Wikipedia Misinformation

[Wicked Warrior]

CLICKY

Among the Sikhs the use of bhang as a beverage appears to be common, and to be associated with their religious practices. The witnesses who refer to this use by the Sikhs appear to regard it as an essential part of their religious rites having the authority of the Granth or Sikh scripture. Witness Sodhi Iswar Singh, Extra Assistant Commissioner, says :"As far as I know, bhang is pounded by the Sikhs on the Dasehra day, and it is ordinarily binding upon every Sikh to drink it as a sacred draught by mixing water with it. Legend--Guru Gobind Singh, the tenth guru, the founder of the Sikh religion, was on the gaddi of Baba Nanak in the time of Emperor Aurangzeb. When the guru was at Anandpur, tahsil Una, Hoshiarpur district, engaged in battle with the Hill Rajas of the Simla, Kangra, and the Hoshiarpur districts, the Rains sent an elephant, who was trained in attacking and slaying the forces of the enemy with a sword in his trunk and in breaking open the gates of forts, to attack and capture the Lohgarh fort near Anandpur. The guru gave one of his followers, Bachittar Singh, some bhang and a little of opium to eat, and directed him to face the said elephant. This brave man obeyed the word of command of his leader and attacked the elephant, who was intoxicated and had achieved victories in several battles before, with the result that the animal was overpowered and the Hill Rajas defeated. The use of bhang, therefore, on the Dasehra day is necessary as a sacred draught. It is customary among the Sikhs generally to drink bhang, so that Guru Gobind Singh has himself said the following poems in praise of bhang: "Give me, O Saki (butler), a cup of green colour (bhang), as it is required by me at the time of battle (vide 'Suraj Parkash,' the Sikh religious book). "Bhang is also used on the Chandas day, which is a festival of the god Sheoji Mahadeva. The Sikhs consider it binding to use it on the Dasehra day-The quantity then taken is too small to prove injurious." As Sikhs are absolutely prohibited by their religion from smoking, the use of ganja and charas in this form is not practised by them. of old Sikh times, is annually permitted to collect without interference a boat load of bhang, which is afterwards. distributed throughout the year to the sadhus and beggars who are supported by the dharamsala.

What the h-ll?!?!? Is this true?

Anyone able to contact Wikipedia to correct them?

BTW wasn't looking for info on cannabis. was looking for info on Baba Nand Singh Ji.

[N30S1NGH]

Issue of cannabis in Sikhism can be debatable. Debate can go on for hrs. Both sides points are very much valid- one side brings gurbani quotes condemning cannabis fully (ref-bhagat kabir bani) in route of spirituality, second side creates fine balance regarding consumption and moderation (5 leaf maryada mentioned in dasam granth) and also brings historical references fetched by ithasik granths like - soraj parkash granth and ratan singh bhangu's granth which are parvan in the panth however not be taken as "gosepl truth".I think it's a small thing, i think during past few years on forum specially debate on- cannabis is over-blowed into something big.

Now here is the great site on baba nand singh ji which you were orginally looking for:

http://www.babanandsinghsahib.org/

hope it helps.

[ms514]

Sat Sri Akal:

You can correct it yourself...no need to contact anyone. Wikipedia is a global encyclopedia, where anyone from anywhere can write, modify or contribute to the topic at hand.

All you have to do is hit the edit link to the right of the topic and change away.

[gss]

Reading the book "Sicques, Tigers and Thieves"... its quite interesting as most travellers/observors of Sikhs in the 1700's, make reference to the Sikhs drinking a lot of Bhang/cannabis.

[sher_panjabi]

kabeer bhaaNg maachhulee suraa paan jo jo praanee khaahi

Kabeer, those mortals who consume marijuana, fish and wine

teerath barat nem keee-e te sabhai rasaatal jaahi

- no matter what pilgrimages, fasts and rituals they follow, they will all go to hell. ||233||

(ang 1377)

bhau teraa bhaaNg, khalaRee meraa cheet

The Fear of You, O Lord God, is my marijuana; my consciousness is the pouch which holds it.

