life) strictly and have good moral characters have brought shame to the ‘Nihang’s by claiming to be Nihangs or associating themselves to the Nihang Singhs. In particular in the UK a group of young Sikhs call themselves Nihangs on the fact that they look the part and know how to swing a Kirpaan, however they do not have the strict Rehat (disciplined way of life), Naam abhiyaas, knowledge, and Jeevan (spiritual life) of true Nihangs.


A number of modern Nihang Singhs observe some rituals and practices, which are contrary to Gurmat, for example consuming marijuana (‘bhang’), these customs and traditions crept in to Nihangs during the period of when the Mahants (Hindu caretakers) managed and maintained our Gurdwaras in 18th – early 20th century. During this period the Sikh religion was distorted and many non-Sikh practices infiltrated into the Sikh Panth. Those who follow these anti-gurmat practices claim that they are ‘old traditions’ (Puraatan Maryada) from the Guru’s time, however Gurbaani gives us enlightenment on whether these practices and observances are Gurmat (according to the guru’s teachings) or Manmat (self-willed). Reading and understanding Gurbaani it becomes apparent that some distortions have entered the traditions of the Nihangs and the wider Sikh community.


‘Bhang’ or ‘Sukhnidhaan’, which is marijuana (cannabis) used by large number of Nihangs nowadays is justified through various means of quoting tales and stories and claiming to be ‘old tradition’s. However, our Guru is eternal and with us forever. Why do we need to refer to stories and justifying traditions by claiming they are ‘old tradition’s passed down when we have Guru Granth Sahib Ji with us to tell us what is in accordance to Gurmat. Gurbaani clearly condemns the consumption of marijuana. Furthermore, medical studies carried out have proven that consumption of marijuana and cannabis on regular basis leads to schizophrenia, and mental problems such as memory loss. The sad fact is that nowadays if you go to India you can see some Sikhs claiming to be Nihangs, who drink ‘Bhang’ and have become mentally unstable.


  'amol galolaa koorr kaa ditaa devannhaar. matee marann visaariaa kushee keetee din chaar. sach miliaa tin sopheeaa raakhan kau darvaar.1.'
  “The Great Giver has given the intoxicating drug of falsehood. The people are intoxicated; they have forgotten death, and they have fun for a few days. Those who do not use intoxicants are true; they dwell in the Court of Vaheguru. ||1||” (Ang 15, SGGS)

'Janamsakhi Bhai Bala' states that Babar heard Guru Nanak Dev Ji sing the shabad:

  'kuraasaan kasmaanaa keeaa hindustaan daraaeiaa.'
  “Having attacked Khuraasaan, Baabar terrified Hindustan…” (Ang 360, SGGS)


Hearing this shabad, Babar called Guru Ji and asked him to sing it again. Guru Ji sang it again. Babur said, "Friends, he is a nice 'Faqeer' (Holy man)." Then, he offered 'Bhang' to Guru Ji and said, "O Saint, eat the 'Bhang'."


However, Guru Ji replied, "Meer Ji, I have eaten the Bhang, whose stimulation never ends". Babur asked, "Which is the Bhang, whose stimulation never ends?"


Guru Ji asked Baba Mardaana Ji to play on 'Rabaab'. Guru Ji recited this shabad: -

  'tilang mehlaa 1, ghar 2, ik ounkaar satgur prasaad. bhau teraa bhaang, khalrree meraa cheet. mai devaanaa bheiaa ateet. kar kaasaa darsan kee bhookh. mai dar maangau neetaa neet.1. tau darsan kee karau samaae. mai dar maangat bheekiaa paae.1.rahaao. kesar kusam mirgamai harnnaa sarab sareeree charrnnaa. chandan bhagtaa jot enehee, sarbe parmal karnnaa.2. ghia patt bhaanddaa kehai na koe. aisaa bhagat varan mehi hoe. terai naam nive rehe liv laae. naanak tin dar bheekiaa paae.3.1.2.' 
  “Tilang, First Mehl, Second House: One Universal Creator God. By The Grace Of The True Guru: The Fear of You, O Lord Vaheguru, is my marijuana (cannabis); my consciousness is the pouch, which holds it. I have become an intoxicated hermit. My hands are my begging bowl; I am so hungry for the Blessed Vision of Your Darshan. I beg at Your Door, day after day. ||1|| I long for the Blessed Vision of Your Darshan. I am a beggar at Your Door - please bless me with Your charity. ||1||Pause|| Saffron, flowers, musk oil and gold embellish the bodies of all. The Lord's devotees are like sandalwood, which imparts its fragrance to everyone. ||2|| No one says that ghee or silk are polluted. Such is the Lord's devotee, no matter what his social status is. Those who bow in reverence to the Naam, the Name of Vaheguru, remain absorbed in Your Love. Nanak begs for charity at their door. ||3||1||2||” (Ang 721, SGGS)


