Sunday, 28 October 2007
Incidents With Shaheedee Fauja
(Many Thanks 2 Bhai Rama Singh For Sharing This)
Below are some of the narrated episodes of those who have witnessed Shaheed Singhs come to protect that which is dear to the Guru. They have been entrusted to Panthic Seva even when they are already in the next world. It is believed that these Shaheed Singhs come to the protection of GurSikhs. Gurudwaras and also to continue to pay respect wherever the Word of the Guru’s Bani is recited in complete devotion.Though they are at rest with the Akaal Purakh, they are still sent forth by the Guru to continue the work of the Guru and sent forth into the physical world in accordance with the Guru’s instructions. The following accounts are published to build faith in the Gurus so that we may not waver in our trust in Him.
Shaheed Singhs are basically Pure Spirits, all of us are born with them, and they are with us at all times whenever we most need help. When we are born we start clinging to Maya and get polluted with it, to forget why we came here, we loose our great Essence of Purity we once had when we came onto this Earth. Shaheed Singhs help and guide you on the path of Sikhi, but if one does not make that effort to lead the life of a Gursikh, Shaheed Singhs will never come to their help. We only need to realise this and make a start on the path for them to help us.
Guarding Gurudwaras
There is an army of Shaheed Singhs that have been ordered by Guru Sahib to constantly protect Gurdwaras and Gursikhs. They are the special forces of Guru Sahib and completely one with him. They are very powerful and even greater than the Hindu gods who do not have as much power. The Shaheed Singhs dress in old Khalsa bana, either blue or sometimes white, and also carry many shastars. Although they usually go about in secret and cannot be seen, at times they make themselves visible. These Shaheed Singhs have been seen during the 1947 Partition, guarding Gurdwaras and at other times have helped Singhs protect Guru Granth Sahib Ji.
Shaheed Singhs & Singhnia in the SaadhSangat
There was an incident at the second Bangor based Khalsa Camp. I was given seva in the Darbar sahib. I was standing at the back on the Darbar Sahib during a late night keertan darbar. Bhai Rama Singh Ji was sitting down quite close to me. The keertan was very Chardikala, and the sangat was mast in Waheguru Simran. The lights had been switched, but for a lamp near Guru Maharaj. Everyone was deeply engrossed in Bani. There was bibi who attended the camp. It had quite a bit of impact on her, and she was getting Biaraig in the keertan. At the side of the darbar there was a double door out to a graden area. They were closed, but suddenly the doors flung open. I think the weather was not too good, so I walked over and closed them again. At this point, the keertan was every higher in Chardikala. The bibi had become so mast in Bani, that she was physically affected. The bibi then turned and did matah tek, and stayed in that position, and sat again in Guru ji presence, and was even more mast. The whole sangat was highly engrossed in Naam and Bani. The keertan went on till quite late and was very memorable. The next day, after Amritvela, myself and Bhai Rama Singh ji were sitting in the langar hall having langar. Possible there were other Gursikhs there as well. Bhai Sahib and I were talking about the keertan the night before. We were both agreeing it was really excellent, and we were blessed to experience these darbars. I asked Bhai sahib about the bibi. I said why did she matte tek in the other direction? Bhai sahib replied, ‘Did you not see them?’ I replied, ‘See who?’ Bhai sahib said, ‘The shaheed Singhs who entered the Darbar. They came to join the SadhSangat. She bowed to them.’ I became highly intrigued by this. I said, ‘Bhai sahib, tell me about them?’ He replied, ‘Its no matter really, if you did not see, then forget about it.’ I was not going to let this drop, so began harrasing him for a few minutes. Eventually Bhai Sahib came around, and starting talking. He said ‘They are special souls who came to listen to Bani in the SadhSangat.’ Upon detailed questioning Bhai sahib revealed a basic description, extremely reluctantly. He said, ‘Their faces glow of redness, and their eyes shine. They have strong builds. They wear full bana, (as in a blue chola), and are always shasterdhari. There are Singhs and Singhnia, both wear cholas (blue) and adorn dhumallas. They have khandas on these dumallas. They come with specific purposes upon the Hukam of Akaal.’ I kept pressing Bhai sahib for more, but he was very relunctant and telling me to just Naam aap. But I was young, and really interested, and Bhai Sahib knew he could not distract me. I asked tell me more about them. But he kept saying, forget it. ‘Eventually to stop me, he said, do you know ___________ Singh in UK? They all look like that. Now let’s go to the lecture.’ I have not mentioned the Gursikhs name because he is still alive and does seva in the jatha in UK. I think most people will guess who it is anyway. When you go to rainsbhais, there is always one elder that stands out. A few weeks later, Bhai sahib and I were at a Gursikhs house in Southall. A youth had drawn a sketch picture, it was of a scene of 1984, showing the damaged Siri Akal Thakht Sahib. From the sky through the clouds he had drawn Shaheed Singhs coming to the Akal Thakht. The scene was amazing. Both myself and Bhai Sahib looked at it for some time. I am not sure what the inspiration was for that Youth, but the picture he had drawn was amazing.
Shaheeds answer Fateh
Bhai Soorat Singh was a Gursikh who even in 1949 used to do yatra of Hemkunt Sahib. He says that, “Every year I would go from Gobind Dham to Hemkunt Sahib and in the evening return back. I would do the bhog of a sehaj paath there in 15 or 16 days. When I would o paath there though, I wouldn’t speak but sometimes it seemed to me tha thte Gurdwara Sahib was filled with Singhs and sometimes there was no one. On the day of the bhog, I finished by saying a Fateh! And to my surprise, it was answered by 16 Singhs sitting in the sangat. Five or six of them were wearing blue clothes and the rest were wearing white. All had shastars. One Singh stood and said, “Bhai Sahib, do not doubt us. We are 16 Shaheed Singhs in this Gurdwara and many others also go around here.”
Incident at the Sarovar
Many times I would spend the night in the veranda and I would hear the keertan of Asa Dee Vaar. Once, at 3:15, I was sitting in the veranda when I saw a being riding on a white lion come, bathe in the sarovar and then ride off again on the lion.
Singh protecting the tent of a Sant
The Shaheed Singhs also stay with Gursikhs at all times. During the time of Sant Attar Singh jee, it was seen that a Singh riding a horse would circumambulate Sant jee’s tent. The tent was on the banks of the Jehlum, and the horse would go on the three sides which were faced by land, but also on the fourth side which was the river Jehlum. The rider would yell out a jaikara as well. When Sant jee was asked about this, he said that Shaheed Singhs do come and protect Gursikhs but those that can see this should not tell others.
Guarding Singhs
Naam Abhyaasi Gursikh Subedaar Baghael Singh once told me that in Shaheedi Fauj of Guru Gobind Singh Ji is properly organised and there are several Generals in it. Bhai Bachitter Singh is one of the top most Generals in Shaheedi Fauj.
Subedaar Baghael Singh told me that he personally once got darshan of Bhai Bachitter Singh Ji. Bhai Sahib Randhir Singh Ji once casually mentioned to a Singh that there are always 4 Singhs present in the Narangwal area (Bhai Sahib’s pind) to guard the Singhs there.
Baba Harnaam Singh of Rampurkhera is said to have had several encounters with Shaheed Singhs.
Shaheed Singh in the Gurudwara
At a gurdwara sahib I went to regularly, the double doors to the gurdwara main hall which faced outside would swing open by themselves sometimes. There would be no wind at all and all of a sudden, they would open. This was not during a time when there was much sangat, but just me standing there. This happened on a few occassions but did not happen after that time.
