Introduction

Nihang Singhs believe their traditions to be both holy and pure. Baba Daya Singh who was the supreme leader of the Panj Pyarai (five beloved) of the Sikh faith writes that that those who follow and honour these traditions possess the very form of Akaal (the Timeless Being);

Sri Guru Ram Das Jis eternal words encourage Sikhs and devotees to heed to this path;

"O Sikhs of the Guru, O friends, walk on the Guru's Path. Whatever the Guru says, accept that as good; the sermon of the Lord, Har, Har, is unique and wonderful". (Adi Sri Guru Granth Sahib Ji, Ang 667)

Above knowledge and wisdom is action. An ancient saying of the Nihang Singhs goes:

"There are many strong Singhs possessing wisdom and intellect. However, only become a Nihang Singh if you will reform your bad actions and do everything perfectly". (Nihang Singh Bola)

Nihang Singhs actively devote their life to the reverence and practise of their traditions which were ordained by the Sikh Gurus and have retained many of their original features. Sant Lal Singh Nihang writes that;

"Budha dal and Tarna Dal up to the present day have upheld the ancient traditions which Guru Gobind Singh Ji Maharaj blessed the Khalsa with upon creating Panj Pyarai (five beloved ones). From the blue bana to bani they have dedicatedly preserved their old culture and traditions". (Akaal Purakh Ki Fauj, Page 24)

This point is illustrated by the fact that many elements of the Nihang Singh lifestyle have remain unchanged through the passage of time. A description of a Nihang Singh camp is recorded in Panth Parkash. When Subegh Singh, went to meet with the Nihang Singhs of the Tat Khalsa, Rattan Singh describes the scene he saw:

"Where the Khalsa had set camp the war drums were being beaten and battle standards were raised. He arrived at where the Singhs were based. Ahead he could see where the Singhs were congregating. The musicians sung the Gurus hymns while others read the scriptures. Some were grounding sukha (cannabis) and others were preparing mahaparshad (meat). Some Singhs were cleaning and sharpening their weapons. Some trained in archery while other did target practise with their muskets. The Singhs massaged each other while others fanned the congregation. Some set off far to fetch water for the Singhs to bathe in...Running around the Singhs served one another". (Pracchin Panth Parkash, Part 2, p 31-32)

In the contemporary age if one visits the encampment of Nihang Singhs they would see a similar scene to that which was witnessed by Subheg Singh hundreds of years ago.

The Rehat Maryada or code of conduct for Nihang Singhs is distinct and rigid. The term rehat can be understood as referring to keeping of a disciplined spiritual lifestyle. The rehat of an individual is defined within the framework of maryada. Maryada literally means the remembrance of death or to remember and practise something until you die. This refers the traditions, customs and rules of the Khalsa. Thus the life of a Nihang Singh evolves around maintaining personal discipline and up keeping the Khalsa maryada, both of which serve the purpose of guiding ones soul towards its heavenly source. This belief is captured within the famous saying:

"Recognise bani and bana as two wings and know a Singh to be a bird of the Guru". (Nihang Singh Bola)

Bani literally refers to reading and studying Gurbani, Sikh prayers, and its use represents the practise of bhakti (spiritual devotion). Bana refers to the blue robe and dress code of the Khalsa and symbolises the external elements of a Nihang Singhs spiritual practise which include the various traditions discussed in this section. While both rehat and maryada are complimentary concepts, it is bani which comes first and therefore the maintenance of good rehat which is the most important feature of Nihang Singh. Sri Guru Gobind Singh has said:

"The rehat is beloved to me and a sikh who keeps this is as dear to me as God". (Rehatnama)

Without rehat and spiritual discipline one cannot do justice to the Nihang Singhs of past or honour the traditions of the Khalsa. Without sincerely practising a path of devotion seeking divine union and enlightenment, one is more likely to abuse or dishonour Nihang Singhs. Such individuals do exist and have been growing within the Nihang Singh communities. They are called Nang or naked ones as without rehat one is considered truly naked. Nihang Baba Avtar Singh states;

"Without bani, the bana is only a false disguise". (Oral interview, January 2009)

This section will begin by discussing the importance of rehat and the living of the Gurus warriors followed by information on bani and bana. It will then analyse various traditions and practises of the Nihang Singhs such as the worship of weapons and the preparation of Shaheedi Degh the draughts of the martyrs. Other practices such as Jhatka and use of iron utensils will be discussed as will the distinct language that Nihang Singhs have created for themselves. For centuries the Nihang Singhs have fought and died to keep alive their traditions. For those who love their Guru the preservation of these traditions is dearer than life itself. As unparalleled as these traditions are in importance, time and time again the Sikh Gurus have stressed that remembering and meditating on God alone is the noblest act without which all others are fruitless. Commenting on the tremendously diverse range of religious traditions and rituals that are performed around world, Sri Guru Gobind Singh Ji in the Sri Akaal Ustat warns that:

"Consider all these acts as worthless and recognise all the religious ways as fruitless. Without the foundation of the one Lords name, all these acts and creeds are simple indulgences within illusion".(Dasam Sri Guru Granth Sahib Ji, Any 37)