The Sikh flag is a saffron-coloured triangular-shaped cloth, usually
reinforced in the middle with Sikh insignia in blue. It is usually
mounted on a long steel pole (which is also covered with
saffron-coloured cloth) headed with a Khanda. The Sikh flag is often
seen near the entrance to the Gurdwara, standing firmly on the platform,
overlooking the whole building. Sikhs show great respect to their flag
as it is, indeed, the symbol of the freedom of the Khalsa.Nishan Sahib
is a triangular shaped Kesri (Dark Yellow or blue) coloured cloth with
or inscribed on it in the middle hoisted on a pole below a steel Khanda.
It is said words "Waheguru Ji Ki Fateh" in Punjabi script (Victory of
God) was inscribed on the Nishan Sahib of Guru Gobind Singh Ji. During
Maharaja Ranjit Singh's times words "Akal Sahai" in Punjabi script were
unscribed on the Nishan Sahib. During times Sikh Misals, "Nishan Walia"
Misal used to provide Sikhs for carrying Nishan Sahib to all the Misals
during battles. Nishan Sahib on Pole of suitable height is hoisted on
all Gurdwaras. This indicates the location of the Gurdwara.
Once, Nishan Sahib bearer named Bhai Alam Singh fell in the hands of
Mughal enemy forces during a battle. He was told to throw the flag or
else, his hand would be chopped off. Bhai Alam Singh replied that in
that case he would keep holding the flag with his feet. Then he was told
that if his feet would also be cut off.
Bhai Alam Singh
replied that in such eventuality he would hold it with his mouth. "In
case, his head is also cut, then what he will do?" he was asked. Bhai
Alam Singh replied with confidence, "The Guru whose flag he was carrying
well take care of it." This is the as how the Nishan Sahib was held in
great esteem by the Sikhs in those days
ENSIGN OF DIGNITY
gur kY sbdy dir nIswxY ]
gur kY sbdy dir nIswxY ]
Gur kaae sabadae d.arr neesaan.aae
Word of the Guru is your identity (password).
1-109-12
Sikh Banner - Nishan Sahib
The
Guru’s (Prophet’s) Word – name of God, is the identity card to go to
the Lord’s presence. This is the thing of the spiritual domain. One of
the passwords - identity, at the worldly level is Nishan Sahib - The
Sikh Banner.
GENERAL
The flag of every
denomination has its own distinction of color, shape, design, symbol and
of other details to make it specific to represent the physical body it
stands for (Country, rank, group, faith, organization) and to proclaim
identity of its philosophy.
In the Sikh world, a banner is called
Nishan Sahib. Nishan means a symbol, sign, seal or a stamp - a mark of
identity, and Sahib is added for respect. It is sometimes referred to as
Kesri Jhanda (Kesri - saffron colored, Jhanda - flag), Jhanda Sahib or
simply Nishan.
Nishan Sahib is ensign of the Khalsa (Panth - the
Sikh world). It is hoisted in religious gatherings and other
congregations related to the Sikhs. It leads religious and other
processions in which mostly Guru Granth Sahib (the Sikh Holy Book) is
there, and Parbhat Phaerees (Morning Hymn-singing parades). It is put up
on all the Gurdwaras (The Sikh Prayer Houses), or is set up in the
court or yard of the building.
REVERENCE
Nishan
Sahib is an expression of authority, has spiritual tones, and it
commands a high level of respect. The Sikhs consider Nishan Sahib
auspicious and revere it as something special – a gift from the Guru:
his fold (protective cover or his lap). The devotees respectfully place
flowers on the parapet at its base, and light candles there, especially
on the days of the Sikh celebrations.
Religious processions are
preceded by the five Nishan Sahib carried by the barefoot, Amritdhari
(properly inducted into the faith) devotees of high ethics (Singhs or
Khalsas). The people standing enroute bow to the Nishans and some even
touch the feet of their bearers, called ‘Panj Piarae’ (Five beloved of
the Guru). Carrying the flag is considered a special favor and an honor.
At
Gurdwara Paunta Sahib, a place of the Tenth Master Guru Gobind Singh,
the Sangat (Congregation) ambulates around it singing Hymns with
devotion, and bows to it. The Nishan had been leading the Sikh soldiers,
parades and groups, since the time of the Gurus. The Sikhs tie these to
their vehicles on their pilgrimages.
