# Kala Afghana - An Adi Granth Purist



## plamba (Jul 22, 2004)

GURBAKHSH SINGH KALA AFGHANA: AN ADI GRANTH PURIST

By PUNEET SINGH LAMBA 

The Sikh Times, Jul. 10, 2004 

INTRODUCTION

In the years that followed Martin Luther's excommunication on January 3, 1521, Luther's anti-establishment ideas caught fire and mushroomed into what became the Protestant Reformation movement within Christianity.[1] 

A number of progressive Sikhs, particularly among the diaspora[2], are hopeful that Gurbakhsh Singh Kala Afghana's excommunication, announced by the Akal Takht (the supreme Sikh temporal authority, analogous to the Vatican) one year ago today, will spark a similar reform campaign within Sikhism. 

MISSION

Kala Afghana has devoted the past twenty (or so) years of his life, since retiring from Punjab's police force, to dispelling the ritual and mythology that has gradually contaminated Sikhism over the years since its pristine birth in 1469. 

He believes Sikhism, like Buddhism and Jainism, would have been absorbed into Hinduism were it not for the unambiguous and consistent delineation of Sikh theology provided by Sikhism's primary scripture, the Adi Granth. In an interview with The Sikh Times, Kala Afghana stated that his only rahit maryaada (code of conduct) is the Adi Granth. He confirmed that he doesn't believe in the official Sikh Rahit Maryaada, approved by the Shiromani Gurdwara Parbandhak Committee (S.G.P.C.), an elected body responsible for managing India's major gurdwaras. 

His most influential work is the multi-volume epic titled Biparan Kii Riit Ton Sach Daa Maarag (From the Practice of Ritual to the Path of Truth). The series expounds in great detail on the astonishing number of rituals and mythologies that have gained currency in contemporary Sikhism. This essay highlights the primary themes. 

AMRIT SANSKAAR

The fifth volume in the series lays out the Vancouver-based author's controversial views on amrit (sweetened baptismal initiation water). Although twice-baptized[3] himself and a strict observer of the amrit-dhari (orthodox) form required of baptized Sikhs, he raises several compelling questions regarding the origin and state of amrit sanskaar, Sikhism's institution for initiation into the orthodox[4,5] Khalsa order. 

When Sikhism's tenth Guru (preceptor), Gobind Singh, announced an end to the line of personal human Gurus, he awarded Guru status jointly to the Adi Granth (or Guru Granth, a book of spiritual hymns) and the Guru Panth (the collective will of the Sikh community). Therefore, Kala Afghana contends that only the hymns contained within the Adi Granth ought to be read during the baptism ceremony. 

In it's current state, however, the initiation ceremony consists of the reading of five hymns, of which three (Jaap, Ten Savaiyaas, and Benatii Chaupaii) are from the Dasam Granth and only two (Jap and Anand) are from the Adi Granth.[6] The Dasam Granth is a body of work of disputed authorship, traditionally attributed, in whole or part, to Guru Gobind Singh. 

Traditionalists claim that Guru Gobind Singh read from the Dasam Granth during the pioneering baptism ceremony performed during the 1699 founding of the Khalsa. In rebutting such claims, Kala Afghana reasons that if Guru Gobind Singh wished to elevate the Dasam Granth to the position of Guru, he would have done so by including it into the Adi Granth. 

DASAM GRANTH

Whereas the Adi Granth consistently stresses its patently religious message of liberation through meditation on the divine Name, the Dasam Granth, in contrast, consists primarily of legends from the Hindu Puraanas and anecdotes that have little to do with religious belief.[7,8] It is, therefore, difficult to accept the contents of the Dasam Granth as either sacred or scripture.[9] As one scholar put it, the 'Sikh Rahit Maryaada illustrates the general ambivalence toward the Dasam Granth by omitting all reference to it.'[10] 

According to Kala Afghana, reading hymns from the Dasam Granth during the baptism ceremony is tantamount to according Guru status to the Dasam Granth. His challenge to the current incarnation of the institution of amrit sanskaar is rooted in a strict refusal to treat the Dasam Granth as sacred scripture. He insists that by not doing so explicitly, Guru Gobind Singh sought to draw a clear distinction between the two, a distinction that appears to be lost on those who insist on treating it as scripture. 

And yet, Kala Afghana's odds seem poor when one considers the historical evidence pointing to the prevalence of reverence for the Dasam Granth and Hindu scriptures throughout Sikh history.[11] Present instances include the installation and recitation of the Dasam Granth at two of the five Sikh Takhts (seats of supreme authority), namely Takht Hazoor Sahib (Nanded, Maharashtra) and Takht Patna Sahib (Bihar), as well as in gurdwaras (Sikh places of worship) 'managed by the Nihang Sikhs.'[12] The Kukaas, a Sikh sect founded by ex-Naamdhaarii Ram Singh, go one step further and require their adherents to treat the Dasam Granth as scripture in exclusion to all other religious texts including the Adi Granth.[13] 

AMRIT

Kala Afghana also challenges the stockpile of mythologies surrounding the institution of amrit. He refutes as completely baseless, for example, the traditional mythological claims that amrit can revive the dead. Traditionalists claim that the amrit sarovar (pool of nectar) surrounding the Darbar Sahib (Golden Temple) in Amritsar, Punjab possesses the power to revive the dead. Kala Afghana contends that if this were true we would not have witnessed the numerous dead bodies floating in the pool at the conclusion of Operation Blue Star[14] in 1984. 

GUR-BILAAS CHHEVIN PATSHAAHII

It should be noted that although Kala Afghana had been writing since 1993, the Akal Takht did not move to ban him and his writings until after he unmasked the mythological and ritualistic content of the 1999 reissue of Gur-bilaas Chhevin Patshaahii, co-edited by the Akal Takht's jathedar (head priest), Joginder Singh Vedanti. 

The anonymously authored book, often 'attributed to a poet called Sohan,'[15] is a 'hagiographic treatment'[16] of the life of Sikhism's sixth Guru, Hargobind. It 'portrays Guru Hargobind as the twenty-fourth reincarnation [avatar] of [the Hindu god] Vishnu'[17] and asserts that the Darbar Sahib's four entrances represent not egalitarianism but 'the four arms of Chatarbhuji (a Hindu god).'[18]By October 2000, the objections originally voiced by Kala Afghana had gained sufficient momentum to compel the S.G.P.C. to ban[19] its own publication. 

