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 Nihang version of theSikh flag | |
 Photograph of a Nihang bodyguard serving in the Nizam of Hyderabad's irregular Sikh army,c. 1865 | |
| Founder | |
|---|---|
| Disputed | |
| Regions with significant populations | |
| Punjab | |
| Religions | |
| Sikhism | |
| Scriptures | |
| Guru Granth Sahib •Dasam Granth •Sarbloh Granth | |
| Languages | |
| Punjabi •Sant Bhasha •Khalsa bole |
TheNihang (also spelt asNihung lit. "Crocodiles") orAkali (lit. "Immortals"), also known asDal Khalsa, is an armedSikh warrior order originating in theIndian subcontinent.[1] Nihangs are believed to have originated either fromFateh Singh and the attire he wore[2] or from the "Akal Sena" (lit. Army of the Immortal) started byGuru Hargobind.[3] Early Sikh military history was dominated by the Nihang, known for their victories where they were heavily outnumbered. Traditionally known for their bravery and ruthlessness in the battlefield, the Nihang once formed the irregularguerrilla squads of the armed forces of theSikh Empire, theSikh Khalsa Army.
The wordNihang may come from the Persian word for a mythical sea creature (Persian:نهنگ).[4] The term owes its origin toMughal historians, who compared the ferocity of the Akāli with that ofcrocodiles. The meaning of Akali inSikhism however, is the immortal army ofAkāl (God).[5] According toHarjinder Singh Dilgeer, tracing the term Nihang to the Persian word for a crocodile is a misinterpretation and instead it refers to a "fearless person".[6] Dilgeer states that the term Nihang is also used ingurbani, where it refers to someone who is carefree.[6]
The wordAkāli means timeless or immortal. Literally, it means one who belongs toAkāl (beyond time). In other words, anAkāli is that person who is subject of none but God only. The term Akāli was first used during the time ofGuru Gobind Singh. It became popular in the last decades of the eighteenth century. The term came to be associated with “commitment, fearlessness, boldness, struggle, and justice.”[7]
According toPashaura Singh and Louis E. Fenech (1999), reiterating the work ofKahn Singh Nabha, there exists three main theories regarding the genesis of theNihangs. These three theories are summarised below:[8]
Dilgeer on the other hand narrates an entirely different theory of origination apart from the above three theories in hisSikh Reference Book.[6] According to Dilgeer, the Nihangs originate from the period of Guru Gobind Singh, when during the Battle of Anandpur Sahib on 2 December 1703, the standard-bearer of the Sikhs, Bhai Man Singh, became injured and the pole of the flag broke, thus Guru Gobind Singh tore a strip of cloth from his blue-coloured under-turban (known as akeski) and tied it on the top part of his over-turban, creating what is known as afarla.[note 1][6] Mimicking him, other Sikhs of the time, such asUday Singh,Sahib Singh,Mohkam Singh, andAlam Singh emulated this manner of stylising one's turban with a blue-coloured strip of fabric.[6] Guru Gobind Singh is then said to have mandated all Sikh leaders to follow this practice, so that the Sikh flag can never be lowered.[6] Connecting to the theory regarding Fateh Singh, it is then believed Fateh Singh tried to also decorate his turban with a bluefarla in this manner.[6] This change to the Sikh uniform is said to have led to the arising of the Nihangs.[6]
According toJ. S. Grewal, the Nihangs originate from remnants of the Khalsa of the late 18th century who failed or refused to occupy any territory, and were not associated with government or administration.[11] The Nihang tradition may originate from asceticShaivite warrior-traditions, as evidenced by the contents of the Sarbloh Granth andChandi di Vār.[12] Intraditional Sikh martial arts whose custodianship lies with the Nihangs,Shiva is revered as theAdi Akhara Gurdav.[12]
It is claimed that the Nihangs arose as early as the period of theAkal Sena ofGuru Hargobind, while other theories trace them to the period of Guru Gobind Singh, yet there are few Nihangs recorded in the history of the 18th and 19th centuries aside fromAkali Naina Singh andAkali Phula Singh.[8][3][6] Nihangs claimBaba Deep Singh as being a Nihang and also trace their legacy back to the bifurcation of theDal Khalsa into to groups, the Buddha Dal and Taruna Dal, byNawab Kapur Singh in the 18th century.[note 2][8][13][14] Nihangs claim that their modern organisations sharing the same name can be traced back to these historical organisations of the Misl-era Sikhs.[8] Akali Phula Singh was the overseer of theAkal Takht inAmritsar during his time and participated in the military conquests of the contemporarySikh Empire.[8] The deras of the Nihangs during Sikh-rule were kept independent from those of other Sikh groups.[8] According to Dilgeer, the Nihangs reached the zenith of their influence during the late 18th and early 19th centuries.[6] During Sikh-rule, the Nihangs maintained many Sikh places of worship.[11] With the oncoming of the mantle of leadership of Akali Phula Singh, the Nihangs also became known by a new term,Akali.[6] During the Sikh Empire and particularly after the death of Phula Singh, the Nihangs became increasingly addicted tocannabis and lost their influence.[6] However, another change marked by the death of Phula Singh is MaharajaRanjit Singh made an order of Sikhs, namely thesarbarahs andmahants, the custodians of Sikh shrines, with Nihangs assisting in this management structure.[note 3][6]
