Nihangs: A Tradition of Sikh Martial Arts and Warrior Ethos
For more than three centuries, the Nihangs have preserved a distinctive martial tradition within Sikhism, combining religious discipline with a warrior ethos, traditional weapons and a highly recognisable style of dress. Often described as the “Guru di Ladli Fauj” (the Guru’s beloved army), they remain a visible presence at Sikh religious gatherings, particularly in Punjab, where they participate in processions, festivals and displays of traditional martial skills. The Nihangs have again come into focus following the August 13, 2026, attack on Shiromani Akali Dal president and former Punjab Deputy Chief Minister Sukhbir Singh Badal at Gurdwara Mata Sahib Devan in Nanded, Maharashtra. Badal, who was visiting the gurdwara with his family, was attacked with a kirpan and suffered an injury to his right arm. The accused, Jaspal Singh, was arrested by the local police and has been identified as a Nihang. The incident has revived questions about who the Nihangs are, how the order evolved, what distinguishes it from other Sikh traditions and why a community historically associated with the defence of Sikh institutions occasionally finds itself at the centre of violent controversies. Guru Hargobind develops a martial tradition among Sikhs, laying an early foundation for what would later be associated with the Nihang/Akali ethos. Guru Gobind Singh creates the Khalsa Panth, providing the spiritual and martial framework within which the Nihang tradition later develops. The distinctive blue attire and tall dumalla turban become associated with the Nihang tradition, symbolising fearlessness and detachment from worldly concerns. Sikh warriors, including those later identified with the Nihang tradition, adopt guerrilla tactics in Punjab amid intense Mughal persecution during and after Banda Singh Bahadur’s campaign. Nawab Kapur Singh consolidates the Dal Khalsa, organising Sikh fighting forces into the veteran Buddha Dal and the younger Taruna Dal. Nihang warriors serve among the frontline defenders of Punjab during Ahmad Shah Durrani’s Afghan invasions. During the Misl confederacy era, Nihang groups play an important role around the Akal Takht and in Sikh political and military life. Nihang warriors serve in the armies of Maharaja Ranjit Singh, including as frontline and shock troops during the expansion of the Sikh Empire. Akali Phula Singh dies in the Battle of Nowshera, becoming an enduring symbol of the Nihang tradition’s martial legacy. The British annex Punjab and restrict the carrying of arms, weakening the Nihangs’ traditional military role and contributing to their transformation into a primarily religious and cultural order. As Sikh political and religious institutions undergo major changes during the Gurdwara Reform Movement, Nihang-linked Akali jathas play a prominent role. The Shiromani Akali Dal takes its name from these “Akali” bands. Nihang groups become involved in the preservation and rebuilding of Sikh religious heritage following the destruction and damage caused during Operation Blue Star. Nihangs continue to preserve traditional martial arts, including Gatka and horsemanship, and display their skills at Sikh festivals, particularly Hola Mohalla. Nihangs are an order of traditional Sikh warriors. Often called Akali Nihangs, they trace their roots to the creation of the Khalsa by Guru Gobind Singh in 1699. They are characterised by blue robes, traditional weapons such as swords and spears, horsemanship and large turbans known as dumallas, often surmounted by steel chakkars (quoits). The word Nihang is of Persian origin and means “crocodile”, used metaphorically for a fierce and fearless warrior. Within Sikh tradition, the term is also interpreted through ideas such as nihshank (“without fear”), describing someone pure, unblemished, indifferent to worldly gain and carefree. “Originally, they have been called Akali Nihangs. They were called Akalis because of their war cry of ‘Akal Akal’, the word for the eternal, formless God not bound by the natural law of birth and death. Akali warriors played a significant role in Maharaja Ranjit Singh’s victories, especially in the Multan victory in 1818. Akali Baba Sadhu Singh and Akali Baba Phula Singh were famous warriors. Baba Phula Singh Nihang served as Jathedar of Sri Akal Takht and even punished Maharaja Ranjit Singh for violation of Sikh Rehat Maryada. When, in 1920, armed bands were formed to liberate Sikh gurdwaras from the control of mahants, they were termed