Nishan Sahib is pride of the
Sikhs. Once hoisted, it is never done half-mast. Nishan Sahib, along
with cover for its pole, is changed every year, or when needed, doing
Shabad-Kirtan (Singing of Hymns), Ardas (Invocation), shouting Jaikaras
(slogans), distribution of Parshad (sanctified sweet pudding), and
rejoicing. At places (Gurdwara Hemkunt and others), the steel pole is
lowered, washed with diluted milk, and cleaned before putting on the new
cover cum flag. The change is generally made on the Baisakhi (13
April), birthday of the Khalsa. On this day (Baisakhi of 1699 AD), Guru
Gobind Singh initiated the people into the Sikh faith by a special
ceremony (giving Amrit – a holy drink), for the first time.
The old
cover and banner of the flag are made into pieces and the people take
these away as a gift from the Guru. They may stitch a Chola (Long shirt)
for the newborn, or for a small child. They may put the cloth to some
other good use, i.e. wrapping their prayer books in them, or as a scarf
for the head. Out of respect, the old flags or worn out clothes made out
of these, as such or their ashes after burning these, may be put into
the flowing water, a lake, or are buried. It will be disrespect to throw
them into trash, or to use them as cleaning rags.
MYSTIQUE
A
flag represents loyalty, unity and distinction, as well as philosophy
of the group it stands for. It declares the right and claim to the
territory and indicates presence, possession, and authority of the group
whose flag it is. It announces independence of the body and mind
(individuality), pride and sovereignty of the people it belongs to.
Nishan
Sahib stands for the Sikhs in their body, mind, and action. It is an
assertion of their physical and mental independence, and of the unity
under its protection. It announces the purity of their thought, and
spiritual elevation through their belief in one God, faith in their
Gurus as well as Guru Granth Sahib, and in the edicts of the Sikh faith
including the discipline of Amrit (holy-drink given for inducting a
person into the Khalsa – a properly initiated Sikh). It proclaims their
faith, beliefs, high morale, honest conduct, hard work, truthfulness,
justice, equality, liberty - live and let live attitude, forgive and
forget policy, compassion and helpfulness to the needy etc
Watching
a gently fluttering flag lifts up the mind with joy, and one can derive
concentration from it for his or her Naam-Jaap (meditation – recitation
of the name of God). It beckons never to forget the Lord, and reminds
to unite with Him. It affectionately wakes up those lost in the mundane,
and benevolently shows them the path - "Here is the Holy Book - Word of
the Guru, read it, realize the Truth and get emancipated." Its
dignified waving prompts everyone to lead a life of high ethics.
Nishan Sahib is the ensign of harmony between the God factor and Shakti – Maya; the world-factor.
CONSTRUCTION
In
general, a flag is a piece of cloth or other suitable material with its
individual color, shape, symbol, etc. It is usually hoisted from a
pole.
PARTS – Nishan Sahib
A Nishan Sahib has the following parts -
Pharera – A saffron colored triangular flag itself.
Phuman – Pompom of black color and of a suitable size, tied to the tip of Pharera through a black string.
Symbol - on the Pharera . Ik-Oankar, and Khanda-Symbol, color black.
Pole - Usually steel, wood, or bamboo. It has a cover of saffron color.
Khanda - Double edged sword atop the pole. Mostly iron, may be stainless steel. It may be gold or nickel plated.
Dastaar - A blue cloth strip tied at the top, under Khanda. Its both ends are left equal and free.
Material
Nishan
Sahib. Cloth is the usual material. Plastic-fiber cloth and plastic
sheets are in common use. Temporary paper flags are often seen on some
celebrations. Sometimes, a metal sheet is used. Pharera (flag) and cover
for the pole are mostly made of the same material - cloth of one sort
or the other.
Shape
Most of the non-Sikh flags are rectangular. The religious flags of many faiths, and some political standards are triangular.
Nishan Sahib -
Pharera (flag) is always saffron in color and triangular, with its
vertical axis at 90 degrees to its horizontal base. Horizontal base is
twice the length of the vertical side. The top and base meet to make an
acute angle at the tip to which a Phuman – black pompom, is tied with a
string to leave it hanging (to flutter).