DuringBritish rule, the Nihangs faced a decline, with there being fewer Nihangs, as they had lost the former prestige they held during the pre-colonial period.[8] The system of managing Sikh shrines throughsarbarahs,mahants, and Nihangs introduced during the Sikh Empire was continued by the British administeration.[6] During theSingh Sabha Movement, the Sikh reformers may have adopted the unique markers of Nihangs in order to formulate and promote a separate Sikh identity, encapsulated as theTat Khalsa.[8] Aspects of the Nihang dress was adopted by other Sikhs, as it was seen as being "quintessentially" Sikh, alongside the martial aspects of the Nihangs, which was promoted by the British administrators as being ideal Sikh traits.[8] The Akalis of the 20th century cannot be traced back to the historical Nihangs.[8] Since 1920, the term Akali is also used synonymously to refer to members of a Sikh political party called theShiromani Akali Dal.[6]
After the independence of India, Nihangderas started thriving.[8] The Nihangs were renowned for their martial qualities but this popular image was damaged in1978 and thereafter.[6] During thePunjab insurgency, the Nihangs tended to not support theKhalistan movement, with there only being a few Nihangs who becamemilitants, such asAvtar Singh Brahma and Pipal Singh (as per Ajit Singh Poohla, former leader of the Taruna Dal), who fought for the movement.[8] On the contrary, there are claims of fighting between the Khalistanis and Nihangs.[8] It is alleged that a Nihang dera, the dera of Ajit Singh Phoola, was involved in the murder of the family of a Sikh militant named Joga Singh of theKhalistan Commando Force in Khanpur, Amritsar district.[8] Similarly, Piara Singh Nihang is suspected of murdering over a dozen family members of the Sikh militant Jagir Singh.[8]
The Nihang leaderSanta Singh and Ajit Singh Poohla had ties to theIndian National Congress party.[6] Santa Singh was excommunicated from the Sikh religion in 1984.[6] In 2001,Baba Santa Singh, the jathedar of Budha Dal, along with 20 Nihangjathadars (leaders), refused to accept the ban on the consumption ofbhang by theSGPC.[15] Baba Santa Singh was excommunicated for a different issue, and replaced with Balbir Singh, who agreed to shun the consumption of bhang.[16]
Due to their promotion of the Dasam Granth, the Nihangs have succeeded in preventing, or at least slowing, the SGPC from censuring and removing the scripture entirely from the confines of modern Sikh spirituality.[8] Many Nihang deras now operate their own Internet websites.[8]
Traditional Nihang dress is known asKhalsa Swarupa orbana.[8] This comprises full attire ofnavy blue selected byGuru Gobind Singh after conflicts withWazir Khan, theMughalGovernor ofSirhind,[17] several edged bracelets of iron round on each of their wrists (jangi kara) and quoits of steel (chakram) tiered in their lofty conical blue turbans, together with the either adori kirpan (an open blade kirpan that is worn with a rope attached and was meant to be used as a quick access weapon) or apesh kabaz – a predecessor to the modernkirpan. When fully armed a Nihang will also bear one or two swords (either the curvedtalwar or the straightkhanda, or another type of sword likesaif orsarohi on his right hip), akatar (dagger) on his left hip, a buckler made from buffalo-hide (dhal) on his back, a largechakram around his neck, and an iron chain. In times of war, arms worn on the Nihang's person would generally be reserved until the warrior lost the weapon he held, often a bow (kamaan) or spear (barcha). Armour consisted ofsanjo or ironchainmail worn under an iron breastplate (char aina). Nihang war-shoes (jangi mozeh) were constructed of iron at the toe, making their pointed toes capable of inflicting cuts and stab wounds. The firearms carried by Nihangs are either atoradar (matchlock) or amusket. In modern times nihangs also carryrevolvers,semi-automatic pistols,double-barreled shotguns andbolt-actionrifles[18][19] The Nihangs favour the dark blue colour for their clothing, which they adopted to emulate Guru Gobind Singh's attire when he escaped fromChamkaur through theMachhiwara jungle.[20]
The Nihang were particularly known for their high turbans (dastar bunga) and their extensive use of thechakram or war-quoit. Their turbans were often pointed at the top and outfitted with achand torra or trident calledastbhuja which could be used for stabbing in close-quarters. Other times, the turbans would be armed with abagh nakh (iron claw) and one or severalchakram to slice at an opponent's eyes. These steel-reinforced turbans, it was said, afforded enough protection so that there was no need for any other form of headgear. Today, Nihang still wear miniature versions of five weapons (pancha shastra) in their turbans, namely thechakram, thekhanda (sword), thekarud (dagger), thekirpan, and thetir (arrow).
