‘Bhang’ or ‘Sukhnidhaan,’ a form of marijuana (cannabis), is widely used by many Nihangs today. Its consumption is often justified by citing various tales and stories, claiming them to be ‘early traditions.’ However, our Guru is eternal and always with us. Why rely on stories and so-called traditions when we have Sri Guru Granth Sahib Ji to guide us on what aligns with Gurmat? Gurbani clearly condemns the use of intoxicants, including marijuana.
Medical studies suggest that regular cannabis consumption, particularly in heavy users or those with genetic predispositions, is associated with an increased risk of schizophrenia, memory impairment, and other mental health issues.
Many modern-day ‘Nihang Singhs’ observe rituals and practices that contradict Gurmat, such as the consumption of marijuana (‘bhang’). These customs and so-called ‘traditions’ gradually found their way into Nihang practices during the period when Mahants controlled Sikh Gurdwaras from the 18th to early 20th century. It is well known that Shiva devotees consume bhang, indulge in intoxication, and eat meat – practices that some Sikhs later adopted due to confusion between Sikhi and Hindu influences.
During this time, many non-Sikh customs infiltrated the Sikh Panth, distorting Sikh practices. Those who follow these anti-Gurmat rituals often claim they are ‘old traditions’ (Puraatan Maryada) from the Guru’s time. However, Gurbani provides the true standard for determining whether a practice aligns with Gurmat (the Guru’s teachings) or is simply Manmat (self-willed belief). A careful reading and understanding of Gurbani make it clear that certain distortions have crept into Nihang traditions and, more broadly, into the Sikh community.
When Babur offered ‘Bhang’ to Guru Ji, Guru Ji declined and instead asked Bhai Mardana Ji to play the ‘Rabaab.’ At that moment, Guru Ji recited the following Shabad:
ਤਿਲੰਗ ਮਹਲਾ 1 ਘਰੁ 2 ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ਭਉ ਤੇਰਾ ਭਾਂਗ ਖਲੜੀ ਮੇਰਾ ਚੀਤੁ ॥ ਮੈ ਦੇਵਾਨਾ ਭਇਆ ਅਤੀਤੁ ॥
ਕਰ ਕਾਸਾ ਦਰਸਨ ਕੀ ਭੂਖ ॥ ਮੈ ਦਰਿ ਮਾਗਉ ਨੀਤਾ ਨੀਤ ॥1॥
ਤਉ ਦਰਸਨ ਕੀ ਕਰਉ ਸਮਾਇ ॥ ਮੈ ਦਰਿ ਮਾਗਤੁ ਭੀਖਿਆ ਪਾਇ ॥1॥ ਰਹਾਉ ॥
ਕੇਸਰਿ ਕੁਸਮ ਮਿਰਗਮੈ ਹਰਣਾ ਸਰਬ ਸਰੀਰੀ ਚੜ੍ਣਾ ॥
ਚੰਦਨ ਭਗਤਾ ਜੋਤਿ ਇਨੇਹੀ ਸਰਬੇ ਪਰਮਲੁ ਕਰਣਾ ॥2॥
ਘਿਅ ਪਟ ਭਾਂਡਾ ਕਹੈ ਨ ਕੋਇ ॥ ਐਸਾ ਭਗਤੁ ਵਰਨ ਮਹਿ ਹੋਇ ॥
ਤੇਰੈ ਨਾਮਿ ਨਿਵੇ ਰਹੇ ਲਿਵ ਲਾਇ ॥ ਨਾਨਕ ਤਿਨ ਦਰਿ ਭੀਖਿਆ ਪਾਇ ॥3॥1॥2॥
(Ang: 721)
In this Shabad, Guru Ji clearly states: ‘ਭਉ ਤੇਰਾ ਭਾਂਗ’, meaning “The Fear of You, Waheguru, is my marijuana (cannabis).” This makes it evident that for a Sikh, true intoxication comes from the divine awe of Waheguru, not from any substance.
Reading this holy Shabad, how can anyone claim that Guru Ji accepted ‘Bhang’ or did not condemn its use? Guru Ji not only rejected it but also elevated the true intoxication a Sikh should seek- spiritual bliss through devotion and reverence for Waheguru.