Once when coming to the gurdwara sahib late at night, I was on the road in the car and looked at the gurdwara’s window. The light of the main hall was on and I noticed the outline of a Singh with round dastar and open beard walking by the window. When we came in, there was no one, and we found that everyone was asleep and no one was up at that time when I asked the next day. I’m sure I saw a Singh though.
Ever-present
As a young child of about 3 holding my late dad’s finger and walking along one evening reciting Rehrass . . . I distinctly remember hearing hoof beats following us at the back . . . when I turned to have a look, my dad reprimanded me and said, “Dont look back. It is a Shaheed Singh Ji and he is following us because we are reciting Gurbani.
At age 12 due to some financial difficulties my dad and mum had to work out station and we children were left on our own. I being the ledest was in charge. We would go upstairs to our second storey balcony and gaze far to see dad coming back every evening. One night we waited until almost midnight and dad still hadnt tunred up…suddenly we heard a neighing sound and a Shastar Dharee Singh Ji on a White Horse so tall that it reached up to the second story balcony appeared in front of us in a shining white light and we heard a voice that dad was in the local hospital in a coma due to an accident. I quickly got downstairs and cycled five miles to the local hospital and sure enough there was my dad with two broken arms after being involved in a motor accident…the surgeon wanted to shave his arms for an operation to reset the badly smashed bone and he awoke just in time to say no way . . . he healed very well without any surgery.
Later my dad related to me that this particular shaheed singh was a Bhai Darshan Singh who had been martyred in a Battle with a Muslim soldier and he had been appearing regularly in our hour of need.
In 1975 while in Singapore, i was on a road shoulder of a busy road waiting to cross and somehow i got so engrossed in my paath that i ddint realise i had stepped on the road and begun crossing..right in front of a speeding bus . . . suddenly i got such a strong “kick” that I went flying to the opposite side…safe and sound but shocked at a narrow escape..when i reached home . . . my dad was on the phone from Kuala Lumpur 250 miles away scolding me for being so careless . . . if not for Shaheed darshan Singh Ji he told me I would be history by now.
The last thing my dad told me before he left this world in 1984 was that a very major event is about to take place in Punjab and that he was going to join the shaheed faujaan as a nimana soldier . . . he had taken a hukmnama a week before and knew his end was near . . . just four weeks later Bluestar took place.
These are a few of my own personal experiences with this special aspect of “spiritual” life. as far as i know these are not “bhoots” or roohaan as we normally think of. They are special forces and they have their own rules and practises most of which are beyond our realm. Mostly they keep out of our way but on ocassion if help is warranted they do help. Thats all I caa say with conviction.
Dastaar for a Shaheed Singh
One day a middle aged Sikh came to our house. My mom gave him a siropa (dastaar) as present but he refused and said this siropa does not belong to him as the house is being guarded by shaheed singhs, and the person whom this should go to one day will come and get it from you.
An incident at Sri Harmandir Sahib
During a visit to Darbar Sahib, Amritsar I noticed the following things happening at Amrit Vela. The Sangat was finishing the last few minutes of Sukhmani Sahib, waiting for the doors to the cause way to be opened, when there was an instantaneous strong whirl wind accompanied by a drop in temperature, it went real icy even though moments before it was a hot and humid night. A couple of hours later, Guru Ji’s Saroop was being carried along the cause way to Darbar Sahib, again a strong wind occurred in seconds and the temperature plummeted dramatically. I noticed the pattern repeating over several days, same time, same place with the same changes. I was told the opening of the doors for the Sangat after Darbar Sahib’s Ishnan seva and Guru Sahib Ji’s arrival, are very important moments and protected by many Shaheed Singhs. The strong wind was caused by their arrival . . . and the purity of their souls was such that even the intense heat of the environment was cooled instantly by their presence.