However, despite the withdrawal of the book, the rituals prescribed in it continue to be practiced at the Darbar Sahib, the holiest shrine of the Sikhs. These rituals include the nightly bathing in milk of the floor that provides the Adi Granth's daytime setting, keeping a ghee jyoti (oil lamp) lit at all times, and the provision of a cot and quilt for the Adi Granth at its nighttime resting place. 

Although Vedanti wrote a disclaimer in his preface to the book acknowledging the book's numerous anti-Sikh aspects, paradoxically he also expressed the desire to see the resumption of its recitation in gurdwaras. He justified his role in promoting the book by characterizing it as 'a primary source on the life of Guru Hargobind.'[20] 

In the above backdrop, Vedanti's action against Kala Afghana appears vengeful. Furthermore, it is an irresponsible abuse of power contributing to the lowering of the prestige of his august office. 

NOTES AND REFERENCES

1. Karolides, Nicholas J., Margaret Bald and Dawn B. Sova, 100 Banned Books: Censorship Histories of World Literature (New York: Checkmark Books), pp. 228-229, 1999. 
2. The Sikh Bulletin (Roseville, CA). 
3. Interview with The Sikh Times, June 1, 2003. 
4. Singh, Khushwant, A History of the Sikhs, Volume 2 (New Delhi: Oxford University Press), pp. 293 and 320, 1999. 
5. McLeod, W. H., The Sikhs: History, Religion, and Society (New York: Columbia University Press), p. 53, 1989. 
6. McLeod, W. H., Sikhs of the Khalsa: A History of the Khalsa Rahit (New Delhi: Oxford University Press), p. 398, 2003. 
7. McLeod, W. H., Textual Sources for the Study of Sikhism (Chicago: The University of Chicago Press), p. 6, 1984. 
8. McLeod, Hew, Sikhism (Penguin Books), p. 177, 1997. 
9. Oberoi, Harjot, The Construction of Religious Boundaries: Culture, Identity and Diversity in the Sikh Tradition (New Delhi: Oxford University Press), p. 98, 1994.
10. McLeod, W. H., The Sikhs, p. 135.
11. Oberoi, Harjot, The Construction of Religious Boundaries, p. 99. 
12. McLeod, W. H., The Sikhs, p. 92. 
13. Singh, Khushwant, A History of the Sikhs, Volume 2, p. 129. 
14. Operation Blue Star was the code name given to the Indian army's offensive into the Darbar Sahib, aimed at the epicenter of the armed movement for Sikh autonomy in the Indian state of the Punjab. 
15. Mcleod, W.H., Textual Sources for the Study of Sikhism, p. 12. 
16. Mcleod, W.H., Textual Sources for the Study of Sikhism, p. 161. 
17. Oberoi, Harjot, The Construction of Religious Boundaries, p. 102. 
18. Singh, Jasvinder, The Sikh Sentinel, July 11, 2003. 
19. The Tribune, May 11, 2003. 
20. The Tribune, August 3, 2003.

http://sikhtimes.com/bios_071004a.html


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## Tejwant Singh (Jul 23, 2004)

*Dear Puneet ji,*

*Guru Fateh,*

*I discussed the above at length in different Sikh Forums last year.*

*When I read that some sikhs encouraged by Giani Vedanti were burning Kala Afghana's books , I posed the following question:-*


*1. How is burning or banning books of any kind Gurmat?

2. Does Gurbani teach us to ban or burn anything that we donot agree with?

3. Did our Gurus burn any literature they thought was ungodly? To the contrary. Guru Teg Bahadur ji gave HIS head so that Hindus could worship thier God in their way although HE did not agree with it.

4. Hitler was the cruelest man of the century and he burnt books. Is there any difference between his mentality and the mentality of the people who call themselves GURU KEI SIKHS  who indulge in this?

5. The Iranian Ayotollah did the same to Salman Rushdie's book "The Satanic verses" and also he put the price on his head (remember something like this from our history?). How many of you thought that it was ok to do that?

I donot agree with Kala Afgana on many things but this is NOT the Gurmat way to resolve any matter.*

*Tejwant Singh

*


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## Arvind (Jul 23, 2004)

I agree 100% with Tejwant ji. Burning books seem to be going to old ages to protest something, and this actually gives more visibility. As rightly said - Keep both or all the views (agreeable and disagreeable), and then able people will be able to pick up and understand the things with more depth with their own prudence.


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## plamba (Jul 23, 2004)

VaheguruSeekr said:
			
		

> I donot agree with Kala Afgana on many things but this is NOT the Gurmat way to resolve any matter...Tejwant Singh



Thank you for supporting freedom of expression and civility in the face of disagreement.

I am interested in hearing your objections to what KA has written.

Puneet Singh Lamba/Boston
http://sikhtimes.com


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## Tejwant Singh (Jul 23, 2004)

Dear Puneet Ji,

 I have only read snipets of his thought process in several Sikh Forums. I would like to get hold of his books to further my knowledge in this matter.

In what I have read, I do not disagree with his view of questioning what creates doubts in a seeker's mind about the peripheral events which are not mentioned in SSGS as we all know only SGGS is our benchmark.

Before I write about my disagreements, I would like to ask you the following:-

1.Did Kala Afghana use a term in his books which translates as ORTHODOX sikh or ORTHODOX Khalsa order? If he did, then I would appreciate if you can indicate the site where I can read that portion where orthodox is mentioned.

If it is you who wrote it then can you please give me your meaning of the word ORTHODOX and how it relates to a Sikh and Khalsa Panth in your point of view? 

2. Did Kala Afghana use the word 'DASAM GRANTH' in his books? If he did, then did he also mention that theres no such book as DASAM GRANTH?

3.Your wrote:
*<<Kala Afghana also challenges the stockpile of mythologies surrounding the institution of amrit. He refutes as completely baseless, for example, the traditional mythological claims that amrit can revive the dead. Traditionalists claim that the amrit sarovar (pool of nectar) surrounding the Darbar Sahib (Golden Temple) in Amritsar, Punjab possesses the power to revive the dead. Kala Afghana contends that if this were true we would not have witnessed the numerous dead bodies floating in the pool at the conclusion of Operation Blue Star[14] in 1984. >>*

If you could also give me the references where he refutes what you wrote above about reviving the dead, I would be greatful.