Some people question where Gurbani prohibits the consumption of marijuana, meat, and alcohol. Let’s reflect on the Salok by Bhagat Kabeer Ji on Ang 1377 of Sri Guru Granth Sahib Ji:
ਕਬੀਰ ਭਾਂਗ ਮਾਛੁਲੀ ਸੁਰਾ ਪਾਨਿ ਜੋ ਜੋ ਪ੍ਰਾਨੀ ਖਾਂਹਿ ॥
ਤੀਰਥ ਬਰਤ ਨੇਮ ਕੀਏ ਤੇ ਸਭੈ ਰਸਾਤਲਿ ਜਾਂਹਿ ॥੨੩੩॥
In this Shabad, Bhagat Kabeer Ji says, “Those who consume marijuana, fish, and alcohol, regardless of their pilgrimages, fasts, or rituals, their actions are all in vain.” (Ang 1377)
This salok clearly prohibits marijuana, fish, and alcohol, categorizing them as substances that undermine religious practices. Rather than listing every intoxicant or forbidden food, Gurbani uses categories like marijuana (bhang), fish (meat), and alcohol to convey that all such substances are harmful.
Key Points:
ਭਾਂਗ (marijuana) includes all drugs – whether smoked, eaten, or injected. Some argue that bhang is part of Sikh tradition, particularly among Nihangs, but the true Guru, Sri Guru Granth Sahib Ji, is the ultimate guide, not the distorted traditions.
ਮਾਛੁਲੀ (fish) refers to all flesh, including meat from land and sea animals, as well as eggs.
ਸੁਰਾ (liquor) refers to all types of alcohol, whether it is beer, whisky, rum, brandy, or any type of wine etc.
Gurbani makes it clear: “No matter how many pilgrimages, fasts, or rituals one follows, if they consume intoxicants or meat, their efforts are futile.” A Sikh must reject these practices and adhere to the teachings of Guru Granth Sahib Ji, which prohibit the consumption of such substances.
Thus, Gurbani condemns the use of bhang and other intoxicants. It is imperative to follow the Guru’s word and not indulge in self-willed beliefs.
As per the ‘Sikh Rehat Maryada,’ A Sikh must not take hemp (cannabis), opium, liquor, tobacco, in short, any intoxicant. His only routine intake should be food and water. Furthermore, the Sikh Rehat Maryada states that individuals who consume intoxicants such as hemp, opium, alcohol, narcotics, cocaine, and others, are considered Tankhayiya (those who commit a religious breach).
Historically, bhang was used by Sikhs as a medicinal remedy during times of war, administered in precise doses to ease pain and treat injuries. This use was based on necessity and for healing purposes only. However, in contemporary times, some Nihangs have misinterpreted this historical use, consuming bhang not for medicinal reasons but to achieve intoxication. This modern practice contradicts the teachings of Sikhi, as the consumption of intoxicants for pleasure or altered states of consciousness goes against the core principles of self-control, discipline, and spiritual focus that Sikhi emphasizes. Sikhi emphasizes spiritual clarity, self-discipline, and devotion to Waheguru, not the pursuit of altered states through intoxicants.
In Suraj Prakash Granth, Kavi Santokh Singh explicitly warns against bhang:
ਤਨਕ ਤਮਾਕੂ ਸੇਵੀਏ ਦੇਵ ਪਿੱਤ੍ਰ ਤਜਿ ਜਾਇ ॥ ਪਾਨੀ ਤਾਂ ਕੇ ਹਾਥ ਕਾ ਮਦਰਾ ਸਮ ਅਘ ਦਾਇ ॥ 22॥
ਮਦਰਾ ਦਹਿਤਾ ਸਪਤਿ ਕੁਲ ਭੰਗੁ ਦਹੈ ਤਨ ਏਕ ॥ ਸ਼ਤ ਕੁਲ ਦਹਿਤਾ ਜਗਤ ਜੂਠ ਨਿੰਦਾ ਦਹੈ ਅਨੇਕ ॥ 23॥
“Those that consume even a minuscule amount of tobacco are disowned in the afterlife by their ancestors and drinking water from such a person is similar to drinking alcohol. By drinking alcohol seven generations are exterminated and by consuming Bhang/marijuana the body is destroyed. The person who consumes tobacco exterminates one hundred generations and many generations go to hell because of gossiping.”
This passage highlights the severe consequences of consuming bhang and other intoxicants, demonstrating that its use is completely against Gurmat.
In summary, while bhang was once used in a controlled, medicinal context, its modern abuse as a means of intoxication is incompatible with Gurmat. Gurbani, along with the Sikh Rehat Maryada, provides clear and unwavering guidance against the use of intoxicants. For a Sikh, true spiritual intoxication is achieved through the reverence of Waheguru, not through substances that impair our clarity and discipline. Let us adhere to the teachings of our eternal Guru and maintain the purity of our path.