The triangular shape may
have its own mystery, and might have a mystical effect - pointing to
immortality. But in general, in the Sikh faith, no mystery is attached
to any shape, color etc., and all its teachings are open and clear. This
shape may claim union of God, spirituality, and the mundane (three
corners or sides of flag). The other flags might have influenced the
shape and color of the Sikh banner.
Triangular shape makes two
flags out of the one rectangular piece of material, and so is economical
to manufacture, but this is not of any importance. Triangular cloth
does not fold over easily to hide its ‘contents’ (symbol) and hangs from
the pole tapering down gracefully. Rectangular material needs more wind
to flutter and also, may get easily torn at its free flapping end.
Color
Saffron
color stands for courage and sacrifice. White and yellow colors denote
purity. Green is for productivity of the earth, growth and productivity
(abundance of the produce etc.). Red is the color of change, revolution,
high morale, and of celebration (joy). Black is mostly for protest,
resentment, death, grieving, destruction, and witchcraft etc.
The
Hindu religious flags are "Bhagva" (Gaerva: brick-red), red or white.
The color of the Muslims is green. Nishan Sahib is of the saffron color –
pleasant, bright, and glowing reddish-yellow, representing purity
(spirituality), courage and bravery.
Saffron color existed in the
Rajput traditions, possibly like the epithet "Singh." In the Rajputs,
the ritual of Jauhar (Satti - self-immolation of wife after the death of
her husband) was performed in the yellow dress (Dr. Maan Singh
Nirankari, Retired Principal, Government Medical College, Amritsar).
But, the Sikhs don’t adopt such extremes, nor do they approve Jauher
(Satti). Moreover, the Sikh color is Saffron, and this color signifies
purity, no doubt sacrifice too. Very likely, the Rajputs expressed
purity by using the yellow clothes. In celebrations like marriages and
betrothals, saffron water is sprinkled on the clothes of the guests to
honor them, and to signify sanctity of the occasion, its spiritual
overtures, and to express happiness.
Saffron color for the banner
was selection of Guru Hargobind (Indirect deduction. Gurmatt Martand,
S.G.P.C., page 616) and was not blue to begin with. At the time of Guru
Gobind Singh, the color of Nishan Sahib changed to blue, and Nihangs
maintain the tradition. In the Maharaja Ranjit Singh period, Nishan
Sahib was blue (Dr. Harjinder Singh Dilgir, World Sikh News, June 30,
1995 AD). After the Maharaja, may be under the influence of Dogras
(majority environmental effect) it became white. Baba Naaena Singh and
Akali Phoola Singh left the color of the Akali-Dal flag yellow, but
changed Dastaar (see Dastaar) to antimony. Some use antimony color for
Pharera (flag) which is not a tradition. They seem to derive this color
from the color of the turban of Guru Gobind Singh. It is not clear as to
how and when the color returned to saffron (A discussion with Dr. Bhai
Harbans Lal, Arlington TX, USA).
Dr. H.S. Dilgir referred to the
editorial of a daily "Akali," of the 24th Dec: 1921 AD. He wrote that
Pandit Moti Lal Nehru and other members of the Congress Party accepted
the condition of the Sikh-color – saffron, and it was taken into the
Indian National Flag in 1929 AD.
Taking saffron into the Indian
Flag was acceptance of the Sikh ideology that a Nishan Sahib represented
their politics, as well as faith. The Sikhs have the same flag for the
both – politics, and faith.
Symbols
The
Muslims have "Kalma written in the symbol form" and "Chand-Tara" (Star
and Crescent), and their color of the flag is green. The Hindus, usually
use Om or Sri Ganesh (like two Zs, placed crosswise), mostly on the
brick-red banner. Every religion has some symbol for its flag or even
otherwise. The Jews have the Star of David, and the Christians the
Cross, etc. The Sikhs have two symbols discussed under Nishan Sahib.
NISHAN SAHIB - SYMBOLS
There
are two symbols - the Khanda symbol and Ik-Oankar. Out of the two, the
most commonly used in the Sikh flags is the Khanda symbol. These symbols
are done in black color. Master Taran Singh mentions it as blue (Sikh
Dharam Dae Rahas Tae Ramaz, provided by Mr. S.S. Puri, Lilburn GA, USA).
These may be cut out of the black cloth and stitched on to the flag, or
printed black, or the needlework may be done with black thread.
