Origins
In
the Sri Bachittar Natak, Sri Guru Gobind Singh Ji reflects on their
previous life when they were known as Dusht Duman (Destroyer of the
Enemies). Having been absorbed in deep meditation on the Sapat Shring
mountain, Sri Guru Gobind Singh writes that the Supreme Being ordered
him to take birth in Kaljug (Iron Age). (Dasam Sri Guru Granth Sahib
Ji, 132)
Dusht Duman
Echoing what Sri Guru Gobind Singh has written in the Sri Bachittar Natak, Giani Gian states that Dusht Duman was sent by Akaal Purakh (Timeless Being) to the household of Guru Tegh Bahadur in the era of Kaljug. (Tvarikh Guru Khalsa, Part 1, 760).
The tigers born from the Khal also stayed on the Sapat Shring Mountain and were then sent to take birth in the home of humans. Dusht Duman vowed when he would come to the world, he would again make them into tigers and have them fight against tyranny. The term Singh adopted by all Sikh males literally means tiger or lion. Furthermore, Giani Sher Singh Nihang (Ambala) comments:
"Some traditional scholars of the past interpreted the word Khalsa as Khal-sa, meaning those who arose from the Khal (tiger skin)." (Audio Recording May 2008)
As a result of the valour of Dusht Duman and his armies Chandika was able to carry on with her penance. She vowed that when Dusht Duman would come to earth in Kaljug to fight the demons she would aid the Khalsa. Within the Sikh tradition Chandika is believed the be encapsulated within the sword, and as such Nihang Singhs commonly refer to their swords as devi - meaning Goddess.
Within Sri Guru Gobind Singh Ji's own narration of the war between Chandika and the demons, titled Chandi Di Var, reference is made to Nihangs fighting in the army of Chandika also known as Durga. (Dasam Sri Guru Granth Sahib Ji, 321).
Thus, Nihang Singhs hold that the origins of the Khalsa trace back many millennia and this belief forms a very important part of their psyche. Furthermore; Pritam Singh Safeer states;
'The narration of his past life by Guru Gobind Singh not only upholds the theory of transmigration of the soul, but also pre-eminently establishes the greatness in the ninth Guru whose son Guru Gobind Singh came to be. The Soul in him was the same which had meditated at the 'Sapat Shring'. (The Tenth Master, p 26)
Indeed, if the mythological war is examined in its fullness it will be seen to support the folklore of the Nihang Singhs which attributes their martial origin to the Golden Age of humanity (Sat Yug). Furthermore, it reinforces the perception of Nihang Singhs as upholders of eternal truth or Dharam (as discussed in the philosophy section) by tracing their existence to the devte (demigods) who fought in ancient battles and find mention in the Chandi Di Var of Sri Guru Gobind Singh Ji. Thus, these demigods can be mythologically interpreted as being the first Nihangs, or rather their celestial ancestors. The white tigers who fought against the demons with Dusht Daman were the actual heroic incarnations who fought by Sri Guru Gobind Singh Ji's side against Moghul tyranny as the Khalsa - Knights of God.
Thus, it can be seen that the Nihangs/Akalis are not a new phenomenon, but rather are an expression of the pleasure of the Timeless Being (Akal Purakh) which is periodically manifested on earth in times wherein spiritual values and morality wane and various modes of tyranny and ignorance become prevalent. This view of the Khalsa as Knights of God is borne out poetically in the Sri Sarbloh Prakash Granth:
'Khalsa is the royal army of Akaal Purakh. Khalsa arose as an image of heavenly joy from the Supreme Lord.' ( Sri Sarbloh Parkash Granth, Vol 2 Ang 497)
From this it can be seen that the designation Shiromani Panth Akali Buddha Dal (which is the supreme Nihang battalion) is not merely a fortuitous label but rather an indication of primordial legacy. The title literally means the ancient or prehistoric pathway to the timeless realm thus designating the rightful place of Nihang warriors within the cosmos as demigod-like Knights of God.
This perception of Nihang Singhs as highly revered mystical warriors was well documented by travellers into the Sikh Kingdom of Maharaja Runjeet Sing in the 19th Century. Rev. Joseph Wolff comments;
'In the land of Runjeet Singh are a kind of military, spiritual Dervishes, highly respected and revered by the nation, and even considered to be sacred. They are called Akalee, immortal.' (The Calcutta Christian Observer, p 347, 1832 Vol. I)
Capturing the historical and philosophical role of the Nihang Singhs within the Sikh tradition, and the British perspective of Nihang Singhs as demons who opposed foreign intervention in Sikh affairs, James Coley writes;
'These demoniacs possess an awful influence over the people, being regarded as demi-gods, and when any public emergency arises, a conviction of Akálees is held at Umritsar, and whatever they decree is considered to be the voice of heaven and acted upon with universal enthusiasm.' (Journal of the Sutlej Campaign 1845-6, page 105)
Dusht Duman
Echoing what Sri Guru Gobind Singh has written in the Sri Bachittar Natak, Giani Gian states that Dusht Duman was sent by Akaal Purakh (Timeless Being) to the household of Guru Tegh Bahadur in the era of Kaljug. (Tvarikh Guru Khalsa, Part 1, 760).
