When the Primal Being, reflected within Himself and visualized his own form, He uttered the word OANKAR, because of which the earth, the sky and the whole world was created.'
(Dasam Sri Guru Granth Sahib Ji, 1340)

Any written work of importance within the Sikh tradition opens with the symbol IK-Oankaar, this is the starting point of Sikh philiosophy. Before looking at the beliefs of the Nihang Singhs it will be necessary to develop some form of understanding of this important symbol and related concepts.

  - Ik. This symbol denotes the number 1 in Gurmukhi (Script invested by the Sikh Gurus). It refers to there being One Almighty Being who is without any form and is contained within itself. This One is all that remains permanent. The next letter refers to this Being's creation.

 - Oankaar. This symbol represents the One Being's creation. Within indian traditions it is believed that the illusionary world (maya) is composed of three modes (tre-gun) which are Satogun, Rajogun and Tamogun; represented by Brahma, Vishnu and Shiva respectively. The essence of these deities or energies is encapsulated within the mantra OAN.

Ik-Oankar therefore refers the One Being who has created all existence in the form of the three modes. Within the Sikh tradition, Vaheguru is considered to be Ik, unmanifest/formless (Nargun) and Oankar, manifest/with form (sargun) at the same time. While living in this world, all actions and thoughts are of one of the three modes; however one should aspire not to be bound by three modes.  Satogun and Tamogun are considered extreme opposites; whereas Sattva relates to saintly behaviour, Tamas is often associated with violent or aggressive behaviour. The Sikh tradition teaches that all modes should be balanced and held in equilibrium. When one rises above the three modes and achieves the fourth stage (chautha padh) they no longer live in the maya (illusion) but in kudrat where one transcends the laws associated within the realm of time and space and sees Vaheguru in all creation.

In the Adi Sri Guru Granth Sahib Ji, the great Saint Bhagat Kabir Ji writes that those who hold three modes in equilibrium and meditate on the Supreme Lord achieve the source/root (ik - one) of all joy and achieve the heights of spiritual experience, via blessing from the Saints. (Adi Sri Guru Granth Sahib Ji, 343)

In Shabad Hazarray Pathshahi Dasveen (10) written by Sri Guru Gobind Singh Ji, the Khalsa is taught to exist in a realm where they are unaffected by the three modes which make up maya and duality. Whereas saints within the Sikh tradition propagate primarily Sattvic actions such as meditation and peaceful prayer, being warriors, in addition to these one also finds practices in the Nihang Singhs traditions such as chatka which some may associate with Tamogun. An understanding of the Sikh perspective on the self and on levels of existence experienced by the jiv (being), detailed in the 'Atamgian Katha', illustrate how this may not necessarily be the case, and shows how the said teachings of Sri Guru Gobind Singh Ji are exemplified by Nihang Singhs. 

The tre-gun is often defined thus:

Satogun:    mode of purity
Rajogun:    mode of activity
Tamogun:  mode of inertia.

Tamogun is generally considered a barrier to spiritual advancement. Inertia, depression, violence and other negative values often associated with tamogun are not seen at the shtool sareer (gross body) level of Nihang Singhs; it is vital they conquer aalas (laziness) and remain tyar bur tyar - always physically, mentally and spiritually alert. Tamogun is also thought to be a quality that sustains the mind as it is and closes it from understanding its true identity and promotes darkness. At the level sookham sareer (subtle body) Nihang Singhs promote saintly ideals such as daya (compassion), tapasya (meditative penance),  jaap  (meditative chanting), vairag (emotional longing for the beloved divine), hutt (performing hard austerities) etc. Thus, it would appear that used in a discriminatory manner and not for the sake of indulgence in pleasure, tamogun is largely non-conductive to the spiritual lifestyle of the Nihang Singh which emphasises the importance cleansing and understanding the jiv (self being) so that it can merge back with Vaheguru.


