(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.

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