Blue clothing holds special significance within the Rehat of Sri Guru Gobind Singh Ji. When the Akali Panth was established, the colour blue was deliberately chosen. The Nishan Sahib, our battle standards, are adorned in blue, representing our identity as the Panth of Akaal Purakh, the Timeless Being. While Nishan Sahibs nowadays stand in glory in the shades of yellow and orange, Nihang Singhs continue to follow the tradition of adorning powerful blue attires.
Nihang Singhs’ towering blue battle standards proudly signify our panth's symbol. They embody the Akali Singhs, representing the Guru's panth and its uniform. Blue serves as our distinctive attire, marking our allegiance to the timeless principles we uphold.
Beautiful and courageous blue
The Nihang Singhs, like many other armies, have their distinctive uniform called the Bana. This attire typically covers the upper half of their bodies down to their knees. The predominant color of the Nihang Singhs' Bana is blue, a hue deeply rooted in historical significance. Records indicate that Sri Guru Gobind Singh Ji, during the creation of the Khalsa in 1699, favoured the color blue. Furthermore, the blue Bana symbolizes the legacy of Baba Fateh Singh Ji, the younger Prince of Sri Guru Gobind Singh Ji. Baba Fateh Singh Ji, at the Guru's behest to embody Akaal Purakh (Timeless Being), appeared adorned in blue garments, a tradition embraced by the Nihang Singhs in reverence to their heritage.
Sri Guru Nanak Dev Ji and the Blue Bana
‘Baba Nanak then went to Mecca wearing blue clothing.’ (Bhai Gurdas Ji Vaaran, Vaal 1 Pauree 32)
In the Sikh tradition, the color blue holds special significance, particularly during the time of Sri Guru Nanak Dev Ji. According to Kavi Santokh's Sri Nanak Parkash Granth, when the first Guru embarked on a journey to Mecca, he donned blue attire, carrying a spear and a small knife known as a kard. Jathedar Baba Trilok Singh of Tarna Dal (Khyaleai) affirms this, highlighting the pioneering role of Sri Guru Nanak Dev Ji.
Sri Guru Nanak Dev Ji was the trailblazer in adopting the attire of the Nihang Singhs. During the pilgrimage to Mecca, he wore the distinctive blue attire and carried essential weapons. This attire and practice were later embraced by the Nihang Singhs, thus establishing Sri Guru Nanak Dev Ji as the original Nihang Singh in essence.
In a significant discourse between Sri Guru Nanak Dev Ji and Qazi Rukan Din, held in Mecca, a profound prophecy unfolded. Sri Guru Nanak Dev Ji foretold the emergence of Khalsa warriors, distinguished by their blue attire. Documented in the Karni Nama, a manuscript capturing this dialogue, the first Guru revealed that in his tenth form, embodied as Sri Guru Gobind Singh, the Khalsa Panth would arise. Their purpose: to confront tyranny, notably against Emperor Aurangzeb. Sri Guru Nanak Dev Ji foresaw a tumultuous path for the Khalsa, marked by internal strife and a departure from their religious principles, reducing Sikhi to a mere name. Despite this, the Khalsa would endure through wars, experiencing resurgence, and ultimately, they would govern diverse territories while upholding their distinctive blue garb.
In the Karni Nama, it is proclaimed that the Guru's Army will ascend to the throne of Delhi, with the umbrellas of kingship swaying over their heads, bringing contentment to all. From East to West, they will conquer, unchallenged by any. Humanity will unite under the Khalsa, and the kingdom of the True King will establish Satjug. The Khalsa Panth will reign, untouched by death's arrows, as the Army of the Timeless flourishes and spreads like locusts. All will don blue vestments, distinguishing them as the rulers, as foretold to Qazi Rukan Din: The Singhs shall rule.
In addition, Sri Guru Nanak Dev Ji engaged in conversation with Kaarun, one of the senior officials at Mecca. During this dialogue, Guru Nanak answered Kaarun's inquiries about the future. The conversation was later transcribed and titled Raj Nama.