Anyone
symbol out of the two, will be sufficient to convey that it represents
the Sikhs. Both these symbols are also put on the letterheads, buildings
and vehicles. As an emblem, these are fixed to the turban and are worn
as pins, buttons, or gold ornaments - mostly lockets around the necks.
Ik-Oankar
Ik-Oankar is the Seed-Formula (Root formula). With this Ik-Oankar,
starts "Mool Mantar" (the Sikh Basic Formula). “Ik” is equal to One “ 1 “
in the Roman characters, and “Oankar” means, “All Pervading,
Omnipresent, God” - All pervading God is only He, and there is none
other like Him. It is like "Om" of the Hindus and “La Il-lah Il-lil-lah”
(Or, may be 786, in the Arabic characters) of the Islam.
Khanda Chakkar Kirpan
Khanda
- double-edged sword. Chakkar – quoit: a flat, steel ring with sharp
outer edge. Kirpan – slightly curved dagger, or small sword. The people
have started calling this simply a "Khanda." It becomes confusing
because the name means only a double-edged sword. It will be reasonable
to call it "Khanda-Symbol," or “Khanda-Kirpan.” This symbol is something
like Sri Ganesh in the Hindus, or Chand-Tara in the Muslims. The
history of Khanda-Symbol, may be a mystery, but it has attained great
significance as a symbol of the Sikhs.
It is hard to say anything
conclusive about the meanings of this Khanda-Chakkar-Kirpan symbol,
because it all appears to be stretching the individual imagination. At
the Sikh Takhts (Religio-political High Seats) especially, and at some
other Gurdwaras, the weapons are often seen arranged like
Khanda-Chakkar-Kirpan. This might have given the idea of the symbol, but
it can be the other way round, too.
At Akal Takht, Amritsar, only
the weapons used to be displayed on the Palki (Palanquin). It was some
time back that Guru Granth - the Sikh Holy Book, was placed there (Dr.
Man Singh Nirankari).
Khanda
It is double
edged, straight, sword. Its edges are concave. It is placed in the
middle of the symbol. To some, the Khanda, like a numerical “1”
represents One God.
It stands for the "Amrit", which is prepared
with it (Dr. Dilgir - referred to above, and Naunehal Singh Grewal, Sikh
Review - June, 1995).
It symbolizes disintegration of the false
pride, vanity and demolition of the barriers of cast and inequalities
(Khanda, H.S. Singha, Mini Encyclopedia of Sikhism, page 65).
Double-edged Khanda means to cut evil both ways (Around the Golden Temple, Narinderjit Singh, page 20).
The
original Khanda, with which the Tenth Master prepared Amrit on the
Baisakhi of 1669 AD, is at display in the Gurdwara Kes-Garh, Anandpur
Sahib, District Ropar, Punjab, India. It is a full length weapon.
Chakkar
A
Chakkar – quoit, has no beginning or end; it exhorts the Sikhs to make
the whole universe the object of their compassion and activities (H.S.
Singha, referred to above).
It may be for the universality or
eternity of the God Factor - the mystique of the Almighty and the
humanity (Dr. Dilgir, referred to above).
Circle means continuation of life (Narinderjit Singh, referred to above).
The Khanda symbolizes justice, self-preservation, and continuity of the
humanity and destruction of cruelty. Besides representing the eternal
God, it stands for the continuity of His creation (universe),
transmigration and the cycle of birth and death (reincarnation).
Kirpan
Two
swords, one on each side of the symbol, are usually taken to represent
the spiritual, and the temporal aspects of the faith. It seems to be in
line with the two swords of the 6th Guru Hargobind i.e. one sword of
Meeree (sovereignty) and the other of Peeree (Guruship - Spirituality).
His sword of Peeree worn on his right was 40" and that of Meeree on left
was 36" long. This indicated that the temporal power was under the
spiritual one (N.N.S. Grewal, referred to above). Two Kirpans stand for
temporal and spiritual leadership of the Guru (H.S. Singha, referred to
above).
Two Kirpans show that the balance in every thingis most
essential in the life. One of the two means that you need power to
protect your faith. The other impresses on the need of authority to live
with dignity and to face and curb all wrongs, as well as to help the
needy - to use it for justice and Dharam (principles – protection of the
faith). These two demonstrate the balance of life including that of the
spiritual and mundane, and this make one a Sant-Sipahi (Saint-Soldier).