For a Sikh, the journey is not physical but spiritual. As it is ONLY SPIRITUAL then the death is also spiritual NOT PHYSICAL and I am sure being a seeker himself Kala Afghana is aware of  that.

In other words if Kala Afghana has mentioned about the physical death without explaining that it is NOT physical but ONLY spiritual, then he is dead wrong. No pun intended.

Peace and Love

Tejwant


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## Tejwant Singh (Jul 24, 2004)

> Puneet Singh writes:-
> In the years that followed Martin Luther's excommunication on January 3, 1521, Luther's anti-establishment ideas caught fire and mushroomed into what became the Protestant Reformation movement within Christianity.[1]
> 
> A number of progressive Sikhs, particularly among the diaspora[2], are hopeful that Gurbakhsh Singh Kala Afghana's excommunication, announced by the Akal Takht (the supreme Sikh temporal authority, analogous to the Vatican) one year ago today, will spark a similar reform campaign within Sikhism.


Puneet Ji,

Guru Fateh,

Are you comparing Kala Afgahna to Martin Luther, the founder of protestant faith in Christanity?

As you are. Can you pls enlighten me about your conclusion?

Thanx

Peace & Love

Tejwant


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## plamba (Jul 24, 2004)

VaheguruSeekr said:
			
		

> I would like to get hold of his books to further my knowledge in this matter.



To read GSKA's books, please visit:

http://www.sikhbulletin.com/downloads/index.php



			
				VaheguruSeekr said:
			
		

> Did Kala Afghana use a term in his books which translates as ORTHODOX sikh or ORTHODOX Khalsa order?



KA hasn't, to my knowledge, used the term "orthodox" or similar.



			
				VaheguruSeekr said:
			
		

> If it is you who wrote it then can you please give me your meaning of the word ORTHODOX and how it relates to a Sikh and Khalsa Panth in your point of view?



As indicated in footnotes four and five of my essay, my usage of the term has been borrowed from other historians (Khushwant and McLeod). According to McLeod, "The Khalsa may be regarded [as] an elite or as the 'orthodox' version of the Sikh identity, but the Rahit need not be regarded as a code which automatically excludes all who do not meet its strict requirements."



			
				VaheguruSeekr said:
			
		

> Did Kala Afghana use the word 'DASAM GRANTH' in his books? If he did, then did he also mention that theres no such book as DASAM GRANTH?



KA has indeed used the term "Dasam Granth" (vol. 5, p. 133). I'm not sure what you mean by there being "no such book." Please elaborate. I am well aware of the existence of such a book.



			
				VaheguruSeekr said:
			
		

> If you could also give me the references where he refutes what you wrote above about reviving the dead, I would be greatful. For a Sikh, the journey is not physical but spiritual. As it is ONLY SPIRITUAL then the death is also spiritual NOT PHYSICAL and I am sure being a seeker himself Kala Afghana is aware of  that. In other words if Kala Afghana has mentioned about the physical death without explaining that it is NOT physical but ONLY spiritual, then he is dead wrong. No pun intended.



KA does indeed make the distinction between physical death and spiritual death. However, he critiques versions of history (e.g. "Gurmat Rahit Maryada" by the Bhindranwale seminary) that claim that on Vaisakhi day in 1699 Guru Gobind Singh had indeed severed the heads of the five beloved and that their heads were restored to their bodies upon the sprinkling of amrit. In this context, given that Guru Gobind Singh had a blood stained sword in his hand, the severing of heads can only be assumed to be physical, not spiritual (vol 5, pp. 213-218).

Thank you for the excellent discussion.

Puneet Singh Lamba
Boston, MA
http://sikhtimes.com


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## plamba (Jul 24, 2004)

VaheguruSeekr said:
			
		

> Are you comparing Kala Afgahna to Martin Luther, the founder of protestant faith in Christanity? As you are. Can you pls enlighten me about your conclusion?



Martin Luther revolted against "the decadence and corruption of the Catholic pope and clergy" (see footnote one in my essay).

KA is similarly protesting corruption within the Sikh leadership that has resulted in Vedanti promoting a brahminical text (Gur-bilass Chhevin Patshaahii).

As happened in KA's case, Luther's books were burnt with the blessings of the pope.

There's always a trigger point that causes movements to catch fire. I am arguing that KA's excommunication might be such a point in Sikhism.

Puneet Singh Lamba
Boston, MA
http://sikhtimes.com


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## Tejwant Singh (Jul 27, 2004)

*One more interaction regarding KalaAfghana*

Forwarded Message: 
 Subj:*Re: [gurmatdiscussions] Re: [Khalistan] Kala Afghana was beaten up in londan ... *Date:6/1/04 12:17:34 PM Pacific Daylight TimeFrom:RoadRunnr123To:gurmatdiscussions@yahoogroups.com, news@sikhhelpline.com, akj@yahoogroups.com, AmericanSikhs@yahoogroups.com, khalistan@yahoogroups.com, learning-zone@yahoogroups.com, learning-zonenews@yahoogroups.com, naujawan-academy@yahoogroups.com, snamembers@yahoogroups.com, Lsingh4




<<In a message dated 6/1/04 9:16:33 AM Pacific Daylight Time, lsingh4@cs.com writes:Tejwant ji


Kala afghana is no longer a sikh.he is excommunicared from sikh
panth.Before that, at best, he was an atheist,corrupt agent of hidden
forces.

If he writes trash about sikh scriptures and history with a view to
distort sikhism,what else you expect sikhs to do.