In the Raj Nama, it is stated that when one puts on the tenth dress, they will be called Gobind Singh. All Singhs will then wear their hair and accept the 'Pahaul' of the two-edged Sword. This will establish the Khalsa, and people will praise 'Waheguru'. The four races will merge into one, and everyone will carry the five weapons. In Kalyug, they will dress in blue, and the name of the Khalsa will spread far and wide. During Aurangzeb's time, the remarkable Khalsa will emerge, leading to ongoing battles and endless wars for years to come. Despite many sacrifices, the Empire of the Khalsa will ultimately prevail as people hold the name of Gobind Singh in their hearts.
Evidently, discussion on the origins of the blue bana worn by Nihang Singhs begins at Sri Guru Nanak Dev Ji, something which contemporary analysts of Nihang traditions largely overlooked.
Origins of the Akaali Bana
In the history of the Khalsa, there are two key tales about how the blue bana gained validation during Sri Guru Gobind Singh Ji's rule. These stories are sometimes seen as conflicting, casting doubt on their authenticity. The confusion arises mainly because many writers didn't consult the Nihangs, who hold their own traditions, before documenting or discussing them. One story involves Baba Fateh Singh Ji, the youngest Sahibzada (Prince) of the tenth Guru.
The congregation visiting Sri Guru Gobind Singh Ji Maharaj asked for the blessed vision of Akal Purakh (Timeless Being). The Guru then instructed their youngest Prince, Baba Fateh Singh Ji, who was sitting in the Guru’s lap, to show them Akal Purakh. Baba Fateh Singh Ji went to the room where the Guru’s treasury was kept, closed the door, and dressed himself in blue clothing. He also wore a high dummala (conical turban) with a farla (loose cloth). After getting ready, he went to Maharaj. Guru Gobind Singh Ji, wearing the plume, called on the congregation to rise as Akaal Purakh was coming to bless them. Everyone, including Maharaj, saluted Baba Fateh Singh Ji's arrival and seated him on a high palanquin. They all bowed to pay respect because he wasn't just Baba Fateh Singh, but the very form of Akaal Purakh.
During the Guru's time in Anandpur Sahib, there's a room where Baba Fateh Singh Ji prepared himself, known as Dumalgarh Sahib, standing close to Takht Kesgarh Sahib. Every day, Nihang Singhs recall the story in a short prayer called 'Salok Dumale Da'. It tells how the Tenth Guru granted his youngest son a special favor: to establish an order resembling his own appearance. Baba Fateh Singh responded to this blessing by saying;
‘We are the Akali’s (immortals), we universally belong to all yet our path is unique and distinct.’ (Salok Dumale Da)
In this episode, it is revealed that the blue bana is closely associated with the form of Akaal Purakh, earning it the name Akali bana. Moreover, the Tenth Guru bestowed a blessing that a Panth embodying the form of Akaal would prosper – thus emerged the Akali Panth or the path of the immortals. As a result, Akalis, now more commonly known as Nihang Singhs, revere Baba Fateh Singh as the eternal Jathedar (Supreme General) of their armies and as the epitome of the Nihang traditions.
An overview into another tale behind blue bana
One of the widely celebrated stories about the origins of the blue bana and Akali Panth revolves around Bhai Maan Singh, a beloved Singh of Sri Guru Gobind Singh Ji. When Sri Guru Gobind Singh Ji left the battle of Chamkaur as per the Khalsa Panth's order, Bhai Maan Singh and a few other devotees accompanied them through the Machiwara jungle around December 1705. The well-known tale goes that when Sri Guru Gobind Singh removed their blue garments worn as Ucha Da Pir, Bhai Maan Singh kept a small piece of blue cloth. The Guru responded that there would be an order of warriors dressed in blue to honor his devotion.
Another account by Kavi Santokh Singh suggests that when Bhai Maan Singh offered Sukha (cannabis, used for medicinal and spiritual purposes) to the Guru, the latter, pleased with the gesture, granted a boon.
‘There will be many in the Panth Khalsa who shall dress like you and they shall also possess your great character and mindset. Their name will be Nihang and there shall be many of these Akali’s.’ (Gur Partap Suraj, Rut 6, Ansu 44)
According to Kavi Santokh Singh, Bhai Maan Singh was already wearing the blue clothing of the Nihang Singhs. Some commentators have pointed out that two different stories about the origins of the Nihangs raise doubts about their historical legitimacy. However, consulting Nihang oral and written traditions could clear up this confusion and provide a better understanding of their history. Akali Kaur Singh Nihang, a respected Sikh scholar, effectively clarifies this issue by emphasizing the importance of referring to Nihang traditions.
