(Amrit Pal Singh ‘Amrit’)
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”.
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.
Singh is king Singh is king Singh is king.
Bhang is the best thing anyone can ever try. It’s pleasure is out of this world. Bhang teaches you spiritual lessons, lessons no one else can teach, no guru or his guru ghantals.
Bhang is best intoxication. It has no side effects and it infacts helps you think better and clear. The effects of Bhang are lifelong, even when you stop taking it, your mind gets a habit of it. The mind gets trained and you will become a better person. If everyone starts taking a small dose of bhang in their daily lives, there will be no war, there will be no need for money, there will be no need for power, and everyone will live happy.
Govt has banned bhang because it knows that if it legalize bhang, their revenue coming from wishky and medical industry will go doom. It want to prohibit this ancient medicine for it’s own goodness. Open your eyes, open your mouth and take just one dose and you will see what I am talking about. You will not regret.
That is the most insane nonsense I’ve heard all week.
I’m out of here, get educated people.
Dear “Singh” Ji,
While you write all this,have you used the cannabies ?
They are realy very good. When Taliban will attack Malwa region of Punjab,We will see Cannabies user feeling the victory without even fighting them.What we call as virtual victory. Very good.
I see I am dealing with individuals who are being influenced by the drug companies who profit off Marijuana prohibition.
I have a terminal illness and actually DO use Cannabis as a medicine.
How dare you tell me otherwise!
Cannabis has been shown to be a most effective and HARMLESS (Actually, Cannabis has been shown to benefit the body in countless ways) medicine.
Cannabis can replace all the oil drilling and tree cutting industries in the world. The plant and it’s fibres can replace these industries without harming the world.
Cannabis is the king of forests, and for you to insult Cannabis without being educated on it’s benefits is pure ignorance.
Excellent article Bhai Sahib Ji, this whole issue needs to be resolved asap
AKHAN in punjabi means Sayings of others. Charitra-opakhan means saying of old religious texts.
jagjivan jot singh
Well it is nowhere written by das about Sikhs using cannabis in old days,as yet.
Charitropakhyan 245 talks of hindus using that.
Sikhs wear Kirpan but may not use it in battlefield as a primary weapon as in old days.
No for any type of addiction. Yet there are many allopathic drugs which have intoxicants also.
Dear Amrit Pal Singh ‘Amrit’,
All well and good. But why do you not address the issues as concern alcohol then. What sense does it make to condemn cannabis/bhang without also doing the same for alcohol.
Do you realize that on one hand farmers are immolating themselves in Maharashtra while those in the kulu vally cultivating cannabis/bhang are profiteering beyond measure. Agreed partly because contraband substances yield greater profits for greater risk indulged in, yet however the chances of losing this crop (cannabis/bhang) to disease or pests are very minuscule. This is because cannabis/bhang has perfectly evolved over millions of years beyond recall.
Or would you rather that genetically modified crop material replace all natural and organic products. It is unfortunate that Guruji may only get the opportunity to illuminate you in perhaps another lifetime. That too only if you abstain from the consumption of all that is forbidden.
Meanwhile pay head to the actions of Aurangzeb (whom, judging by your thoughts on the subject, you must consider noble and just) for it was him that first implemented prohibition on this ancient Indian plant followed by the British.
Add to this that within the human body there are receptors for a biochemical compound THC-Delta-9. To your everlasting surprise and eternal delight may you find the active chemical compound of Cannabis Sativa indica of great service to be exactly that – THC-Delta-9. Coincidence. I think not.
As a final note of illumination. She is called Vijayaa in the vedas. Interpret the meaning of the Sanskrit word Vijaya. For it means victory. Speakers of Sanskrit are not frivolous taxonomists as were linnaues and his students naming unsightly flora and fauna after their opponents and randomly so.
Quoting from a text is one thing, stepping back and understanding the art of war is another.
I wish you luck on the road to self-realization.
Vijaydeep Singh jee.. I fail to understand your argument..are you for or against cannibis ?
In the old days singhs wore kirpans, so do we today.
In the old days gursikhs didn’t drink bhung and any intoxications, carry out goat sacrifices, eat meat.. and today believe it or not gursikhs follow that path Mahraj has set for us.
As per Charitropakhyan 245.
Canabis were used in old medicine trediton for raise the potency of male and female. As it is precived.
But now new medicines could be in market.
In old days we had sword in battle field but today we use rocket launchers.
This argument is age old.. In Britain Cannabis is not legalised for medical reasons, as the British government after several independent reviews discovered and further varified that there were other effective medical solutions other then CANNABIS. Cannabis infact failed where other medical solutions prevailed.
Regrettable I cannot buy the argument that you are using cannabis for medical reasons.
And am forced to go with “Another Sikhs” view.
As a sikh.. how can you justify using canabis as a medicine…I’m seeing double.. can i have some crack n cocaine please??
Guru maharaj said your body is guru abode.. It is where Guru ji resides..There is no pain in the world that needs anything more than ardas.. and if you have pains.. waheguru its GREAT!!! pain = maharaj is remembering me.. anand!!
Singh ur not a singh ur a bhaman in sikh livaas!!!
Your not a sikh, just an ill person.
I am a Sikh and I use Cannabis as a medicine.