Present at Guru Granth Sahib Ji’s Hazoori
A Singh I know used to do Sri Japjee Sahib roals for Akhand Paths early on, he had only just taken Amrit and the roles used to be the hard ones i.e. 12-2am, 2am-4am, etc. He used to get drowsy/sleepy whilst doing the roles and used to start seeing Singhs occurring and disappearing whilst walking up the red carpet to Maharaj’s Hazoori and this used to freak him out and keep him awake. At other times he used to actually see a Singh standing next to him (whilst on the role) with full bana and barsha (spear) in hand, this also used to send a chill down his spine and he used to start reading the Path with a renewed vigour and fear. After he narrated these experiences to a few Singhs they never ocuured again. The point of narrating this is not to argue in anyway the validity of doing Sri Japji Sahib roals, but rather to emphasise the presence of Shaheed Singhs in Maharaj’s Hazoori and especially in Sri Akhand Paths.
Clattering of hooves at Amritvela
At other times in Amrit Vela - the clattering of hooves of horses on stairs has awoken many Gursikhs. Maharaj awakes his Gursikhs himself.
Darshan of Shaheed Singhs in a dream
Imprisoned Gursikhs have told me how they feared what dire consequences they may undergo and questioned whether Shaheed Singhs would protect them. One of them told me that he had Darshan of 3 Shaheed Singhs in a dream (all 3 were in blue bana with Shastars), on the night he was imprisoned and he never feared anything whilst in jail as he knew the Shaheed Singhs would look after him.
Guru Gobind Singh Ji in command
1984 attack - recently a Kathavachak who has great knowledge of the movement narrated experiences of Operation Blue Star. He said during the attack a Singh was on top of Sri Akaal Takhat Sahib and he could see Sri Guru Gobind Singh at Darshan Deori - he shouted loudly and then narrated how Maharaj went to Darbar Sahib and paid his respects and upon return gave out chole bhatoore to the Singhs in battle. Maharaj himself is present in all major battles of Sikhs and Shaheed Fauja are present also, either in human form (born again for this purpose) or spiritual form.
The Power from Shaheed Singhs
There was a Rainsbhai Kirtan organised by the Jatha in 1998 - to commemorate the 20 years since 1978 (in Slough, UK). A lot of gifted Gursikhs were present in the Sangat and the majority of the Kirtan turned into Simran only. Some of the youth did not enjoy the Rainsbhia that much due it mostly being Simran - but a lot of the gifted Gursikhs felt that it was the Shaheed Singhs who created this atmosphere of Simran repitition.
At the Gates of Sachkhand
Once, a Sikh I know, went into a state of mind where he almost died. He hit the gates of Sachkhand, walking through a tunnel and came to a Light. When he saw the light he saw beautiful gardens and heard Gurbani! But then he saw so many Singhs in bana. He go scared so turned around. Then a spirit asked him where he was going (this was the spirit of Baba Deep Singh) he said, ‘Bhai Sahib you have won your place here, why are you turning away! These are the gates to Sachkhand. Then why are you outside?’ The spirit of Bhanda Singh Bahadur now rises and replies ‘We have not finished our duty. We wait to fight the battles for Khalsa Raj again! When it is established we will be there fighting for it too! We will be there to witness the day Khalsa has Victory!’
Protected from a stalker
I heard a story about a very Chardikala bibi who was coming back from the Gurdwara late at night. She saw a man standing infront of her with a knife. As she approached him he looked scared and backed off. A week later the man was caught by the police and arrested, being a murder suspect. The bibi was asked to come to the police station and identify him. She pointed him out and asked the officer if she could talk to the man. He said yes. She asked him, ‘When you saw me that night walking home alone, there was no one about, it was dark, you could have easily got away with it, so why didn’t you attack me?’ He replied, ‘Are you mad?! What about those two guys that were standing either side of you, in blue robes, holding massive swords longer than me! I didnt want to get killed! The bibi knew that she had been protected by the Shaheed Singhs.