(Ang 721)

There's a difference between SIKHI and what people claiming to be "SIKHS".

I know a lot of Gore who would say "I've been to ten "SIKH" weddings and they all drink alcohol like there's no tomorrow." What does this prove about Sikhi? Nothing! Gurbani is our indication for what Sikhi is, not men who are drugged up on cannabis.

bhul chuk maaf.

[Wicked Warrior]

Didn't realise they had re-opened it as a while back people were making silly edits, trying to offend their targets by calling them names etc on Wiki.

For a while, wiki then made sure that only registered users could edit it, which is why I thought someone else should do it. Didn't realise they had reversed that limitation.

anyhoo looks like it's already been edited. Thankfully.

[machete]

Intoxication-what does Guru Ji say?

A true Sikh is to be only be intoxicated by the power of gurbani, nam simran and seva. A gursikh is buzzing from the love of the lord and guru ji. A true Sikh refrains from drugs, alcohol and other nasty worldly pleasures. Some misguided Sikhs say there is no harm done in taking shaheedi deg (traditional Sikh medicine containing cannabis) regularly. This medical drink was used by Sikh warriors to help treat their wounds suffered in battles (as it acted as a pain killer). That is the only reason therefore taking it regularly is more of a druggie thing than medication. Medication and intoxication are two different motives, so sat sangat does get misguided and refrain from taking all intoxications other than gurbani. Yeah if I was to get shot and survive they might have used heroin as a pain killer to operate on me and give me some drugs to help me recover, this doesn’t mean I am druggie.

What is guru ji,s hukam, from sri guru granth sahib Ji?

Kabeer, those mortals who consume marijuana (intoxicants for pleasure), fish (meat) and wine (alcohol), no matter what pilgrimages, fasts and rituals they follow they will go to hell. Ang (page) 1377

The Fear of You, O Lord God, is my marijuana; my consciousness is the pouch which holds it.

(Ang 721)

[Fool]

The 'Sukhnidhaan' or 'Bhang' (cannabis)

According to the 'Sikh Rahat Maryada', "A Sikh must not take hemp (cannabis), opium, liquor, tobacco, in short any intoxicant. His only routine intake should be food".

A Nihang is preparing 'Sukhnidhaan'

At Takht Sachkhand Sri Hazoor Sahib Ji, the 'Sukhnidhaan' is offered as a holy food. Generally, 'Bhang' (Cannabis) is called 'Sukhnidhaan, but seeing condemnation of 'Bhang' in the Gurbani and 'Sikh Rahat Maryada' named it 'Sukhnidhaan', instead of 'Bhang'. Whatever is the case, we have to accept that 'Sukhnidhaan' is a drink, in which 'Bhang' too is mixed.

In his book 'Sri Hazoori Miryada Prabodh', Singh Sahib Bhai Joginder Singh Ji, then the chief priest of 'Takht Sachkhand Sri Hazoor Sahib Ji, has expressed his views about 'Bhang' under the heading of 'Sukhnidhaan De Bhog Baare' (page 257 to 264). He wrote that all the 'Maryada', which is being followed at Takht Sahib, is 'Puratan' (old) tradition.

Supporting the offerings of 'Sukhnidhaan' at Takht Sachkhand Sri Hazoor Sahib Ji, Singh Sahib Bhai Joginder Singh Ji has presented these arguments: -

1. According to the 'Janamsakhi Bhai Bala', Mogul King Babur offered 'Bhang' to Sri Guru Nanak Dev Ji. Delighted on this, Sri Guru Nanak Dev Ji granted him the boon to have the kingdom for seven generations. Guru Ji recited a 'Shabd' also on this occasion, in which he did not condemn 'Bhang'. On the other hand, when Yogi Jhangar Nath offered a cup of wine to Guru Nanak Dev Ji, Guru Ji recited a 'Shabd', in which drinking wine was condemned.