There are four main factions amongst the Nihangs of the modern-era, them namely being:[21][8][13][note 4]
The latter two groups are much less prominent than the former two. Each of the four main faction may have sub-groups representing further divisions.[8] There is no central command within the Nihang Dals, although there areJathedars.[8] There may be more than one jathedar within a Nihang Dal who operate independently from one another, for example the Taruna Dal.[8] Once a Nihang is elevated to the jathedar office, they generally keep that position for life.[8] Whilst there may be an individual who is assigned as being second-in-command to the jathedar, this is rarely realised.[8] EachDal broadly consists of both a mobile and stationary group.[8] The mobile group of the Budha Dal, for example, is theDalpanth.[8] There has been incidents of conflict in the past between different groups ofAkalis, even within the same faction.[24]
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Some Nihang groups consumecannabis orshaheedi degh (ਭੰਗ), purportedly to help inmeditation.[25][26][27]Sūkha parshaad (ਸੁੱਖ ਪ੍ਰਰਸਾਦ), "Comfort-gift", is the term Nihang use to refer to it.[8] It is crushed and taken as a liquid, especially during festivals likeHola Mohalla. It is never smoked, as this practice is forbidden in Sikhism.[28]
In 2001,Jathedar Santa Singh, the leader of Budha Dal, along with 20 chiefs of Nihang sects, refused to accept the ban on consumption of shaheedi degh by the apex Sikh clergy – in order to preserve traditional Sikh practices.[29] According to a BBC article, "Traditionally they also drank shaheedi degh, an infusion of cannabis, to become closer with God."[30]
The Nihangs operate their ownderas (also known aschhaunis, meaning "cantonment"), which are similar toakharas andtaksals, except that the Nihang deras focus more on martial training and there is a maintenance of warlike qualities.[8] Each Nihang dera has a special area wheresukha is prepared.[8] At Nihang deras, weapons are kept and this is normalised.[8] Nihang deras traditionally kept horses but in the modern-period, automobiles are also kept for transport.[8] Nihangs also operate their owngurdwaras, with groups of Nihang run gurdwaras being associated with a particular Nihang dera.[8] Nihang deras are under the command of thejathedar of their respective associateddal.[8]
The Nihangs carry a unique Nishan Sahib, being navy/electric blue, and (sometimes) bright yellow or basanti with ategha,dhal andkatar.[citation needed] Yellow in Punjabi culture signifies sacrifice, revolt and honour while blue signifies courage, bravery and patriotism. In Punjab, blue is the colour of Khalsa, and yellow the colour of Kshatriyas.[citation needed] Due to various passages from the Dasam Granth, the Nihangs see themselves asKshatriyas, but believe that thevarna is not limited to ones heritage.[citation needed]
The Nihang sect equally reveres theGuru Granth Sahib,Dasam Granth, andSarbloh Granth.[31][8] They attribute the later two works to Guru Gobind Singh.[31] They consider the Dasam Granth and the Sarbloh Granth as extensions of the Guru Granth Sahib. As such, they refer to these scriptures asSri Dasam Guru Granth Sahib, andSri Sarbloh Guru Granth Sahib.[32] They call the Guru Granth Sahib,Aad Guru Granth Sahib. They also sometimes refer to the scriptures as "Durbar", such asAad Guru Durbar. The Sarbloh Granth has another name, asSri Manglacharan Purana. They believe that all three of these scriptures are authentic, written by the Gurus and are one and the same.[32] For this reason, they will often place the Dasam and Aad Granths on the same level and on the same throne (also known as thepalki). They also sometimes do this for the Sarbloh Granth as well.