Another explanation why restrained tamogun does not abate the spiritual lifestyle of Nihang Singhs is because all three modes of existence are practiced for the sake of Dharam (righteousness). Fighting on the battlefield, preparing for war and carrying weapons was condoned by certain holy men at the time of the Gurus. However, Dharma can be served through Tamogun by warriors, Satogun by saints and also Rajogun in the form of righteous rulers. This belief is reflected in various traditions and historical struggles faced by the Khalsa, if one fails to comprehend this then they will find it difficult to understand the Nihang Singhs and their ways. Satogun and its associated qualities are rightly encouraged by saintly orders. However, the Khalsa are not just Saints, they are the protectors of the Saints and to fulfil the task of Sri Guru Gobind Singh Ji Tamogun must be exercised with restraint dependant upon ones environment and circumstances, at times leaned heavily upon in times of war. In their autobiography, Sri Bachittar Natak, Sri Guru Gobind Singh Ji writes their purpose for coming to this world which expounds further the topic and hand;

'To spread Dharma, for the protection of the Saints and to uproot all enemies.'
(Dasam Sri Guru Granth Sahib Ji, 138)

Nihang Singhs certainly cannot be considered as being limited to one of the three modes. Although 18th Century Sikh literature does at times suggest that Nihang Singhs were the 'Tamoguni Khalsa,' this should be seen in the light of various battles, executions, invasions and massacres occurring at time when their survival was being threatened. They themselves use the term 'Jungee Khalsa' referring to those who have historically and recently been the more martial elements of their community, who often dedicate their life to performing seva (selfless service)..The concoction of peacefulness and chivalry (that at times can appear to be belligerence) illustrates a state of being independent of the three modes. Rising above the tre-gun one reaches a state which transcends even the bliss and peace experiences from satogun lifestyle. Bhagat Kabir Ji writes; 

Rajogun, Tamogun and Satogun are called the creations of maya (your illusion). The one who attains chautha padh alone achieves the supreme state. Amidst pilgrimages, fasting, rituals, purification and self-discipline, remaining without thought for reward. Thirst and desire for Maya and doubt depart, remembering the Lord, the Supreme Soul. When the (inner) temple is illuminated by the lamp darkness is destroyed. The Fearless Lord is All-pervading. Doubt has run away, says Kabeer, the Lord's humble slave. (Adi Sri Guru Granth Sahib Ji, 1123)

The scholar and writer Bhai Gurdas Ji, whose work was proclaimed by Sri Guru Arjan Dev Ji (fifth Sikh Guru) as being the key which opens the door of understanding Gurbani, gives priceless advice to Sikhs of the Guru;

Detaching themselves from the tre-gun one attains the fourth stage, discarding the five elements (ether, air, earth, fire and water - i.e. physical attractions) they remain absorbed in the supreme essence. (Kabit Svaiyai, 31)

There are various philosophical approaches that orders within the Sikh tradition adopt in explaining and understanding Ik-Oankar.  Saints such as Sant Giani Sunder Singh Bhindranvale (1883-1930) spent months discussing Ik-Onkar. There is a common understanding amongst all Sikh orders that there is One Almighty Being who has created this world in three modes. The Khalsa recognises the tre-gun deities as the creation of the Almighty and recognises their function within the universe. When one praises Vaheguru as the Creator, they are essentially recognising the task performed by Brahma who was given the task of creating. Similarly Vishnu was given the task of preserving the universe and Shiva is described as the destroyer. As the destroyer, there are many aspects of Shiva which are believed to be related to Nihang Singhs lifestyle and traditions. This should not in anyway be mistaken for deity worship, all earnest is placed on the Khalsa to recognises and worship the One Lord alone as per the instructions of Sri Guru Gobind Singh Ji in the Taitee (33) Svaiyai; 

'Such a being, in whose heart shines the full Divinely Radiant Light is a true pure Khalsa. The Khalsa meditates on the Ever-radiant Light, day and night, and rejects all else but the one Lord from the mind. He decorates himself with perfect love and faith, and believed not in fasts, tombs, crematoriums and hermit cells, even by mistake. He knows none except the one Lord in the performance of acts of pilgrimage, charities, compassion, austerities and self-control'
 (Dasam Sri Guru Granth Sahib Ji, 1350)