Bhai Maan Singh showed great attention to Baba Fateh Singh Ji, ensuring that the blessing bestowed upon the prince by the Tenth Guru extended to him as well. It's no wonder that Sikh history highlights both Baba Fateh Singh and Bhai Maan Singh as key figures of the Nihang Singh order, known for their distinctive blue attire. Wearing the blue bana symbolizes the essence of Akaal Purakh, as noted by Bhai Daya Singh in his rehatnama, as:
‘Recognise him as an Akali/form of Akaal who is adorned in blue garments.’
The Blue Bana in History
In 1699, during Vaisakhi, Sri Guru Gobind Singh Ji introduced the Khalsa Panth to humanity. The first members of the Khalsa, known as the Panj Pyarai, were revealed to the Sikhs in blue attire. Bhai Gurdas Singh, a poet from that era, documented this significant event in the life of the Tenth Guru.
‘Like this the Buchangi Singh (young warriors) were presented, adorned in blue garments.’ (Vaaran, Bhai Gurdas Singh)
The Khalsa, initially shaped by Sri Guru Gobind Singh Ji, took on the distinctive appearance of blue-clad Nihang Singhs. Evidence supporting this tradition and highlighting the significance of the color blue can be traced in the writings of Sri Guru Gobind Singh Ji. In his teachings, Sri Guru Gobind Singh Ji emphasizes the importance of wearing blue attire, underscoring its symbolic value within the Khalsa community.
‘Arise the Khalsa Panth, the third path). Awaken warrior Singhs adorned in blue clothing.’ (Chand 6, Uggardanti, found in ancient smaller manuscripts and some forms of Dasam Sri Guru Granth Sahib Ji)
The change of the color blue marked a significant split between the Tat Khalsa and the Bandai Khalsa. Nihangs, particularly, resisted Baba Banda Bahadur's reforms, which diverged from the Guru's teachings. Baba Banda Bahadur aimed to diminish the warrior traditions of the Sikhs, replacing the revered blue with red to upkeep his own order. Rattan Singh Bhangu, descendant of Shaheed Mehtab Singh and a prominent Nihang Singh, highlights the importance of this shift among devout Khalsa members.
‘The colour red which the Guru had forbidden, arrogantly he (Banda Bahadur) had his followers dress in this... They stopped the practise of wearing blue clothes and even on their heads wore red turbans.’ (Pracchin Panth Parkash, Part 1, Page 376)
Blue stands out as the main color of the Khalsa, not only according to Sikh accounts but also according to many European observers. These observers highlight that the Tenth Guru mandated the color blue, which was predominantly upheld by the Akali/Nihang Sikhs. In the early nineteenth century, Lieutenant Joseph Davey Cunningham specifically made note of this observation.
‘Besides the regular confederacies, with their moderate degree of subordination, there was a body of men who threw off all subjection to earthly governors, and who peculiarly represented the religious element of Sikhism. These were the ‘Akalis’, or immortals, or rather the soldiers of God, who, with their blue dress and bracelets of steel, claimed for themselves the direct institution of (Guru) Gobind Singh.’ (History of the Sikhs, page 110)
In British accounts, blue and the Khalsa connection appear in traveler stories and military journals. Europeans, like German Baron Charles Hugel, also mention this. Hugel recalls the Tenth Guru's guidance to the Khalsa.
‘...that a weapon of steel should be their symbol, and blue (now worn primarily by the fanatics called Akali or immortals) their uniform...’ (Kashmir und das Reich der Siek, also features in North British Review volume 28, 1845)
A variety of sources, spanning different languages and historical eras, confirm that the original Khalsa emerged wearing blue garments. Over time, the Nihang or Akali warriors steadfastly upheld the tradition of donning blue robes, enduring persecution, attempts at reform, and the pressures of modernization. Despite these challenges, they remained faithful to the symbolic blue attire of the Khalsa throughout the centuries.
Earning the Bana
In today's world, Nihang Singhs still stick to the color blue and wear it proudly as their main attire. They believe in preserving their tradition by donning their bana, a traditional outfit. Typically, a Nihang earns the privilege to wear this attire from within their own battalion, and it's only the Nihang chief who grants permission to wear it.