The Nihangs celebrate Sikh festivals like other Sikhs, with the Dalpanth sub-division (but also other Nihang groups) travelling toAmritsar to celebrateVaisakhi,Anandpur forHola Mohalla,Muktsar forMaghi Mela, andBaba Bakala for Rakharh Punnian.[8] The largest Nihang celebration tends to be at Hola Mohalla in Anandpur.[8] Places associated with the Sikh gurus are frequented by Nihang organisations during festivities.[8]
According to a 19th-century account byGiani Gian Singh, a small number of Nihang women also chose to wear turbans.[33] An 1838 watercolour byEmily Eden depicts a Nihang woman with a turban the same size as her husband's.[33]
The Nihangs have developed their own coded language, known asKhalsa bole.[34] The Nihangs use certain vocabulary with distinct semantics.[8] They may have developed this unique linguistic quirk due to their relative isolation.[8]
Whilst Nihangs have gained a reputation of being brave and fearless fighters, being remembered for theirsacrifices in theform of martyrdom for the Sikh community (Quom), they are treated rather indifferently and ambivalently by other Sikhs despite the visible presence (due to their unique clothing and behaviour) and symbolism of the Nihangs.[8] Some Sikhs view Nihangs in a negative-light, marking them as creating mischief and connecting them to murders and land-grabbing.[8] Ordinary Sikhs may view Nihangs as beingbhang (orsukha) consumers but also as trouble-makers who avoid paying for train or bus tickets.[8] The tellings of the Sikh past narrated and performed byragis anddhadis highlight on the sacrifices the Nihangs have made throughoutSikh history.[8]
Thus, Nihangs can be described as being a "neglected" segment of the Sikh community, being subjected to puns, but also being viewed as being particularly orthodox Sikhs.[8] Therefore, the current situation of the Nihangs is one where they have mostly lost their relevance and significance in the Sikh faith in the eyes of other Sikhs.[8] However, their contributions togatka and promoting the Dasam Granth keep them relevant in the present-day.[8]
Nihang beliefs and practices differ from those ordained in theSikh Rehat Maryada promulgated by theShiromani Gurdwara Parbandhak Committee.[8] A key difference is the importance the Nihangs place on theDasam Granth, meanwhile many other Sikh groups, such as the SGPC, prefer to maintain distance from the work or even deny it outright.[8] Despite these differences, the SGPC and other Sikh bodies generally hold back from criticising Nihangs on their traditions, with both Nihangs and other Sikhs usually not making critical comments about each-other's differing practices and beliefs.[8] However, there have been times where the Nihang practice of holdingprakash (installation of aSikh scripture) of the controversial Dasam Granth beside the Guru Granth Sahib at their places of worship have raised criticism from some SGPC representatives, which are met with refutations from the Nihang.[8] Nihangs tend to be sensitive to criticisms of the Dasam Granth.[8]
The Nihang is featured as a unique unit for the city-stateLahore inCivilization VI. The city-state and unit were brought into the game during the New Frontier Pass.[35]
In September 2023, a depiction of a Nihang Sikh was painted on the top-right section of an official illustration of theDallas Cowboys football team as part of theCarpe Omnia ('seize everything') theme for the upcoming sports season.[36][37]
NAINA SINGH: Naina Singh was the chief of the Shahid misl in the later part of the eighteenth century. His real name was Narain Singh. He is credited with the introduction of the Nihang type turban for his followers. He groomed the famous Sikh hero Akali Phula Singh and handed over the command of the Shahid misl to him.
There is a reasonable basis to argue on the basis of Sarb Loh Granth and Chandi di Var that the Nihangs might have been part of the Shaivite warrior ascetic tradition.
{{cite book}}:ISBN / Date incompatibility (help)There are four factions among the Nihangs: Budha Dal, Taruna Dal, Ranghreta Dal, and Bidhi Chand Taruna Dal. The last two are less prominent. Not much is talked about the Ranghreta Dal, and it consists of Nihangs exclusively belonging to the Mazhabi caste, whereas the Nihangs identified with Bidhi Chand, a devout follower of the sixth Guru of the Sikhs, are confined to village Sur Singh in Punjab's Tarn Taran district to which he belonged.
The Nihangs' focus on the traditions of Guru Gobind Singh carry over to his writings as well. They hold the Guru's Dasam Granth in the same regard as Guru Granth Sahib and draw inspiration from its vividly heroic stories. Additionally, Nihangs hold the Sarab Loh Granth in equal esteem. The Sarab Loh Granth is attributed to Guru Gobind Singh and narrates more stories about the conflict between moral gods and evil demons. The drawn-out conflict comes to a head with god taking the incarnate form known as Sarab Loh (all-steel) who was able to overwhelm Brijnad, the demon king, with its martial prowess. The purity of steel, its resolve and durability, all serve as analogies for Akal Purakh's righteousness to which the Nihangs' aspire. Their devotion to the all-steel incarnation is demonstrated via the many steel weapons with which they train and adorn themselves, as well as through their insistence on even their cookware and utensils being made of steel.
... [Vir Singh] would have been familiar with a small number of female Nihangs who donned turbans in the nineteenth century as chronicled by Giani Gian Singh ... Eleanor Nesbit too has gathered little-known descriptions, narratives and artistic renderings of Sikhs by Western women from the nineteenth to twenty-first centuries, including Emily Eden's 1838 watercolour of an Akali woman. The painting depicts "a mounted Akli-Nihang woman wearing a blue turban comparable in height to her husband's' (Nesbitt forthcoming).
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