The tigers born from the Khal also stayed on the Sapat Shring Mountain and were then sent to take birth in the home of humans. Dusht Duman vowed when he would come to the world, he would again make them into tigers and have them fight against tyranny. The term Singh adopted by all Sikh males literally means tiger or lion. Furthermore, Giani Sher Singh Nihang (Ambala) comments:
"Some traditional scholars of the past interpreted the word Khalsa as Khal-sa, meaning those who arose from the Khal (tiger skin)." (Audio Recording May 2008)
As a result of the valour of Dusht Duman and his armies Chandika was able to carry on with her penance. She vowed that when Dusht Duman would come to earth in Kaljug to fight the demons she would aid the Khalsa. Within the Sikh tradition Chandika is believed the be encapsulated within the sword, and as such Nihang Singhs commonly refer to their swords as devi - meaning Goddess.
Within Sri Guru Gobind Singh Ji's own narration of the war between Chandika and the demons, titled Chandi Di Var, reference is made to Nihangs fighting in the army of Chandika also known as Durga. (Dasam Sri Guru Granth Sahib Ji, 321).
Thus, Nihang Singhs hold that the origins of the Khalsa trace back many millennia and this belief forms a very important part of their psyche. Furthermore; Pritam Singh Safeer states;
'The narration of his past life by Guru Gobind Singh not only upholds the theory of transmigration of the soul, but also pre-eminently establishes the greatness in the ninth Guru whose son Guru Gobind Singh came to be. The Soul in him was the same which had meditated at the 'Sapat Shring'. (The Tenth Master, p 26)
Indeed, if the mythological war is examined in its fullness it will be seen to support the folklore of the Nihang Singhs which attributes their martial origin to the Golden Age of humanity (Sat Yug). Furthermore, it reinforces the perception of Nihang Singhs as upholders of eternal truth or Dharam (as discussed in the philosophy section) by tracing their existence to the devte (demigods) who fought in ancient battles and find mention in the Chandi Di Var of Sri Guru Gobind Singh Ji. Thus, these demigods can be mythologically interpreted as being the first Nihangs, or rather their celestial ancestors. The white tigers who fought against the demons with Dusht Daman were the actual heroic incarnations who fought by Sri Guru Gobind Singh Ji's side against Moghul tyranny as the Khalsa - Knights of God.
Thus, it can be seen that the Nihangs/Akalis are not a new phenomenon, but rather are an expression of the pleasure of the Timeless Being (Akal Purakh) which is periodically manifested on earth in times wherein spiritual values and morality wane and various modes of tyranny and ignorance become prevalent. This view of the Khalsa as Knights of God is borne out poetically in the Sri Sarbloh Prakash Granth:
'Khalsa is the royal army of Akaal Purakh. Khalsa arose as an image of heavenly joy from the Supreme Lord.' ( Sri Sarbloh Parkash Granth, Vol 2 Ang 497)
From this it can be seen that the designation Shiromani Panth Akali Buddha Dal (which is the supreme Nihang battalion) is not merely a fortuitous label but rather an indication of primordial legacy. The title literally means the ancient or prehistoric pathway to the timeless realm thus designating the rightful place of Nihang warriors within the cosmos as demigod-like Knights of God.
This perception of Nihang Singhs as highly revered mystical warriors was well documented by travellers into the Sikh Kingdom of Maharaja Runjeet Sing in the 19th Century. Rev. Joseph Wolff comments;
'In the land of Runjeet Singh are a kind of military, spiritual Dervishes, highly respected and revered by the nation, and even considered to be sacred. They are called Akalee, immortal.' (The Calcutta Christian Observer, p 347, 1832 Vol. I)
Capturing the historical and philosophical role of the Nihang Singhs within the Sikh tradition, and the British perspective of Nihang Singhs as demons who opposed foreign intervention in Sikh affairs, James Coley writes;
'These demoniacs possess an awful influence over the people, being regarded as demi-gods, and when any public emergency arises, a conviction of Akálees is held at Umritsar, and whatever they decree is considered to be the voice of heaven and acted upon with universal enthusiasm.' (Journal of the Sutlej Campaign 1845-6, page 105)