In the symbol, two Kirpans might have been used for symmetry.
Kirpan is an essential item of the Sikh-Reht (Bindings of the one
inducted into the faith).
Phuman
Phuman is a
Pompom, black in color. Size, suitable. It is attached to the apex of
the flag through a short (suitable) length (15” to 18”) of a black
string. It makes fluttering of the flag smooth in high wind and as well,
enables it to flap when the wind is low. Tibetans think that each turn
of their prayer wheel, and each flutter of their flag, is saying of
their mantar (mantra) once. There is nothing like this in the Sikh
World.
Is the pointed apex of the triangle (flag) a finger towards one God? May be, yes!
Dastar
Dastar means a turban. It is a blue cloth band (strip) of short width
(5 to 7 inches) and about three hands in length (From elbow to the tip
of fingers - 18", is one hand). It is tied at the top where end of the
pole and Khanda (Double edged sword) join. Its two equal lengths are
left free to wave. It is tied to most of the flags. It has the same high
esteem and significance as the Pharera itself.
In the battle of
Anandpur, 1703 AD, at the time of Guru Gobind Singh, Bhai Man Singh son
of Bhai Jita Singh, who was a regular Nishanchi - Nishan-Sahib bearer,
was leading the Sikh soldiers with a blue flag. He fell down wounded and
the flag came down with him. Watching this, Guru Gobind Singh tore a
piece from his blue Dastar (Short turban), left its one end free, tucked
the other end into his regular (full) turban and declared that the
standard of the Khalsa (Pharera) shall never fall again. Tying a Dastar
to a Nishan Sahib started since then. Rarely, there are saffron Dastars
(turbans) on some of the saffron Phareras (flags), but it is not the
tradition. A Nihang leader displays a blue Pharera (length of cloth)
tucked into his turban.
Now a days, it is not uncommon to see a
metal frame around Khanda (Double edged sword) at the top, and an
electric light fitted to it. On one pole, there was a weathercock fixed
atop this frame. It is very common to put up loudspeakers on the pole.
Even a light on the same pole should not be okay though it is very
useful and may be accepted, but the other objects like loud speakers,
appear sacrilegious. Such things are not in good taste, and distort the
appearance of Nishan.
Pole
In general, the pole of a flag may be wood, bamboo, reed, and cane, metal or plastic - any suitable material will do.
Nishan Sahib -
The flagpole is mostly bamboo, except for the permanently fixed poles
that are made of iron pipes. The present day metal poles are generally
very tall to give direction from far away, to the faithful, and the
needy. A pole may have a hinge at its lower end. The tall poles are held
with the steel-rope stays. A pulley, bucket, and steel-rope is fixed to
pole for changing the worn out flags. The flagpole is covered with the
same-colored (saffron, or blue) cloth and it is stitched or tied to the
flag and both of these make one unit.
Khanda
A
Khanda (Double edged sword only) is fitted at the top of the flagpole.
It affirms the location of a Gurdwara. Khanda may be taken as pointing
to the fact that the Sikhs believe in one God. It also, portrays their
high spirits, rights, freedom, justice, and sovereignty etc. This is the
only religious cum political flag in the world with a weapon at the top
of its pole. The cavalry-spears with small flags are a different story.
Size
Nishan
Sahib, including its pole, may have any size. Other religions also,
don't seem to have any set standards for size. "Yukti Kalpattar”
describes different types of flags depending on the length of the pole
according to the political rank of the person.
HISTORY
The
flags are traced to the time immemorial to the Hindu culture in India,
civilization of China, and Egypt. Perhaps, the first flags were animal
heads on poles carried by hunters, and human heads of the vanquished for
the winners to boast of their victory. Later, the animal skins were
used to make them (Grolier’s encyclopedia).
The flags headed the
armies, and also might have been put on the fighting vehicles like
chariots as we see in the paintings of the episodes of Mahabharat or
Ramayan (the great Hindu epics). Flags are there in the mythological and
old historical paintings, too. It is hard to pinpoint the exact era of
the start of the flags. There is no doubt these forms of flags kept
evolving with time. Each faith has its own flag.
Nishan Sahib – the Sikh Flag
.
It is generally accepted that it came into being at the time of the 6th
Guru Hargobind. In 1608 AD, he erected Akal Bunga (Also called Akal
Takht – the Divine Throne), at Amritsar, and fixed a Jhanda (flag -
Nishan Sahib) on it. Before this, the Gurus did not use flags. The flag
was saffron and at top of the pole was sharp pointed spear-like Khanda.