2. The 'Mahant' (abbot) of 'Gurusar Satlaani' got license for 'Sukhnidhaan' from the British government.

3. The 'Sukhnidhaan' is being offered at Sri Amritsar Sahib, Taran-taaran, and Sri Anandpur Sahib Ji.

4. 'Nihangs' of the 'Budhha Dal' offer 'Sukhnidhaan'.

5. There is description of 'Sukhnidhaan' on many pages of book 'Sooraj Prakash'.

6. At 'Shaheedi Baag' in the city of Sri Anandpur Sahib, a small room, which was constructed during Guru's time, has been excavated, in which there were big 'Suneharas' (a kind of big vessel). It proves that 'Sukhnidhaan' was prepared and offered during the time of Guru Sahib.

7. According to the book 'Khalsa Dharam Shaastar', Guru Gobind Singh ordered to take intoxicants to remove sadness. The quantity of 'Chhatar-dhara' (opium) and 'Sukhnidhaan' was fixed.

8. All the 'Rahats' can be known only from Guru history and 'Rahatnamas'. We cannot know 'Rahats' from Sri Guru Granth Sahib Ji.

Let us now discuss these points one by one: -

The main argument by Singh Sahib Bhai Joginder Singh Ji is that Mogul King Babur offered 'Bhang' to Guru Nanak Dev Ji, according to 'Janamsakhi Bhai Bala'. Pleased by this, Guru Nanak Dev Ji granted him the boon to have the kingdom for seven generations. Singh Sahib Ji says that Guru Ji recited a 'Shabd' also on this occasion, in which he did not condemn 'Bhang'. On the other hand, when Yogi Jhangar Nath offered a cup of wine to Guru Nanak Dev Ji, Guru Ji recited a 'Shabd', in which drinking wine was condemned.

Quoting to the 'Janamsakhi Bhai Bala', Singh Sahib Ji made it clear, in a way, that 'Sukhnidhaan' and 'Bhag' are one and the same. The particular 'Sakhi' of 'Janamsakhi Bhai Bala' does not use the word 'Sukhnidhaan'. Only word 'Bhang' has been used.

It is absolutely opposite to the fact saying that according to 'Janamsakhi Bhai Bala', Guru Ji was pleased when Babur offered him 'Bhang'. In fact, 'Janamsakhi Bhai Bala' though says that Babur offered 'Bhang' to Guru Ji, but there is no mention that this pleased Guru Ji. Instead, Guru Ji was pleased when Babur released innocent prisoners.

'Janamsakhi Bhai Bala' says that when Babur heard Guru Nanak Dev Ji singing this hymn, "Khurasaan Khasmaana Keeya, Hindostaan Daraaya", he called Guru Ji and asked him to sing it again. Guru Ji sang it again. Babur said, "Friends, he is a nice 'Faqir'." Then, he offered 'Bhang' to Guru Ji and said, "Saint, eat the 'Bhang'."

Guru Ji replied, "Meer Ji, I have eaten Bhang, whose stimulation never ends".

Babur asked, "Which is the Bhang, whose stimulation never ends?"

Guru Ji asked Bhai Mardaana Ji to play on 'Rabaab'. Guru Ji recited this hymn: -

"Bhau Tera Bhaang, Khalrhi Mera Cheet" (Sri Guru Granth Sahib Ji, page 721).

Let us read the translation of whole of this hymn: -

Tilang, First Mehl, Second House

One Universal Creator God. By The Grace Of The True Guru.

The Fear of You is my marijuana; my consciousness is the pouch, which holds it. I have become an intoxicated hermit. My hands are my begging bowl; I am so hungry for the Blessed Vision of Your Darshan. I beg at Your Door, day after day. 1.

I long for the Blessed Vision of Your Darshan. I am a beggar at Your Door - please bless me with Your charity. 1. Pause.

Saffron, flowers, musk oil and gold embellish the bodies of all. The Lord's devotees are like sandalwood, which imparts its fragrance to everyone. 2.

