The Multifarious Faces of Sikhism
throughout Sikh History
Page 2 of 3
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
‘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
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
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
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
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