Akali Jatha. This is how the Akali Dal got its name in 1920,” says Amanpreet Singh Gill, Professor at SGTB Khalsa College, Delhi. Scholars trace the roots of the Nihang tradition to the late 17th and early 18th centuries, within the broader Khalsa martial tradition. Two major formations — Buddha Dal and Taruna Dal — emerged as key components of the Dal Khalsa, and later became part of the Misl-era Sikh military order. “Buddha” means elderly, old or veteran in Punjabi, while “Dal” means force, army or battalion. Buddha Dal was the group of senior and seasoned warriors, traditionally those aged 45 and above. They acted as a “roaming Takht” or moving throne, guarding historical Sikh shrines, managing camps, maintaining religious traditions and mentoring the younger generation. “Taruna”, also written as “Tarna”, means young, youthful or energetic. Taruna Dal comprised younger warriors, traditionally those below the age of 45, who formed the more mobile fighting force. Divided into smaller battalions or jathas, they were responsible for engaging invaders, carrying out guerrilla raids and undertaking combat operations. Nihangs observe the Khalsa code of conduct and are distinguished by their traditional dress, weapons and martial practices. They also developed a distinct martial vocabulary, which is believed to have served as a form of coded language during their struggles against the Mughal Empire and foreign invaders. Gill explains: “One man for them is ‘Swa Lakh’. They always address each other as ‘Fauj’ and any movement is termed as ‘Charai’ (charge). They give exalted names to the most mundane; the most lowly is hailed as the great and glorious. Sometimes this vocabulary was used to lift the spirits and, on some occasions, to cause confusion among enemy spies. When they offer you milk, they say ‘Samundar chako’. They call their camp ‘chhawani’ (cantonment) and when they are on the move, they call it ‘Chakarvartivaheer’.” Since they are armed and traditionally move in groups, Nihangs have a strict internal code of conduct. The Jathedar of the Dal is responsible for ensuring that members follow the code. Traditionally, members found violating it could be punished by the Jathedar; such punishment is referred to as Sodhalavana, or purification. Nihangs are known for preserving and practising traditional Sikh martial arts. UK-based Sikh scholar Nidar Singh Nihang is an exponent and teacher of the martial tradition known as Shastar Vidya. Nihangs traditionally spend much of the year travelling. “The purpose of travel is pilgrimage to the five Takhts and other gurdwaras outside Punjab. Historically, they have acted as custodians of the sanctity of Sikh sacred spaces associated with the memory of Guru Sahiban and protected such places from local encroachments,” says Gill. Today, Nihangs remain a visible part of Sikh religious life, particularly in Punjab. They participate in religious processions, festivals and ceremonial displays of martial skills. Many also undertake seva (community service) and assist pilgrims during major Sikh gatherings. While most Nihangs are associated with preserving historical and religious traditions, individual members or groups have occasionally been involved in disputes with law enforcement or local administrations. Such incidents attract particular attention because of the group’s distinctive appearance, martial identity and historical symbolism. Nihangs have long been the subject of curiosity and fascination, including in Western accounts of Sikh society. Emily Eden, sister of Governor-General Lord Auckland (1836–1842), visited Punjab during the reign of Maharaja Ranjit Singh and was among the early European artists to depict Nihangs. Photographers such as Raghu Rai and Sondip Shankar have captured their distinctive presence and martial displays at Hola Mohalla. The late G.S. Channi also extensively documented their history, organisation and daily rituals in his documentary. There is no reliable figure because Nihangs are divided into numerous factions and groups. Broadly, three major groupings are identified: Baba Budha Dal, Taruna Dal and Baba Bidhi Chand Dal. Sikh scholars estimate there are several dozen Nihang factions in Punjab. As they traditionally remain mobile, maintaining an accurate count is difficult. Over the years, the Budha Dal remained the principal institutional survivor, while the Tarna Dal became highly fragmented. The Budha Dal’s legacy, however, has been marked by a bitter succession dispute following the death of its 13th Jathedar, Baba