No one says that ghee or silk are polluted. Such is the Lord's devotee, no matter what his social status is. Those who bow in reverence to the Naam, the Name of the Lord, remain absorbed in Your Love. Nanak begs for charity at their door. 3. 1. 2.

Guru Ji clearly says that 'Bhau Tera Bhaang', means 'The Fear of You is my marijuana'. Thus, the God's Fear is the true 'Bhang', for a Sikh.

Reading this holy hymn, how can we say that Guru Ji accepts the Bhang' and he have not condemned it?

If Guru Ji was pleased when Babur offered 'Bhang' to him, why did he (Guru Ji) not drink it? 'Janamsakhi Bhai Bala' does not say that Guru Ji drank 'Bhang'.

Then, according to 'Janamsakhi Bhai Bala', King Babur offered land to Guru Ji, but Guru Ji refused again. Babur requested Guru Ji to have mercy on him. Hearing this, Guru Ji asked him to release innocent prisoners. Babur requested for a boon of kingdom for his generations. Guru Ji granted him the boon. Babur released the prisoners and gave them cloths. On this, according to 'Janamsakhi Bhai Bala', "Taan Baba Ji Barhe Prasann Hoye" (At that time, Baba Ji was so pleased).

Therefore, we see that neither Guru Ji accepted 'Bhang', which was offered to him, nor he was pleased on this. Guru Ji did not accept it, because he was against its use, it is obvious. In its place, Guru Ji was happy, when Babur released the prisoners.

According to the second argument given by Singh Sahib Bhai Joginder Singh Ji, the 'Mahant' (abbot) of Gurusar Satlaani got the license for 'Sukhnidhaan' from the British government.

A 'Mahant', even he has many devotees, cannot be an ideal for Sikhs, who prays for victory of invaders against his own brothers/fellow-countrymen. Also, how can it prove that 'Maryada' of offering 'Bhang' at Takht Sachkhand Sri Hazoor Sahib is an old one ('Puratan'), if any 'Mahant' got license for 'Bhang' from the British government?

The third argument given by Singh Sahib Ji says that at Sri Amritsar Sahib, Tarantaaran Sahib, Sri Anandpur Sahib, 'Sukhnidhaan' is being offered.

It is possible that when Singh Sahib Ji visited Sri Amritsar Sahib Ji, 'Sukhnidhaan' was being prepared there. However, still it does not prove anything. If something is happening in modern age, how does it prove that it was in practice even Guru Gobind Singh's time? Recently, a Gurdwara was in news, where the Police found opium being cultivated. Does it prove that cultivating opium in Gurdwara premises is a 'Puratan Maryada' (old tradition)?

The next argument given by Singh Sahib Bhai Joginder Singh Ji says that 'Nihangs' of the 'Budhha Dal' offer 'Sukhnidhaan'.

If some Nihangs of Budhha Dal use 'Sukhnidhaan', it does not prove that it is a 'Maryada' started by Guru Gobind Singh Ji. According to the book 'Twareekh Guru Khalsa', written by Giani Gian Singh, Budhha Dal was founded in Samvat 1791 Bikrami (1734 AD). (See, 'Twareekh Guru Khalsa', part second, page 119, year 1987, the Language Department, Punjab). Any 'Maryada', which is being practiced presently in an organization, which was founded many years after Guru Gobind Singh left for his heavenly abode, does not prove that it is an old tradition.

For example, nowadays, Budhha Dal has started to install 'Sri Sarabloh Granth' along with Sri Guru Granth Sahib and Sri Dasam Granth Sahib Ji. It is a well-known fact that installing Sri Sarabloh Granth Along with Sri Guru Granth Sahib Ji is not an old tradition. Instead, it is perfectly a new idea. Even Singh Sahib Bhai Joginder Singh Ji himself has not written that Sri Sarabloh Granth should be installed in Takht Sachkhand Sri Hazoor Sahib Ji. Can anyone claim that installing Sri Sarabloh Granth is an old tradition, because at the present time it is being installed by Budhha Dal at some places?

