Traditionally in Sikhism amongst Akali Nihang Singh
Khalsa there exist three acknowledged scriptures:
a) Adi Guru Durbar
(also referred to as 'Sri Guru Granth Sahib'/'Adi
Guru Granth Sahib'/'Adi Guru Granth')
b) Dasam Guru Durbar
(also referred to as 'Dasam Guru Granth Sahib'/'Dasam
Padshah ka Granth')
c) Sarbloh Guru Durbar
(also referred to as 'Sarbloh Guru Granth')
Adi Guru Durbar
An old manuscript depicting the beginning of the Adi Guru Durbar
and adorned with paintings of scenes from the lives of the Sanatan
Sikh Gurus
The Adi Guru Durbar is seen as the paramount
of the 3 sacred texts, while Dasam and Sarbloh Guru Durbars are
traditionally considered the works of Akali
Nihang Guru Gobind Singh Ji without any
doubt.
Adi Guru Durbar and Dasam Guru Durbar
A photograph taken at the Akali Nihang base-camp at
Batinda, Punjab of Adi Guru Durbar and Dasam Guru Durbar
The Udhasis, Nirmalas and Seva Panthis acknowledge
them as the works of the Tenth Master although they do not worship
them. Udhasi Karam Prakash explains:
'Whereas the vestment of Guru-ship was given to Adi Guru Durbar
by Guru Gobind Singh Ji himself, the vestment of Guru-ship to
Guru Gobind Singh's works were given by the Akali Nihang Singh
Khalsa Panth. The Guru-ship of Dasam and Sarbloh Guru
Granth only came into dispute with the coming of the Tat Khalsa
Singh Sabhias (S.G.P.C.). All Akali Nihang Dals today,
as in the past, pay equal homage to all three Guru Granths.'
(Udhasi Karam Prakash, transcript of a recording, 03-2001)
Further to the 3 scriptures as being seen as Guru,
the following extract expounds the Akali Nihang Singh Khalsa beliefs:
‘Apart from their distinguished mode of
dress, the Nihangs try to preserve the form and content of the
Khalsa practice established by the early Akalis of the eighteenth
century. Rising early, a Nihang recites nitnem (daily prayers)
which includes banis from [Adi] Guru Granth Sahib,
the 'Dasam Granth' and 'Sarab Loh Granth'.
He then joins the sangat in the gurdwara where 'kirtan' (hymn-singing)
and 'katha' (discourse) take place. He tends his horse and performs
other acts of seva or self abnegating service to which he may
be assigned by his jathedar or leader. These may include working
in the 'Guru ka Langur' or community kitchen
and foraging for the camp’s cattle and horses. Nihangs
are strict teetotalers, and will not stand smoking in their
presence even by none Sikhs. Yet they are fond of 'sukkha',
a potion of Indian hemp thoroughly crushed with heavy wooden
pestle in a mortar, and do not object to opium eating. 'Sukkha'
to them his deg (the kettle or sacrament) or 'sukkhnidan' (treasure
of comfort). Mostly none-vegetarians, they would not buy meat
from the market but must slaughter the animals themselves. Faithful
to sarbloh (all steel) symbolism propounded
by Guru Gobind Singh, all accoutrements of Nihangs, Nihang weapons,
utensils, trappings, even rosaries, must be of steel. Besides
the [Adi] Guru Granth Sahib, the Nihangs accord a high
place to the Dasam Granth in their religious ministration.
They reserve special veneration for the Sarb Loh Granth,
which depicts in primordial symbols the eternal fight between
good and evil - in this instance between 'Sarb Loh', all-steel
incarnation of God, and Brijnad, the King of demons. Likewise,
they are attached to Guru Gobind Singh’s poem 'Chandi
di Var', describing the titanic contest between the
Gods led by the goddess Durga and the demons, and they daily
recite it with deep fervour to recreate for themselves that
martial tempo.’
(‘The Encyclopaedia Of Sikhism’, Ed-in-chief Harbans
Singh, Vol .III, 1997, Pa.227-228)
Sukkha
A photograph taken at Anandpur Sahib, Punjab of an
Akali Nihang Singh engaged in 'Ragra' (process of making
'Shaheedi Degh') which is a protein drink laced with cannabis