(Gurmatt Matand, SGPC, page 616. Jhanda Sahib, Mahakosh by Kahn Singh).
Clearly, the Sixth Master hoisted one flag only and that too, at the top
of the building. It was after him that two flags were fitted in the
courtyard of Akal Takht. In 1862 AD, Udasi Sadhus Bawa Santokh Das and
Pritam Das, set up two Nishan Sahibs close together, at Akal Takht. The
one was for Akal Takht and the other for Harimandir Sahib (Golden
Temple) – covering both politics and spirituality.
Introduction of Flag
It
was about three years after the advent of Nishan Sahib that King
Jahangir confined Guru Hargobind to the fort at Gwalior in 1612 AD. Baba
Budha and Bhai Gurdas, two leading Sikhs, organized morning Chaukis –
the Holy Hymn singing processions carrying Nishan Sahib, at Amritsar,
and around the fort of Gwalior. It was to protest and express their
resentment against confining the Guru to the fort.
After the Guru
came back to Amritsar, these Chaukis – flag carrying and singing
processions, continued in the Parkarma (walkway) around the Golden
temple. It was to express their humble thanks to the merciful Waheguru -
the Lord, for the release of the Guru. This continues as a Sikh holy
tradition. At that time, these marches added the political tinge to the
religious flag. The Sixth Master introduced Nishan Sahib – a flag, as an
identity, and assertion of the Sikhs. This was the active foundation
for the liberty of the country from the grips of the foreigners - first
landmark of an open struggle for independence.
Flags at Akal Takht
There
are two flags at Akal Takht. Their poles are covered with gold-plate
and the both are joined with the two cross bars. At their crossing is
fixed a golden Khanda-Chakkar-Kirpan emblem, Khanda in it is concave at
both edges and is not spear like. This shows that this emblem is a later
addition. Tops of the poles have spear-like golden double-edged
Khandas. The flags (Phareras) have the Khanda symbols
(Khanda-Kirpan-Chakkar), which no doubt also came in later.
The flag
towards Akal Takht is one foot shorter than the other. It symbolizes
that the temporal power should be under the control of the spiritual
authority. Height of the two poles, has also been mentioned by Professor
Darshan Singh, Ex. Singh-Sahib (Head) of Akal Takht, in one of his
Kirtan (devotional singing) cassette. Dr. Madanjit Kaur, Ex. Head,
Department of Guru Nanak Studies, and Dean of the Guru Nanak Dev
University, Amritsar, Punjab, got the measurements taken with a sextant,
and confirmed it. The photographs taken by Mr. Gurinder Singh Khokhar,
supported this fact.
In the Gurbani (Hymns in Guru Granth Sahib -
the Sikh Holy Book), the words like Dhuja, Jhanda, Neja, and Nisan,
meaning a flag, have been used -
Mention of Flag in Gurbani
ijsu DIrju Duir Dvlu Dujw syiq bYkuMT bIxw ]
ijs DIrj Dur Dvl Dujw syiq bYkuMT bIxw ]
Jis dh:iraj dh:ur dh:awal dh:uja saet. baaekunth: been.a (The Guru is such that) his banner of patience is visible right at the start of the bridge to God’s domain.
Svayae Mahlay T.eejae Kae-1393-16.
Puin DRMm Dujw PhrMiq sdw AG puMj qrMg invwrn kau ]
Pun Drm Dujw PhrMq sdw AG puMj qrMg invwrn kå ] Phun dh:aram Dh:uja fahrant. sad.a agh aap punj t.arrang navaran kauo And, his banner of righteousness flutters to ward off all the waves of sins.
Svayae Mahle Chauthae Kae-1404-6
kuil soFI gur rwmdws qnu Drm Djw Arjunu hir Bgqw ]
kuil soFI gur rwmdws qnu Drm Djw Arjunu hir Bgqw ]
Kul Sodhi Gur Ramdas t.anu dh:aram dh:uja Arjun Har-e bhagt.a In the clan of Guru Ramdas a Sodhi, is born Arjun who is the flag of devotion to God
Svayae Mahlae Panjvaen’ Kae-1407-16
We
have to keep in the mind that the Hymns, also by the saints and others
in the Sikh Holy Book, are in poetry and similes have freely been used
by their authors. It is hard to conclude from these that the Gurus
before Guru Hargobind had the flags, white or any other.