Protection from being left behind
This happened on the day the Panth celebrated Guru Nanak Dev Jiis Prakash Dihara. I was sitting in Darbar for about two hours listening to katha/dhadi vaars and my parents were lookin for me but I never knew that. Suddenly, I had they urge to just get up and go to my car. when I went to my car, there were my parents in the car trying to leave but couldn’t. When I sat in, my mom asked me where I had been. I replied by saying i was ‘inside, upstairs in the main hall’. She said ‘We’ve been looking for you for about half an hour and we’ve been in the car for about 1/2 hour tryin to unlock the emergency brake but couldn’t.’ Then i tried and suddenly, very easily it opened. I think that it was Maharaj who was trying not to let my parents leave without me because thats what they were going to do.
Who Are The Nihangs?
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Taken From Panthic.Org
Who are ‘Nihangs'?
Anyone who lives free from fear is called a ‘Nihang'. In Raag Aasa Guru Arjan dev Ji has described ‘Nihang' in this very manner:
ਨਿਰਭਉਹੋਇਓਭਇਆਨਿਹੰਗਾ॥
“ Being fearless, he becomes a ‘Nihang' (bold and daring person).” (Ang 392, SGGS)
Describing the Nihang the old Panth Prakaash states:
‘ਨਿਹੰਗਕਹਾਵੈਸੋਪੁਰਖ,ਦੁਖਸੁਖਮੰਨੇਨਅੰਗ॥'(ਪ੍ਰਾਪੰਪ੍ਰ)
“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 high with a “dumala” on top of it. They always keep several weapons like chakar, khanda etc. on them.
The order of 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 warriors, protect the Gurdwaras and be on the forefront of battles. Though there is no concrete account of how the Nihangs came into being, it is told by many Singhs that one day the three Sahibzaadey (princes of Guru Gobind Singh Ji) were practicing their battle skills, and the youngest of them all Baba Fateh Singh Ji also wanted to participate with his brothers. The other brothers replied: “At the moment you are too small.”
Baba Fateh Singhji 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. Placing 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 held in his hand a spear, and to complete his warrior's wore his Kirpaan. He then went to where his brothers were playing and said, “Now I don't look small.”
Observing him looking so handsome and beautiful, Guru Ji said: “From this dress the Khalsa 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 suppose that Guru Gobind Singh Ji was impressed by Bhai Maha Singh's dress, character and fighting skills and 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, logically, these myths can be dismissed.
Guru Gobind Singh Ji said that the Nihangs will be generous, and strictly adhere to Dharma. When the sword is wielded, it will give out sparks like fireworks. Fighting in the battlefield in this way it will seem like a crocodile is coming out of the sea:
ਜਨੁਕਲਹਿਰਦਰਯਾਵਤੇ
ਨਿਕਸਿਯੋਬਡੋਨਿਹੰਗ।
ਧਰਮਕੇਸੁਧੋਲਧਾਮ,ਧਰਿਤਾਕੇਧਰਾਧਰ,
ਧਾਰਾਧਰਮੌਦਸ਼ੌਵਿਨੋਦਬਰਤਸਹੈ।(ਚਰਿਤ੍ਰ297)
The Nihang Singhs were the image of spotless character:
‘ਬੂਹਾਖੋਲ੍ਹਦੇਨਿਸੰਗ,
ਆਏਨੀਨਿਹੰਗ॥'
“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”. Their 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 wearing a blue chola (dress) and learning Shastar Vidhiya (the art of Sikh weaponry) does not make one a Nihang. Unfortunately, in recent years, many people who don't follow the Khalsa rehat (way of life) strictly and lack good moral characters have brought shame to the ‘Nihang's by falsely claiming to be Nihangs or by simply associating themselves to the Nihang Singhs. In particular, in the UK, a group of young Sikhs call themselves Nihangs on the basis that they look the part and know how to swing a Kirpaan, however upon closer inspection, 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 the consumption of marijuana (‘bhang'). These customs and 'traditions' crept in to Nihangs during the period when the Mahants (Hindu caretakers) managed and maintained our Gurdwaras in 18 th – early 20 th 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 Gurbani sheds true light on whether these practices and observances are Gurmat (according to the guru's teachings) or Manmat (self-willed). Reading and understanding Gurbani 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 often justified through various means such as the quoting of tales and stories and the claiming these to be 'early traditions'. 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 traditions' passed down when we have Guru Granth Sahib Ji with us to tell us what is in accordance to Gurmat. Gurbani clearly condemns the consumption of marijuana. Furthermore, medical studies bear out 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 observe some Sikhs claiming to be Nihangs, who drink ‘Bhang' have become mentally unstable.