Gur ki ninda sunne na kaan---

Ajit >>​*Ajit Singh ji,*


*Guru Fateh,*

*Only IK ONG KAAR knows who is a Sikh and who is not. You and I will never find out. Hence it is naive to play ONE GOD by judging people about thier spirituality.*

*We must remind ourselves as often as possible about our relationship with IK ONG KAAR and how it is obtained, when we read the following verse in ANAND SAHIB everyday.*

*'Non davaerei purgut keeyei, Dasvan gupt rakhaaeiyah.'*

*'ONE GOD has given us 9 visible 'PORTALS' in our body and the 10th is the hidden one, our spiritual PORTAL, which is given to every individual and through this 10th door one finds the path to seek IK ONG KAAR.'*

*If this is the only path as prescribed in the GURBANI, then how can you and I judge who is a sikh and who is not??!!*

*Now let me not deviate myself from subject of Kala Afghana whose books were burnt and also banned by the members of our panth. I would like to know how would you define those people!!! Please let me know when and which of our Gurus beat anyone up, banned and burned the books whom they did not agree with?*

*To the contrary, our Gurus gave thier lives to defend the innocents who were being raped and killed by the fiends even though they did not agree with thier spiritual path.*

*I myself do not agree with lots of things that Kala Afghana has said. But is that the reason to beat the guy up because he has offended IK ONG KAAR from our FINITE benchmark?*

*Ajit ji,*

*Please enlighten me, *

*1.How can one insult, criticise or be blasphmous to the CREATOR?*

*2.How can we measure the INFINITE with our FINITE yard stick?*

*The answer for the above 2 is NO. As it is NO then we should find the Gurmat way to resolve this.*

*My point is that by showing our anger rather than outrage we are making a success out of his books. Had the books been ignored, the matter would have settled and the books would be still collecting dust in the publisher's warehouse. *

*I have no idea why we have turned a flop movie into a box office hit.*

*As sikhs it our duty to contest ANTI GURMAT with GURMAT by giving examples from SGGS ( which has already been done by various scholars of Sikhi) not by beating, by banning or burning his books nor by ex-communicationg someone.*

*Talking about ex-communication, what does the Panth achieve from this action? Do you think by doing this we have been able to close Kala's 10th PORTAL which can only be bestowed by IK ONG KAAR? NOT POSSIBLE in anyway or form.*

*By ex communicating anyone from the PANTH is the same as trying -without success-to close one of the 4 doors of Harimandir Sahib hence running away from Gurmat Ideals.*

*Let's combat ANTI GURMAT with GURMAT not by using violence the way the marauders did in India. *

*Let the amber of GURMAT light itself from our inner manifestation. Sikhi can not be imposed. It is manifested eternally through our 10th PORTAL which each of us has been blessed with by ONE GOD'S grace. You and I can not even take a peek from someone else's 10th Portal.*

*My 2 cent worth.*

*Tejwant Singh*


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## Arvind (Jul 27, 2004)

Well said Tejwant ji.

Burning books, beating up is not the right way. Honestly, since childhood, I find tankhahiya system somewhat odd due to my limited information about the topic, and find this something similar to be playing God by humans (SGPC). 

Anyway, coming back - Resolving issues by Gurmat, certainly is. Actually, this freshens up a psychological training - Six Thinking Hats by Dr. Edward Bono. The technique emphasizes looking at an issue and resolution from different points of view, without pointing at a person. Measuring the result analytically with all sort of parties involved, results into constructive conclusion too.

But somehow, I get the feeling, that we tend to lose focus of discussion sooner, shift focus to the person, and get offended really fast. However, with Gurmat, I find these tendencies dying within me.

(((( Ik Ong Kaar ))))


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## Neutral Singh (Jul 27, 2004)

I agree every bit with you Tejwant Ji.


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## plamba (Jul 27, 2004)

VaheguruSeekr said:
			
		

> Let's combat ANTI GURMAT with GURMAT...



That's starting to sound like rhetoric given that there hasn't been much actual discussion of KA's writings on this thread.

Can we please get down to discussing his writings?

Puneet Singh Lamba/Boston
http://sikhtimes.com


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## Tejwant Singh (Jul 27, 2004)

> Originally posted by Plamba
> That's starting to sound like rhetoric given that there hasn't been much actual discussion of KA's writings on this thread.
> 
> Can we please get down to discussing his writings?


Puneet ji,

Guru Fateh.

I had no idea that for you interacting about justice being served or not  is mere rhetoric.

The way it seems you want to argue with people who think differently than you do. I am not here for the argument. I am here to interact so that I can learn from the SADH SANGAT .

Before we go any further on the subject I would like to know the  following from you.

1.What/who is a sikh for you?

2. Is Baana important for a person to be called a sikh?

3.Would you call a person a sikh without the baana ?

4. Is Khande de pahul must for a person to become a sikh?

5. Are you a baana wearing Sikh? if yes then are you in favor of taking amrit?
pls give me your reason either way.

In the sikhi spirit of full disclosure I took amrit about 17 years ago and I do not consider myself orthodox as sikhi can not be put in a box of orthodoxy.Well that's my point.

Secondly and more important thing is that you think very high of KG and because of this you are ready to defend him with tooth and nail no matter what. Thats why you have made him 'a protestant messiah' of Sikhi, which for me is quite far fetched.

I would only compare GURU NANAK with Martin Luther  as we know what Guru Nanak did no one on this face of the earth could have ever done. KG or no one else can be compared to MArtin Luther from our faith but GURU NANAK. However KG does have some good points and As I said they should be discussed openly by sikh sangat. However parochial minded people refuse to talk about it and also will not even let him enter the Gurdwaras where he could express himself about his viewpoint. This is more due to insecurity and passing the buck to the Akaal Takhat mentality.

Regarding Rehatnaama, please check the follwoing thread:-

http://www.sikhphilosophy.net/threads/sikhism-a-religion.264/

I would also urge you to go through all the threads about Sikhi here, if you have not doen so already, so that you can have some kind of idea about the sikhi thought process of the sadh sangat in this forum.

Puneet ji, Your greviance lies with the Akaal Takhat and  SGPC, and the  religio politicos, sitting crossed legged on high chairs claiming to be the caretakers of the panth, not with me.

Peace & Love

Tejwant


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## plamba (Jul 27, 2004)

VaheguruSeekr said:
			
		

> I am not here for the argument. I am here to interact so that I can learn from the SADH SANGAT .
> 
> Before we go any further on the subject I would like to know the  following from you.
> 
> ...



Are we discussing KA's writings or my beliefs?

As someone quite rightly commented earlier on this thread, is it up to us to decide who is a Sikh or a good Sikh?

Puneet Singh Lamba/Boston
http://sikhtimes.com


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## Tejwant Singh (Jul 27, 2004)

Puneet ji,

We are discussing Sikhi which is a belief and this belief includes yourself,KG and myself and many others who may be interested in.

In your belief what I wrote was rhetoric. So thats why it is must to know your belief and concept about Sikhi before we can discuss about KG. It is also your belief that KG is Martin Luther, a sikh protestant messiah.