Guru Ji clearly says that ‘bhau tera bhaang', meaning 'The Fear of You, Vaheguru, is my marijuana (cannabis)'. Thus, Vaheguru's Fear is the true 'Bhang' for a Sikh. Reading this holy shabad, how can anyone say that Guru Ji accepted ‘Bhang' and that he has not condemned it? If Guru Ji was pleased when Babur offered 'Bhang' to him, why did Guru Sahib not drink it? 'Janam saakhi Bhai Bala' does not state that Guru Ji drank 'Bhang', contrary to what some people claim in pursuit of defending their manmat practices.


Gurbaani also tells us:

  'kabeer bhaang maachhulee suraa paan jo jo praanee khaa(n)hi. teerat barat nem kee-e te sabhe rsaatal jaa(n).233.'
  “O Kabeer! If people after ‘speaking with the Holy’ and go on pilgrimages, perform fasts and practice rituals etc, and those sharaabi, intoxicated, people also consume marijuana and fish (i.e. they attend the Satsang and also consume Sharaab-Kebab and commit immoral deeds) – those persons pilgrimages, fasts and rituals are totally useless. ||233||” (Ang 1377, SGGS) 


Bhai Kahn Singh Ji beautifully describes the true character of an Akaali, of someone who associates themselves to Akaal (the Immortal), this passage in particular is used for Nihang Singhs in the Gur Shabd Ratnaakar Mahaan Kosh (1931):

  'vaaheguroo jee kaa khaalsaa.
  kamal jayo maayaa jal vich hai alep sadaa
     sabh daa sanejee chaal sabh to niraalee hai,
  karke kamaaee khaave mangnnaa haraam jaanne
     bhaanne vich vipdaa noo manne kush-haalee hai,
  svaarath to binaa gurduvaariaa(n) daa chaukeedaar
     dharam de jang le-ee charre mukh laalee hai,
  phooje naa akaal binaa hor ke-ee devee dev
     sikh dashmesh daa so keheeai 'akaalee' hai.'
  ”The Khalsa belongs to Vaheguru.
  He who loves all and whose ways are distinct from all, 
  He who eats only that which he earns and considers begging a sin, 
  He who in difficult times has faith in True Guru and remains happy, 
  He who guards the Sikh temples without a desire for material gain, 
  He who is always eager to fight a just and righteous war, 
  He who worships only the Timeless one and not gods or goddesses, 
  Know such a Sikh of the tenth Guru as an Akaali.” 

In summary it can be said that Nihangs are the official army of the Sikh Panth, who are trained in Shastar Vidiaa and live a life dedicated to serving the Sikh Panth through their battle skills. They are the Boy Scouts of the Sikhs, where there is progression from young Nihangs (Tarna Dal) to older Nihangs (Buddha Dal). They were blessed by Guru Gobind Singh Ji to remain distinct and be fearless warriors, like an official unpaid army without the desire of material gain.


Sources:

· Principal Satbir Singh – ‘Sau Suwal’ (Panjabi)

· Dr. Hakam Singh’s translation & commentary of Principal Satbir Singh work – ‘Sau Suwal – One Hundred Questions’ (English)

· Bhai Kahn Singh – ‘the Gur Shabd Ratnaakar Mahaan Kosh’ (Panjabi)