ਅਮਲੁਗਲੋਲਾਕੂੜਕਾਦਿਤਾਦੇਵਣਹਾਰਿ॥ਮਤੀਮਰਣੁਵਿਸਾਰਿਆਖੁਸੀਕੀਤੀਦਿਨਚਾਰਿ॥ਸਚੁਮਿਲਿਆਤਿਨਸੋਫੀਆਰਾਖਣਕਉਦਰਵਾਰੁ॥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 Waheguru. ||1||” (Ang 15, SGGS)
'Janamsakhi Bhai Bala' states that Babar heard Guru Nanak Dev Ji sing the shabad:
ਖੁਰਾਸਾਨਖਸਮਾਨਾਕੀਆਹਿੰਦੁਸਤਾਨੁਡਰਾਇਆ॥
“Having attacked Khuraasaan, Babar terrified Hindustan …” (Ang 360, SGGS)
Hearing this shabad, Babar called Guru Ji and asked him to sing it again. Guru Ji sang it again. Babar said, "Friends, he is a nice 'Fakeer' (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". Babar asked, "Which is the Bhang, whose stimulation never ends?"
Guru Ji asked Baba Mardaana Ji to play on 'Rabaab'. Guru Ji recited this shabad: -
ਤਿਲੰਗਮਹਲਾ1ਘਰੁ2ੴਸਤਿਗੁਰਪ੍ਰਸਾਦਿ॥ਭਉਤੇਰਾਭਾਂਗਖਲੜੀਮੇਰਾਚੀਤੁ॥ਮੈਦੇਵਾਨਾਭਇਆਅਤੀਤੁ॥ਕਰਕਾਸਾਦਰਸਨਕੀਭੂਖ॥ਮੈਦਰਿਮਾਗਉਨੀਤਾਨੀਤ॥1॥ਤਉਦਰਸਨਕੀਕਰਉਸਮਾਇ॥ਮੈਦਰਿਮਾਗਤੁਭੀਖਿਆਪਾਇ॥1॥ਰਹਾਉ॥ਕੇਸਰਿਕੁਸਮਮਿਰਗਮੈਹਰਣਾਸਰਬਸਰੀਰੀਚੜ੍žਣਾ॥ਚੰਦਨਭਗਤਾਜੋਤਿਇਨੇਹੀਸਰਬੇਪਰਮਲੁਕਰਣਾ॥2॥
ਘਿਅਪਟਭਾਂਡਾਕਹੈਨਕੋਇ॥ਐਸਾਭਗਤੁਵਰਨਮਹਿਹੋਇ॥ਤੇਰੈਨਾਮਿਨਿਵੇਰਹੇਲਿਵਲਾਇ॥ਨਾਨਕਤਿਨਦਰਿਭੀਖਿਆਪਾਇ॥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 Waheguru, 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 Waheguru, remain absorbed in Your Love. Nanak begs for charity at their door. ||3||1||2||” (Ang 721, SGGS)
Guru Ji clearly says that ‘ Bau qyrw BWg' (Bhau Tera Bhaang), meaning 'The Fear of You, Waheguru, is my marijuana (cannabis)'. Thus, Waheguru'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 Babar 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:
ਕਬੀਰਭਾਂਗਮਾਛੁਲੀਸੁਰਾਪਾਨਿਜੋਜੋਪ੍ਰਾਨੀਖਾਂਹਿ॥ਤੀਰਥਬਰਤਨੇਮਕੀਏਤੇਸਭੈਰਸਾਤਲਿਜਾਂਹਿ॥233॥
“O Kabeer! If people after ‘speaking with the Holy', go on pilgrimages, perform fasts and practice rituals etc, being intoxicated by sharaab (alcohol), also consuming marijuana and fish, performing 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 Akali as someone who associates themselves to Akal (the Immortal). This passage in particular is used relating to Nihang Singhs in the Gur Shabd Ratnaakar Mahaan Kosh (1931) :
ਵਾਹਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾ.