I fail to understand one thing that first you give your opinion based on your belief and when asked further, you want to change the subject. I thought we were talking about Sikhi concept based on SGGS.

Puneet ji, so tell me how we can find a common ground when what you say is not rhetoric but well thought belief and what I say is a mere rhetoric. although we are talking about the same from several different angles.

We have to know where we are coming from so that we can meet at the common path called Sikhi.

Peace & Love

Tejwant


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## Tejwant Singh (Jul 27, 2004)

Puneet ji,

Could you also share with us any correspondence from your side to the people who were criticising KA in Sikh forums?


I would appreciate that.

Peace & Love

Tejwant
PS:- I have some more correspondence which you blatantly call rhetoric defending KG. If you are interested, I can post some more for you pleasure.


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## etinder (Jul 27, 2004)

just want to make one point here that whether the baani that we read everyday as nitnem or the baani that is recited at the time of amrit ceremony , 
whether that baani is taking as towards Akal purakh or its making us "bemukh"
baani saanu us supreme sovereign naal jorh rahi hai yaa todh rahi hai.
as per my lilttle knowledge goes the baani that we recites daily takes us towards Him, so does it make it worthwhile to quibble over it.
lots of regards


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## Critical Singh (Jul 31, 2004)

If Sikhs are to be excommicated on utilising their freedom of expression then I think 100% of the sikhs should be excomminicated from Sikh Panth because every Sikh who raises questions on Sikhism is a Tankhayiah according to a Sikh religious body, I would not name. damn !!


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## S|kH (Aug 2, 2004)

Haha, the Kala-Afghana debate again .

I've never read a book of his, yet I've been called a Kala Afghana follower and worshipper numerous amounts of times. 

I am a part of the same movement, to take out the trash that punjabi culture bestows upon Sikhism. (Rituals, Myths, etc. etc.)

I've read some exceprts from his books, and although I do not agree with him on every point, I do believe in his movement. 

"From the path of the ritual, to the path of truth" 

I'll look at his books tommorrow, thanks for the links.


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## Arvind (Aug 2, 2004)

Sikh ji,

The mission is understandabe to some extent. Instead of making KA's discussion (be being right or wrong), Do share with sangat about agreeable and disagreeable points. As I feel, once we get hold of the points put forward, and apply logical thinking supported by facts and Guru Granth Sahib ji, then truth is definitely going to churn out.

With humble request.


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## plamba (Aug 6, 2004)

KA's detractors seem either unable or unwilling to discuss his writings, leading many to wonder (quite rightly) whether they've read what they profess to dislike.

=====

Puneet Singh Lamba
Boston, MA
http://sikhtimes.com


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## Neutral Singh (Oct 2, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

This discussion seems to be stuck somewhere called nowhere... does anyone has something concrete to share on this topic?


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## xylitol (Oct 4, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

Here are some interesting cartoons on him which I think shed some light on him:

http://sikhtoons.com/beforeandafter.html
http://sikhtoons.com/KalaAfghana1.html

By the way, it is explicitly written in Gurbani that a Sikh of the Guru is to rise before the sun and meditate on God's name.
If you doubt the need for khande ki pahul then I suggest you search through the Vaars of Bhai Gurdass Ji, considered the keys to the Guru Granth Sahib by the Guru Himself. He explicitly states that without Amrit a person is not a sikh of the guru.

I respect the fact that people want to look into his works themselves to make up their own minds. But it is apparent to me that he is intent on weakening Sikhism, not reforming it. He is a panthic enemy.


----------



## xylitol (Oct 5, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

http://sikhsentinel.com/sikhsentinel0306/oped_thegreatdeception.htm

What Kala-Afghana says : 

WaheGuru is not the Sikhs' Gurmantar 
A Sikh should not recite Jaap Sahib, Swaiyay & Chaupai,
they were not written by the Guru. 
Khanday-Battay-da-Amrit is not true Amrit 

"To think that by reciting mantar in some water (Khanday-Battay-da-Amrit) it will miraculous characteristics is a superstition started by the Brahmins" 
- Kala-Afghana (v7, p41) 

"By ordaining to get baptized (Khanday-Battay-da-Amrit) an order was established which encouraged Sikh youth to become clean shaven and to smoke" 
- Kala-Afghana (v6, p35) 

You can also find a lot of discussions on Kala Afgana here

http://forums.waheguroo.com/index.php?act=Search&CODE=show&searchid=6b7646f21a43150a9a04cd21603501de&search_in=posts&result_type=topics&highlite=afgana

http://www.barficulture.com/community/main/topic.php/40976/index.html


----------



## Tejwant Singh (Oct 5, 2004)

*Re: Kala Afghana: An Adi Granth Purist*



> Xylitol writes:-
> 
> What Kala-Afghana says :
> 
> ...


Xylitol ji,

Could you please give us your views about about Kala's way of thinking and  could you also give us reasons for your way of thinking? I hope your conclusions are based on GURBANI.

Thanx

Tejwant


----------



## xylitol (Oct 8, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

I think if you want to learn more about this person you should do some searches on the various online forums. Check out this link for starters http://www.sikhawareness.com/sikhawareness/viewtopic.php?t=4230&highlight=katha 

Read the Vaars of Bhai Gurdass ji. These were called the keys to the Guru Granth Sahib by the Guru. In them he speaks about the need for initiation and how without initiation one has no Guru. He speaks of the importance of charan ki pahul. The 10th Guru changed the form to khande ki pahul, but it is still the same in essence. It is necessary. Kala Afghana is trying to turn people away from Sikhi. KA attacked the Amrit Sanchar, one of the very foundations of Sikhe. 
He's told lies in the past which are on record in various newspapers, read them and you can gain some insight into his character. KA's nonsense is not based on Gurmat. He uses his knowledge of Gurmat to lure the reader in, and does some clever twisting and manipulating. I suggest you do your own research.


----------



## Tejwant Singh (Oct 8, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

xylitol ji,

Thanks for the response. 

Could you please enlighten me about CHARAN PAHUL, its significance, its history, its origin, its intiation and if all are 10 Gurus engaged in it or not.

Thanks once again.

Tejwant


----------



## xylitol (Oct 8, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

All Gurus did initiate. It joins a sikh to the guru. there was also a rehat maryada. Just like the panth evolved, so did the rehat. 