Udasis
Udasi
saints, got possession of the Golden Temple (Including Akal Takht).
Udasi saints Bawa Santokh Das and Pritam Das of Dera Brahm Buta,
Amritsar, fixed tall trunks of two trees and put Nishan Sahibs at their
tops (1775 A.D). Perhaps, the color used was Bhagwa (Brick red). In 1841
AD, one of them fell down in a storm, and it was placed on one side of
the bridge on the Holy Tank. It stayed there neglected for a long time.
Kahan Singh, in his Mahan-Kosh writes that the Udasis set up one Nishan
Sahib (See under ‘Jhanda-Bunga’). Jhanda Singh, head of the
Bhangi-Missal, set up a flag here in 1772 AD (Nagara-Nishan, Gurmatt
Martand, SGPC, page 616. Jhanda-Bunga, Mahan Kosh, Kahn Singh, page 410.
A talk with Dr. M.S. Nirankari). Evidently, Jhanda Singh fixed one
Nishan. Later, research added some more data to the history.
Maharaja Ranjit Singh
Maharaja
Ranjit Singh (1780 AD, to 1839 AD) contributed towards the service of
the Jhanda Bunga - the Place of flag (Mera Dharam Mera Itihas, SGPC,
page 221). After him, one Jhanda was put up by Maharaja Sher Singh, and
the other by Sardar Desa Singh of Majitha. Poles of the two were
iron-pipes clad with gold covered copper sheet (Jhanda-Bunga,
Maha-Kosh).
Origin of the Khanda Symbol
A
deep mist surrounds the origin and adoption by the Sikhs of the
Khanda-Chakkar-Kirpan symbol. In an article in tribune, Mona Puri wrote
that "Khanda-Chakkar-Kirpan" was a very old symbol and that a replica in
stone was preserved in the museum at Madras. According to Dr.
Nirankari, its photograph was with the State Archives, Government of
Punjab and Patiala.
In his article sent to the author, Mr.
Gurbachan Singh, New Jersey, USA, wrote on the basis of Bhai Kahn Singh
(Author, Maha-Kosh), that Guru Hargobind (!595 AD - 1644 AD) first
hoisted saffron colored Nishan Sahib with the emblem of Khanda, at a
village in the police station Phagwara, in the former Kapoorthala state.
Detail of the reference was needed. Mr. Naunehal Singh Grewal, referred
to the above, and wrote that it took 239 years for the Nishan Sahib to
take its final shape by adding the Khanda symbol to it. It needed
references.
Dr. Madanjit Kaur checked pictures of the coins and
medals of Maharaja Ranjit Singh, in an article on the symbols, medals,
seals, and coins of the Maharaja, by Mr. Manmohan Singh, Secretary to
the Government of India. He did not find a Khanda-symbol on anyone of
them. Mr. Manmohan Singh, disclosed to Dr. M.S. Nirankari that two Sikh
army flags in the British Museum at London, bore the symbol of Kartik -
god of war (a peacock). It is clear that even in the era of Maharaja
Ranjit Singh, this Khanda-symbol was most probably not in existence or
in use.
In a personal talk, Dr. M.S. Nirankari referred to an
English writer that the flags at the Golden Temple were red, and that on
one was written Dhan Guru Ramdas and on the other, "Ik-Oankar
Satgur-Parsad.”
Dr. Dilgir writes that Khanda-symbol came in the
time of Nirmalas, the color of the flag was blue, the Khanda-symbol was
yellow, and that the Khanda symbol was unanimously accepted by the Sikh
Panth. References have not been given.
This Khanda-Chakkar-Kirpan
symbol was perhaps designed for the Sikh army by the Britishers (Dr.
.M.S. Nirankari and Dr. Madanjit Kaur). The photocopy of the two current
Khanda-symbols used in the army, was sent to the author by Brig: Pal
Singh, Sakchi, Jamshedpur, Bihar. One of it showed a Kirpan standing
directly on top of a Chakkar. In the other, there was a lion inside a
Chakkar.
The flag of Iran has a Khanda like emblem but it is calligraphic representation of the Kalma (Islamic religious formula).