Santa Singh. A severe rift emerged between his nephew, Baba Balbir Singh, and other prominent Nihang leaders, including Baba Surjit Singh and Baba Man Singh. Baba Balbir Singh claimed that he had been formally appointed the 14th Jathedar by his predecessor. Loyalists of Baba Surjit Singh contested this, maintaining that an ailing Baba Santa Singh had chosen Surjit Singh in 2005. The most striking feature is the large turban known as a dumalla, which may incorporate the farla, a flowing blue pennant associated with distinguished Khalsa warriors and signifying honour, fearlessness and continuity with the martial heritage of the Khalsa. The folds of the dumalla may contain miniature weapons such as the chakkar (quoits), khanda and small daggers. The turban is therefore both functional and a visible symbol of martial identity. The face of a Nihang is defined by unshorn hair (kes) and a naturally flowing beard, constituting the foremost of the Five Ks prescribed for Khalsa Sikhs. Around the neck, many Nihangs wear a mala or gatra, while the gatra supports the kirpan, representing the obligation to defend the weak and uphold justice. The torso is commonly covered by a deep-blue chola, a flowing martial robe that facilitates movement and symbolises the tradition’s distinctive identity. Crossed bandoliers historically carried ammunition, while broad kamarkassas or waistbands held swords, daggers and other equipment. On their arms, Nihangs may wear large karas or iron bracelets, often larger than those worn by other Sikhs. No. Their identity extends beyond distinctive dress and weapons. Daily meditation upon Naam, recitation of Nitnem, participation in Gurbani, communal service (seva) and adherence to the Rehat Maryada form the spiritual foundation of the Nihang tradition. In this understanding, external attire alone does not constitute the complete character of a Nihang. Any person, irrespective of caste or background, can become a Nihang, provided the person follows Sikh traditions, maintains unshorn hair and is prepared to live as a baptised Khalsa Sikh. Such a person is initiated through an Amrit Sanchar ceremony, given the required robes and weapons and expected to recite the prescribed daily banis, perform daily ablutions and offer morning and evening prayers. Yes. Nihangs have figured in the news in recent years following several incidents involving alleged violence against civilians and clashes with the police. June 16, 2026: A dispute between local residents and Nihang Sikhs in Rudraprayag/Karnaprayag, Uttarakhand, escalated into an alleged sword attack, leaving several people, including a Nihang, injured. Police arrested four Nihangs, who were later released on bail. March 2025: A Nihang was among three people arrested after two migrant workers were allegedly attacked with swords in Ludhiana. The same month, another Nihang claimed responsibility for the murder of a social media influencer over what he considered obscene online content. January 2024: A Nihang, Ramandeep Singh alias Mangu Math, allegedly killed a young man inside a gurdwara at Phagwara after accusing him of attempting sacrilege. July 2024: Four men dressed in Nihang attire were seen on CCTV attacking Shiv Sena leader Sandeep Thapar with swords in Ludhiana. Around the same time, a shopkeeper in Tarn Taran was allegedly killed by Nihangs in a monetary dispute. November 2023: A policeman was killed and others injured in a gunfight between police and Nihangs during a dispute over control of a gurdwara in Sultanpur Lodhi, Kapurthala district. October 15, 2021: A man was found murdered at the Singhu border in Sonipat, Haryana, allegedly over the desecration of a Sikh holy book. April 2020: A group of Nihangs from a dera in Patiala allegedly drove through barricades around a wholesale vegetable market in Sanaur. When stopped by Punjab Police for violating curfew restrictions, they allegedly attacked the police with swords, severely injuring the hand of an Assistant Sub-Inspector. Sikh scholars say the principal challenge facing Nihang groups today is preserving their traditional identity and discipline while preventing individuals from adopting Nihang attire without following the associated code of conduct. They argue for a mechanism combining religious instruction and appropriate legal safeguards so that individuals who enter the tradition without adhering to its discipline do not damage the legacy associated with the “Guru ki Fauj” and the Khalsa Panth.
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