Nihang Darshan Singh came from a wealthy background. When he arrived at Sabo Ki Talwandi and saw the Nihangs, he became deeply captivated by their way of life. He approached Baba Santa Singh, expressing his desire to become a Nihang Singh himself. Despite several refusals from Baba Santa Singh, who warned him that their lifestyle might not suit him, Darshan Singh persisted. Baba Santa Singh pointed to his own simplicity, indicating that their way of life was far from opulent. Moved by his conviction, Darshan Singh discarded his gold rings into the holy pool and accepted Baba Santa Singh's old shorts and a sack in place of his lavish clothing. For a year, he served the Khalsa wearing only the sack. After this period, Baba Santa Singh bestowed upon him an old bana, one of his own. Darshan Singh went on to serve and meditate extensively, always maintaining humility. He passed away only a few years ago, having never requested new clothes and only accepting Baba Santa Singh's attire. Darshan Singh achieved remarkable spiritual heights during his lifetime.
The value placed on the bana extends far beyond mere fashion; it holds deep significance. Those who don the bana of Shaheed Singh (martyrs) are expected to defend its honor tilldeath. Traditionally, recruits spent a year learning Nihang ways before earning the privilege of wearing the bana, fostering a profound appreciation for its meaning. Sadly, this tradition is fading, with many wearing the bana devoid of Nihang knowledge or spiritual practice, essential prerequisites. This trend dilutes Nihang traditions and misrepresents the order. For instance, some now pair the bana with pyjamas, against Nihang Rehat. Those who wear the bana without adhering to Khalsa traditions or spiritual practices are derogatorily termed 'nang', meaning naked.
Nihang Baba Avtar Singh states;
“Without bani, the bana is only a false disguise.” (Oral interview, January 2009)
In today's times, there's a more relaxed approach towards wearing Bana, noted by Giani Kirpal Singh, a student of Baba Mitt Singh and former scribe of the Budha Dal. He recalls the rigorous journey aspirants had to undergo before joining the Budha Dal. Traditionally, aspirants would serve the community for about 10-12 years before being eligible to take Amrit, the divine nectar in the Khalsa initiation ceremony. Their tasks included washing and scrubbing iron utensils until they gleamed, fetching firewood, tending to fires, caring for horses, cutting grass, and cleaning stables. Only after this extensive effort were they blessed with Amrit and given Bana, starting with Kasherra, a turban, and a shawl-like garment to cover their body, symbolizing the need to conquer desires before receiving the priceless gift of Bana. Singh laments the modern trend where some Sikhs take Amrit but neglect selfless service, meditation, and spiritual enrichment. Instead, they return home to live comfortably, shedding their Bana and Kirpan, engaging in social gatherings, consuming alcohol, and using drugs, actions that deviate from the essence of Sikhi (Reference: Doh Gursikh Nimolak Heereh, page 53)
Although the protocol is no longer enforced, Nihangs today are reminded of the old traditions to uphold the significance and honor of bana. Within the Nihang community, there are lay members who may not wear bana or only partially do so. Some are shardaloo, devoted followers with deep faith in and reverence for the Guru's Nihangs, while others are Singhs leading family lives where constant bana wearing isn't feasible for various reasons. Nevertheless, they maintain utmost respect for the Guru's Bana and may occasionally don it as a mark of respect.
Final Word
History strongly indicates that blue is the primary color of the Khalsa, a tradition preserved by the Nihang Singhs. This tradition finds significant validation in the Uggardanti, authored by Sri Guru Gobind Singh Ji. Sri Guru Nanak Dev Ji was the first to don the blue bana, also prophesying the emergence of the Khalsa army clad in blue. The young prince Baba Fateh Singh and his attendant Bhai Maan Singh Nihang are credited as the first to embrace the blue bana, symbolizing the form of Akaal Purakh, with blessings ensuring the perpetual flourishing of the Nihang order in their memory. The Tenth Guru, in 1699, attired the Khalsa Panth in blue garments, a practice still upheld by Nihangs today, thus maintaining the original form of the Khalsa established by Sri Guru Gobind Singh Ji.
*Based on an article published in Nihang Singh on 13th December 2012