Some
people use the symbols of two crossed Nishan Sahibs or similarly placed
two arrows, on their letter heads etc. The only popular symbol is
Khanda-Chakkar-Kirpan. Another commonly used symbol is <>
Ik-Oankar.
At the Gurdwara Sachkhand Hazoor Sahib, an arrow has a
great significance. There, anything offered is sanctified (accepted by
the Guru) by touching it with a steel arrow. The significance of an
arrow-symbol might have arisen from there. Sant Jarnail Singh
Bhindranwale carried a steel arrow, and some Nihangs also do so.
Making
personal symbols looking like Khanda-Chakkar-Kirpan, may create
confusion, and is not in a good taste. It is also, not reasonable to
modify Ik-Onkar in any way. It should be fine to make any appropriate
thing around these symbols.
Khanda symbol remains un-standardized.
Khanda projects above the Chakkar, remains below it, or its tip stays
covered by it. The grips of the Khanda and Kirpans also, have no set
shape. The proportion of the sizes of the weapons differs, too. Some,
like the Coat of Arms, add arrows or flags to the Khanda symbol.
IMPORTANCE
Nishan
Sahib links the Sikhs with their Guru, God, and gives direction to
their Gurdwara – place of their worship. It is a symbol of the life
according to the Sikh ethics, justice, equality, sovereignty and
independence of the Sikh thought and faith. It shows that the Sikh is
always in high morale, his or her thinking is lofty, for every thinghe
or she looks up to only one God, and stays related to Him.The saffron
Nishan Sahib is the pride of all those who believe in the Gurus`
philosophy, and they ever keep ready even to offer their lives for its
glory! Everyday, in their Ardas – invocation, they say, "Jhandae Bungae
jugo jugg atall"- Eternal be the Nishan Sahib and its citadel!
Nishan Sahib On Gurdwaras
Nishan
Sahib is always there on a Gurdwara. There is no limit or restriction
on their numbers, heights, sizes, and the sites of their hoisting.
Maharaja Ranjit Singh took care that all the Gurdwaras had flags (Dr.
M.S. Nirankari). Some Gurdwaras have a second flag mostly offered by a
person on his or her wish fulfillment (Goindwal Sahib), or in the memory
of the visit of Guru Hargobind (Gurdwara Khadoor Sahib). Mostly,
display of a Nishan Sahib means that the place is related to the Panth
(The Sikh world) and is open to the public. Nishan Sahibs located
highest in the world are gracefully fluttering on the 17,000 feet
Sapt-Sring peaks around the Hemkunt Lake (Himalayan Ranges), in U.P.
(Uttar Pradesh), India.
A gently fluttering Nishan Sahib is a call
to the needy, and to all those turned away and rejected by others, "
Come on. You are most welcome. Here is food for you, a place to rest,
and a devoted service without any discrimination of faith, caste, color,
status, sex or country." (Saint Balwant Singh, Hassanpura Khurd,
Batala). After staying there, in addition the guests will have the
benefit of uplifting their minds with a bonus of listening to "Asa Dee
Var." (Musical recitation of the Holy Hymns) - a morning routine in the
Gurdwaras (Sant Balwant Singh).
Long time back, Sant Balwant Singh
was traveling at night. Directed by the highest light of Nishan Sahib,
he went to the Gurdwara. The Granthi (care-taker) offered him food,
place to sleep, and massaged the feet of the saint. On questioning, he
said, "You have come to the Guru Nanak`s house. See that Nishan Sahib!
It calls and guarantees affectionate care, food and a place to rest" –
The
Akali movement had rejuvenated a new life among GurSikhs. Since the
Sikh Raj period, this was the first time GurSikhs had asserted their
religious independence and initiated non-violent efforts to seek control
of their Gurdwaras. The bloody incident of Nankana Sahib and
Guru-Kae-Bagh added fuel to the fire and served to strengthen the
movement. As a result, the Sikhs raised slogans of India's freedom along
with slogans for the independence of their Gurdwaras. Unfortunately,
the level of commitment and self-sacrifice of Sikhs deeply disturbed the
British. They sensed a potential threat to their control from this
small community of lions. Expectedly, the British directed their terror
machinery against the Sikhs. Along with Akalis, their sympathizers also
troubled the British Psyche. As a result, the British forces arrested
and confined all Akali sympathizers in the jails. 
