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The Multifarious Faces of Sikhism throughout Sikh History
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Bhai Daya Singh Samparda cont'd

It is to be noted this Samparda is blend of Nirmala, Nihang and ‘Bedi’ Sikhism. Its founder, Baba Daya Singh was an Akali Nihang well as a Nirmala. In his Khalsa code of conduct, he gave the Akali Nihang code thus.

‘Siri Sat Gur spoke -
Thus is an Akali’s form, wears he blue clothes.
Contemplates he ‘Gurbar Akal’ (greatest Guru), wearing weapons.
‘Chakars’ (Quoits) and knives of ‘Sarbloh’ (Iron) he keeps,
Pierces ears or noses he does not, this is Satgur’s wish.
Keeping five weapons on body he keeps the sword hung from belt.
Without dipping Kard [knife] in food he does not eat, on eating he contemplates ‘Akal’ (the Immortal Almighty) or ‘Sat’ (truth).
All forms of make up, and relationship with another man’s woman he forsakes.
But the truth is he doesn't forsake women altogether [meaning his own wife or wives], always he remains focused on the Guru.
In dishes of Sarbloh he should eat with pleasure.
He cooks his food with fire wood [meaning not with cow dung cakes because traditionally wood is deemed purer], to wear Blue clothes is the tradition.
Wearing white draws and blue clothes repeats he ‘Japji’ and ‘Jaap’.
Repeats he ‘Akal Ustat’ (composition of Dasam Guru Durbar praising immortal
God Akal) and memorizes‘Chandi’ (composition in Dasam Guru Durbar detailing the mythological battles of the warrior demigoddess Chandi against the demons).

May hair reside on his body, forsakes he practice of cutting it.
Concentrating on the Guru Granth he runs from the five (five vices of Lust, Greed, Ego, False attachment and Anger).
Memorials, Hindu temples, graves forsaking, he worships no other religion.
He doesn't colour his hair, forsakes he lust and anger.
Waging war by placing faith in his religion he shall be successful.
‘Kashera’ (drawers) should be two and half ‘Gaj’ (1 Gaj is 36 inches) keeps he a ‘Safa’ (short length of cloth used as towel or waist belt) as long as well.
All times he contemplates Va-eh Guru, his snares being cut he is free from cycle of transmigration.
High ‘Dumalla’ (Akali Nihang war turban) he who wears know him by name a Nihang, deeds he does equal to Akali, listen Oh Sikhs with your ears.

Weapons he keeps on his body, without a scabbard he keeps a sword in hand.
He dresses the way he does for his enemies, and of death and birth he has no fear [meaning he has no fear of transmigration].
In his turban he keeps a dagger and wears a high turban, thus placing the ‘Kalgi’ (crest a symbol of leadership and honour) on the Khalsa nation’s head was the ‘Sat Gur’ chariteous [meaning Akali Nihangs lead the Khalsa Panth].
Eats he in vessels of iron, wears he blue clothes.
Decorations of ‘Sarbloh’ [meaning weapons] he wears, equal to a million Ganges he considers Amritsar.
Armies, viziers, courtiers all the Khalsa should keep the religion will increase.
Without dipping ‘Kard’ (single-edged dagger) in food he does not eat, a divorced woman he does not wed.
Without marrying he does not take a woman to his bed, to her he always stays faithful.
With his breadth he doesn't blow out the ‘Deeva’ (lamp), never be deceitful to the Guru.
With ‘Jootha’ (drunk water) do not put out fire thus get comfort in this world. [In the above two lines the writer of the ‘Rehitnama’ seems to hold fire sacred. Fire known as ‘Chanda’ in Nihang language is even today considered a great purifier. Thus Chanda is accorded respect but not worship. To modern day Sikhs this may seem as superstition. But respecting something so vital in our life cannot be construed as superstition. In ‘Suraj Prakash’, it is written that getting up early in the morning, Akali Guru Hargobind Sahib joining his hands, bowed his head to his horse. Nihangs showing such respect for horses can be found even today some Nihangs when they see hawks exclaim “Va-eh Guru!” for the hawk reminds them of Akali Nihang Guru Gobind Singh Ji. Within Sanatan Sikhism, respecting traditions, cultures, and beliefs is not deemed superstition].
On Baisakhi he does light [lamps] at Amritsar, Hola he celebrates at Anandpur,
Abchal Nagar [Hazoor Sahib] if he goes, all his clan will be saved.
He who lives the code of conduct he is my very form.
Between he me, me and he there is no difference, he has become my form.’
‘Rehtnameh’, edited by Piara Singh Padam, P. 78

Baba Sahib Singh Bedi and Baba Sobha Singh Ji
A fresco from the walls of a Nirmala Gurdwara at Nurangabad of Guru Baba
Sobha Singh Ji (left) and Guru Baba Sahib Singh Ji (right). As the Bedi tradition accepted the
concept of 'Dehdhari Gurus' (living Gurus), the term 'Guru' was inferred to Sahib Singh Bedi and Baba Sobha Singh
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