If you want to learn more I suggest you go to http://www.gurugranthsahib.info and read bhai Gurdass ji's Vaars. Also, listen to katha by Sants such as Sant Kartar Singh ji bindra vale. Read his books too, he no doubt explains it much better than me. http://www.gursikhijeevan.com
There are a lot of good sources out there. Bhai Vir Singh. Sant Narunjan Singh. Giani Takhur Singh....Far better than KA and his cronies who seem to deny the mystical side of sikhi. IF they don't believe it exists, then how did the Guru's exist? were they not mystics? what about the great gurmukh personalities of the past and today? KA writes garbage, reading his work may produce dubda (duality/ doubt) in you. I suggest avoiding his garbage all together and reading the works of real sikhs. It's probably better for your jeevan. 
The only reason that crackpot has gotten so much attention even now is probably b/c reading his book was banned by akal takht so intellectuals were not able to refute his crackpot arguments, which isn't so hard by the way. 
If you have more questions, do searches on other forums which have a diverse membership, many of whom may be able to answer your question in better detail than me. sikhawareness.com, sikhsangat.com, tapoban.org.

good luck in your search. sorry for my inadequacies in addresssing your question.


----------



## xylitol (Oct 8, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

KA takes a person from Sikhi lehi preet ton bahman da marg. if too many people follow him it will turn sikhi di jeet ton bahman da marg. that would probably make him happy.


----------



## Neutral Singh (Oct 8, 2004)

*Re: Kala Afghana: An Adi Granth Purist*



> The only reason that crackpot has gotten so much attention even now is probably b/c reading his book was banned by akal takht so intellectuals were not able to refute his crackpot arguments, which isn't so hard by the way.


Please be aware note that my personal point of view on this topic is 100% neutral. Any concrete outcome would be really helpful in gaining knowledge about the topic.

Dear xylitol, doesn't it sound funny and shameful that these so called sikh scholars without substance could not refute his arguements. Banning his writing truly based on their ignorance is as cowardly act you ever witness in your lifetime. You seem to follow those who make allegations without any substance. You have so much hatred filtered in your mind and body that you can not think anything other than hate for KA. 

KA may be writing 10% nonsense but rest of the 90% is truly based on Gurbani. If the so called sikh scholars can not refute his writings then how can you be so sure that these writings are 100% garbage? Even then i am sure that you have not read even a single book of KA. 

Tejwant ji has asked a very simple question and you donot seem to have the answer... The question was could you please enlighten me about CHARAN PAHUL, its significance, its history, its origin, its intiation and if all are 10 Gurus engaged in it or not.

Even if you are inadequate to replying to scholarly questions, even then why are you agitated ? You can ask anyone from any forum to come here and clear our dobuts but only with context of Gurbani. I am afraid, personal opinions based on the hearsay are a big No! No!! in SPN forum. Everybody has a chance to think aloud and clear their doubts.


Take Care 
Best Regards


----------



## xylitol (Oct 10, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

I don't hate him, hate his writings. I did refute some of it. Like I said, I don't have all the answers, but charan pahul is in Gurbani, Gurbani says it is importent. can he refute it? can you? Like I wrote, I don't have all answers, that's why i gave other sources. 

unfortunately, debate on this has been banned by akaal takht, preventing many scholars from exposing him. 

But like I said, look at his track record, look at the things he gets wrong even in the context of basic Gurbani and you'll see why i think the way i think.


----------



## xylitol (Oct 11, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

Anyways, enough on this. My intention in posting is to warn people, especially those who are new. This way there is less chance they will be mislead.


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## drkhalsa (Oct 11, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

If fell it to be very good practice to discuss such controversial topics in order to clear our own queried s regarding the thing.
But I also concerned about what should we follow or preach in such a situation when we find it bit controversial.
It is very obvious that on any such topic there will different views and conclusion as we all are different(  I mean  extent..) in sense of our knowledge of gurmat and gurbani  and  for the purpose a body was formed in Sikhs to collectively arrive at  one conclusion by discussion and using best available guidance from gumat and gurbani  and that I think is Takhat.
So if  akal takhat has already denounced any particular person or given its decision on some topic it is not a good sense to go against it
Because it creates division among us and such division is already very much prevailing in Sikhism with all different brands of gurdwaras (like ramgharias…) available
If we really think that a particular ruling or decision by Takhat doen not appear to be right than we should try to reach there to voice our opinion and in the mean time follow what takhat allows or decides. 

I also think that this is the way that we can get right leadership at takhats also by just discussing these issues in our local circle doesn’t make sense and more importantly divide us .


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## Tejwant Singh (Oct 11, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

drkhalsa writes:-



> If fell it to be very good practice to discuss such controversial topics in order to clear our own queried s regarding the thing.
> But I also concerned about what should we follow or preach in such a situation when we find it bit controversial.
> It is very obvious that on any such topic there will different views and conclusion as we all are different( I mean extent..) in sense of our knowledge of gurmat and gurbani and for the purpose a body was formed in Sikhs to collectively arrive at one conclusion by discussion and using best available guidance from gumat and gurbani and that I think is Takhat.
> So if akal takhat has already denounced any particular person or given its decision on some topic it is not a good sense to go against it
> ...


Drkhalsa ji,

Guru Fateh,

Sikhi was based on questioning. If Bal Nanak had not questioned the value of Janeiue, then perhaps we would be wearing those till today. If Guru Nanak had not questioned the ritual of Aarti, then we would be still doing the Aarti puja in front of SGGS and still be performing many of the silly rituals like throwing water towards the sun etc..etc.

As we all know Sikhi is the only  religion that has no heirachy, no bishops, no priests, which means each individual sikh is the torch bearer of our faith and we murakhs can only learn by questioning which is the essential part of one's personal growth.

Now coming  back to the Akaal Takhat ban. I would like you to read all the above posts if you have not read all where you will find my position on banning books or banning people to address in the Gurdwara or anyother places. As Sikhi is a journey of the individual, noone can padlock anyone's DASAM DUAR, no Akaal Takhat, nor anyone else. So this banning becomes more like a Nazi concept than of a Sikhi one.

In case you were not aware, pls read above about the book Gurbilla Pastshai 6, that Vedanti himself wrote the introduction of. This book was OKed by the Akaal Takhat  which consists of nothing but a futile attempt to hindunise our sikh history/concept. This book was only banned after KALA  exposed its inaccuracies. It had been on SGPC book list for some years before the exposure.