Not only Budhha Dal', but 'Tarna Dal' also was founded in the year of 1734 AD. In addition, none of these organizations was founded by Guru Gobind Singh Ji.

In another argument, Singh Sahib Ji writes that description of 'Sukhnidhaan' has been given on many places in book 'Sooraj Prakash' (Sri Gur Pratap Sooraj Granth).

Singh Sahib Bhai Joginder Singh Ji himself would not have been accepted every point of the 'Sooraj Prakash' a reliable source. For example, it is the same 'Sri Gur Pratap Sooraj Granth' (Sooraj Prakash), which does not believe that 'Ragmala' of Sri Guru Granth Sahib Ji is recited by Guru. It is not rational to accept one thing and reject other in 'Gur Pratap Sooraj Granth'. Only a serious analysis of many books can show us the way to a result.

Giving another argument, Singh Sahib Ji wrote that At 'Shaheedi Baag' in the city of Sri Anandpur Sahib, a small room, which was constructed during Guru's time, has been excavated, in which there were big 'Suneharas' (a kind of big vessel). It proves that 'Sukhnidhaan' was prepared and offered during the time of Guru Sahib.

Big 'Suneharas' found in an old room do not prove that only 'Sukhnidhaan' was being prepared in them. If someone finds a cauldron in an old room, how can it be said that only 'Karhaah' (pudding) was cooked in it, not any vegetables? Even we believe that 'Sukhnidhaan' was prepared in those 'Suneharas', it is impossible to prove that this 'Sukhnidhaan' was prepared for Guru Ji, or by his permission.

Singh Sahib Ji wrote that according to 'Khalsa Dharam Shaastar', Guru Gobind Singh Ji ordered to take intoxicants to remove sadness. The quantity of 'Chhatar-dhara' (opium) and 'Sukhnidhaan' was fixed.

First, the 'Khalsa Dharam Shastar' is not an old book. Therefore, the tradition of 'Sukhnidhaan' cannot be proved an old one by this book.

If we accept the argument of 'Chhatardhara' and 'Sukhnidhaan' given by the 'Khalsa Dharam Shastar', then why is only 'Sukhnidhaan' being offered at Takht Sachkhand Sri Hazoor Sahib Ji? Why do they not offer 'Chhatardhara' (opium)? There is description of opium and marijuana in a same line. One is being offered at Takht Sahib Ji, and other is not. Why is it so?

Singh Sahib Ji wrote that all the 'Rahats' can be known only from Guru history and 'Rahatnamas'. We cannot know 'Rahats' from Sri Guru Granth Sahib Ji.

Though, it is right that we get information about all the 'Rahats' from Guru history and 'Rahatnamas, but only one book of history or only a single 'Rahatnama' cannot be accepted as an authority. We know that present 'Maryada' of 'Amrit Sanchar' (Sikh baptism) is not written in any of old 'Rahatnamas'; even then, present 'Maryada' of 'Amrit Sanchar' is being followed across the world. Why is it so? Does it not indicate that we get the 'Sikhi Rahat' from an unbroken tradition, which was started by Satguru Kalgidhar, the tenth Guru?

It is obvious from arguments given by Singh Sahib Bhai Joginder Singh Ji that he used the terms 'Bhang' and 'Sukhnidhaan' as synonymous with each other. being the head priest of Takht Sahib Ji, he must have read these lines of the Gurbani: -

Kabeer Bhaang Maachhulee Sura Paan Jo Jo praanee Khaanhe. Teerath Barat Nem Keeye Te Sabhai Rasaatal Jaanhe. 233. (Kabeer, those mortals who consume marijuana, fish and wine; - Pilgrimages, fasts and rituals they followed will all go to hell. 233.) (Sri Guru Granth Sahib Ji, page 1377).

I do not know why Singh Sahib Ji did not consider it necessary to mention these lines when he was discussing such an important topic.

www.amritworld.com