ਕਮਲਜਯੋਂਮਾਯਾਜਲਵਿੱਚਹੈਅਲੇਪਸਦਾ
ਸਭਦਾਸਨੇਜੀਚਾਲਸਭਤੋਂਨਿਰਾਲੀਹੈਂ,
ਕਰਕੇਕਮਾਈਖਾਵੇਮੰਗਣਾਹਰਾਮਜਾਣੇ
ਭਾਣੇਵਿੱਚਵਿਪਦਾਨੂੰਮੰਨੇਖੁਸ਼ਹਾਲੀਹੈਂ,
ਸ੍ਵਾਰਥਤੋਂਬਿਨਾਗੁਰੁਦ੍ਵਾਰਿਆਂਦਾਚੌਕੀਦਾਰ
ਧਰਮਦੇਜੰਗਲਈਚੜ੍ਹੇਮੁਖਲਾਲੀਹੈਂ,
ਫੂਜੇਨਾਅਕਾਲਬਿਨਾਹੋਰਕਈਦੇਵੀਦੇਵ
ਸਿੱਖਦਸ਼ਮੇਸ਼ਦਾਸੋਕਹੀਏ‘ਅਕਾਲੀ'ਹੈਂ.
”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 Akali.”
In summary it can be concluded that Nihangs are the official army of the Sikh Panth, who are trained in Shastar Vidiya 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 a 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.
The true Nihang Singhs who observe the Sikh Rehat Maryada (Sikh way of life) and keep a high moral character and serve to protect the Gurdwaras and the Sikh community should be given respect and acknowledged as the ‘Guru's laddleeaa faujaan(n)' (the Guru's Beloved army). However, we should also be wary not to confuse Nihang Singhs for “Nangs”, impostors, who dress in blue attire, practice Shastar Vidiya (Sikh weaponry), follow ‘Sanatan mat' (ancient Hindu traditions and belief) and have little or no respect for living the Sikh Rehat and maintaining a high moral character. In particular, in the UK, the small group of people claiming to be ‘Nihang Singhs' are teaching young Sikhs their own version of Sikh history and philosophy which is far from Gurbani's teachings, have a lax approach to Sikh Rehat and justify using drugs, alcohol and other such things. Many of these “Nangs” are using the university scene and Sikh camps to spread their distorted version of Sikhi and confuse young Sikhs. Let us be aware of the distinction between a true Nihang and a “Nang” (fake Nihang Singh).
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)
All Sikhs are Nihangs, people like Bhai Fauja Singh, Sant Jarnail Singh, Bhai Randheer Singh, Sant Attar Singh were all nihangs they meditated on Vaheguru. Gurbanee states that a true warrior is the following
jw kau hir rMgu lwgo iesu jug mih so khIAq hY sUrw ]
He alone is called a warrior, who is attached to the Lord's Love in this age
Gurmukhs like the above mentioned, were tyaar-bar-tyaar Gursikhs, they represent what this Line means, by wearing shaster,bana, dhumulla does not make one a nihang, People look at the image of someone then start assuming a lot of things, The whole panth should be a nihang stated in the article meaning fearless, because they have mediated on the fearless Lord Vaheguru and merged in Amrit-Naam,Gurbanee and kept/done Seva, Rehat