So do you think  it is ok  for Akal Takhat to promote an anti sikh book  and ban a person who has questioned some of the rituals by  giving examples from SGGS? We can not sweep the dirt under the rug by banning people or books. We can only find a common ground by discussing it openly.

I would like you to bring some scholars in this forum so we can discuss this  openly hence may attempt to become better sikhs otherwise we will trip on the mound we ourselves have created by sweeping all that dirt under the rug.

My .02cent

Tejwant


----------



## Tejwant Singh (Oct 11, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

drkhalsa writes:-



> If fell it to be very good practice to discuss such controversial topics in order to clear our own queried s regarding the thing.
> But I also concerned about what should we follow or preach in such a situation when we find it bit controversial.
> It is very obvious that on any such topic there will different views and conclusion as we all are different( I mean extent..) in sense of our knowledge of gurmat and gurbani and for the purpose a body was formed in Sikhs to collectively arrive at one conclusion by discussion and using best available guidance from gumat and gurbani and that I think is Takhat.
> So if akal takhat has already denounced any particular person or given its decision on some topic it is not a good sense to go against it
> ...


Drkhalsa ji,

Guru Fateh,

Sikhi was based on questioning. If Bal Nanak had not questioned the value of Janeiue, then perhaps we would be wearing those till today. If Guru Nanak had not questioned the ritual of Aarti, then we would be still doing the Aarti puja in front of SGGS and still be performing many of the silly rituals like throwing water towards the sun etc..etc.

As we all know Sikhi is the only  religion that has no heirachy, no bishops, no priests, which means each individual sikh is the torch bearer of our faith and we murakhs can only learn by questioning which is the essential part of one's personal growth.

Now coming  back to the Akaal Takhat ban. I would like you to read all the above posts if you have not read all where you will find my position on banning books or banning people to address in the Gurdwara or anyother places. As Sikhi is a journey of the individual, noone can padlock anyone's DASAM DUAR, no Akaal Takhat, nor anyone else. So this banning becomes more like a Nazi concept than of a Sikhi one.

In case you were not aware, pls read above about the book Gurbilla Pastshai 6, that Vedanti himself wrote the introduction of. This book was OKed by the Akaal Takhat  which consists of nothing but a futile attempt to hindunise our sikh history/concept. This book was only banned after KALA  exposed its inaccuracies. It had been on SGPC book list for some years before the exposure.

So do you think  it is ok  for Akal Takhat to promote an anti sikh book  and ban a person who has questioned some of the rituals by  giving examples from SGGS? We can not sweep the dirt under the rug by banning people or books. We can only find a common ground by discussing it openly.

I would like you to bring some scholars in this forum so we can discuss this  openly hence may attempt to become better sikhs otherwise we will trip on the mound we ourselves have created by sweeping all that dirt under the rug.

My .02cent

Tejwant


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## Jugraj Singh (Oct 11, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

>>>>Sikhi was based on questioning. >>>>

Actually no it wasn't.  Guru sahib says, "jao tao prem khelan ka chao sir dhar tali gali meri aaoo it marag pahr dhareejay sir deejay kaan na keejay"

he is clearly telling us that when we walk the path that we should give our heads, meaning all our clever thoughts and wisdom should be given to the guru and that we shouldn't give our ear to what anyone is saying.

Gubani also states that, "sehas sianapa lakh hoe-a ek na chalay naal".

Sikhi is all about following hukams of guru sahib.  In japji sahib the manai pauris outlines this concept clearly enough.

>>>>
So do you think it is ok for Akal Takhat to promote an anti sikh book and ban a person who has questioned some of the rituals by giving examples from SGGS? We can not sweep the dirt under the rug by banning people or books. We can only find a common ground by discussing it openly.
>>>>

Well the examples given are not based on proper understanding of gurbani viakaran or even basic sikhi princples.

However, if you wish to discuss something in particular ... by all means ... lets discuss it.  Kala AFghana is anti-panthic ... his writing reeks of hate.  

>>>>If Bal Nanak had not questioned the value of Janeiue, then perhaps we would be wearing those till today. If Guru Nanak had not questioned the ritual of Aarti, then we would be still doing the Aarti puja in front of SGGS and still be performing many of the silly rituals like throwing water towards the sun etc..etc.
>>>>

I agree completely.  See I don't disagree with you all the time.


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## Tejwant Singh (Oct 11, 2004)

*Re: Kala Afghana: An Adi Granth Purist*



> Actually no it wasn't. Guru sahib says, "jao tao prem khelan ka chao sir dhar tali gali meri aaoo it marag pahr dhareejay sir deejay kaan na keejay"
> 
> he is clearly telling us that when we walk the path that we should give our heads, meaning all our clever thoughts and wisdom should be given to the guru and that we shouldn't give our ear to what anyone is saying.
> 
> ...


I did not understand what is the co-relation of the above with the questioning?

By questioning  I mean anything which we feel is ANTI GURMAT should be questioned.

What do you find wrong in that?

Tejwant


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## drkhalsa (Oct 12, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

Dear Singh sahib ji

I agree with both of you

We cant question guruji but offcourse we can question people running our takhats

But what i was requesting was you are right in questioning the takhat but are we really questioning them by just giving our views to our friends circle around you and at internet
What i was requeting was to find some way out to question people at head takhat in real time and place but just not in thoughts and arguments 
This may also include or eventually lead to right persons be appointed at such position
I consider my fool as i have wasted 22 years of life without even trying to taste essence of Sikhi so forgive for any mistake or bul chuk
But what i think is that there is no Shortage of learned people ( about gurmat ) or real khalsa in our community but i cant figure out why dont they make good effort to reach these places in our takhats and lead us , if an able person will not do this obviously(....just like politics) fools and unable (.. people hungry for power) will reach such places and create confusion in panth

What i was requesting was respect to takhat not the people operating(at the moment)
it ,


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## Tejwant Singh (Oct 12, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

Jugraj Singh ji,

If you would like to have a fruitful interaction so both of us can learn as GURU KEI SIKHS then be brave and stop distorting my posts.



> >>>>Sikhi was based on questioning. >>>>
> 
> Actually no it wasn't. Guru sahib says, "jao tao prem khelan ka chao sir dhar tali gali meri aaoo it marag pahr dhareejay sir deejay kaan na keejay"


My original post was:-



> Sikhi was based on questioning. If Bal Nanak had not questioned the value of Janeiue, then perhaps we would be wearing those till today. If Guru Nanak had not questioned the ritual of Aarti, then we would be still doing the Aarti puja in front of SGGS and still be performing many of the silly rituals like throwing water towards the sun etc..etc.


You copy & pasted my partial post :-



> >>>>If Bal Nanak had not questioned the value of Janeiue, then perhaps we would be wearing those till today. If Guru Nanak had not questioned the ritual of Aarti, then we would be still doing the Aarti puja in front of SGGS and still be performing many of the silly rituals like throwing water towards the sun etc..etc.
> >>>>
> 
> I agree completely. See I don't disagree with you all the time.


Self contradiction can become incurable if not restrained.

Let the true Jugraj Singh come out.. Sikhi path has no contradictions. Lets seek the truth as true SIKHS. I have no problem with you disagreeing with my posts but distortion is not the sikhi way.

Tejwant


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## BabbarSher (Oct 14, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

Dear Xylitol: 

I have a number of questions for you. 

Your choice of links for knowing more about KA is very interesting. Intersting because as usual the Moderators LOCKED the thread without warning or opportunity for explanation to the original person whio made the post. 

Firstly as I have always said, I am no supporter of anyone, but if anyone says the truth, it needs to be supported. 

Some comments from your posts are given below : 


If you doubt the need for khande ki pahul then I suggest you search through the Vaars of Bhai Gurdass Ji, considered the keys to the Guru Granth Sahib by the Guru Himself. He explicitly states that without Amrit a person is not a sikh of the guru.

>>>> You seem to be confused, as the Bhai Gurdas II you are referring to here existed during the time of Guru Gobind Singh Ji. He is not the same as Bhai Gurdas Ji who existed during the times of Guru Arjan dev Ji. The Bhai Gurdas II you are referring to wrote about Khande Ki Pahul: Peevo Pahul Khande Dhaar hoye janam Suhela...but he also says in an earlier stanza: Gur Simar Manayi Kalka, Khande ki Bela???? Can you please elaborate on the meaning of this. 

The point brother is that Khande ki Pahul is extremely important and we dont even need any documentary evidence to say it is important. It is the ultimate state for any Sikh. However love for Amrit has to come from Inside. Moreover Amrit sanchar is a way of joing the Khalsa, yet it is important that once we partake Amrit, our humility and strength should increase multi fold. Our internal Rahit and love for Gurbaani should increase. 

Most people just take Amrit believe that once they have done that there uis hardly any need for anything else. This makes Amrit equal to GangaJal----something which it is not. 

"To think that by reciting mantar in some water (Khanday-Battay-da-Amrit) it will miraculous characteristics is a superstition started by the Brahmins" 
- Kala-Afghana (v7, p41) 

>> Isnt it true. Brahmans used to do soemthing similar... I dont think KA is saying that Baanis should not be recited and Amrit should not be administered (his choice of words may eb a abit lacking), but what he implies is that Amritv Sanchar must not be made an external affair only. People shouldnt think that reciting Baani without understanding and inclucating the meaning (like a Mantar) is the 'way' for sikhi. 

"By ordaining to get baptized (Khanday-Battay-da-Amrit) an order was established which encouraged Sikh youth to become clean shaven and to smoke" 
- Kala-Afghana (v6, p35) 

>> Again a poor choice of words, but not intentions, I would say. Amrit by force will take us anywhere and this is precisely what Babas do now. Amrit is not about emotional blackmail, it is not about forcing someone. It is about Love. If you dont have Love and you dont take Amrit with Love, whats the use of pretending. 

The babas do Amrit Sanchar to people who dont even understand the significance and people who are not even ready. It is these very people who then in the face of the 'extra' restrictions posed by the babas give up Amrit and got the other extreme end.  

A Sikh should not recite Jaap Sahib, Swaiyay & Chaupai, they were not written by the Guru. 

>> Please do tell me in which volume and which page number, the same is mentioned. 


Khanday-Battay-da-Amrit is not true Amrit 

>> again he implies that people shouldnt think that once they have taken the Amrit from Panja Pyaare that they dont need to do anything else and are liberated from this world, by just taking this Amrit. There is an external and internal Rahit which comes attached to this Amrit and which include Naam Amrit which Guru Granth Sahib says as the one True Amrit. 


Its a bit astonising that KA wrote 10 volumes of 300 pages each and all that u can muster up is 6 sentences. 

Even If we were to admit that he made mistakes - which is human. ( and I do acknowlege he did make mistakes ...but they are not the ones you pointed out dear) Can you show me a scholar who has not made mistakes in his writings. 

Akal sahai


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## Arvind (Oct 14, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

BabbarSher ji, I liked the way you are bringing out references from Gurubani to support the facts.

xylitol, As BabarSher pointed out, 
"Peevo Pahul Khande Dhaar hoye janam Suhela...
but he also says in an earlier stanza: 
Gur Simar Manayi Kalka, Khande ki Bela"

Do you still want to continue by contradicting above Gurmat?

Regards.


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## drkhalsa (Dec 8, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

I was just wondering if you havent read these files against kalaafghana on internet 


Kala-Afghana Uncovered !

http://www.khalsaalliance.org/kala.php


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## plamba (Dec 10, 2004)

*Re: Kala Afghana: An Adi Granth Purist*



			
				drkhalsa said:
			
		

> I was just wondering if you havent read these files against kalaafghana on internet
> 
> 
> Kala-Afghana Uncovered !
> ...



Do you care to actually read and discuss something Kala Afghana has written or would you rather just dismiss him because others have done so?

I am ready and willing to participate in a discussion on Kala Afghana's writings.

Puneet Singh Lamba
Boston, MA
http://sikhtimes.com
339.221.1561


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## drkhalsa (Dec 10, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

Dear Plamba Ji

Yes I sincerely do give time to read them as an when I am free . And just to mention I am absolutely not against him Moreover I consider him good in a sense he is too worried about the panth and trying to do what ever he can but my present understanding the way and extent he is doing may not be absolutely right but I would like to know more about it and then arrive at final conclusion 

Recently I was reading what he writes about dassam granth 
he mention that as written in dassam granth caste of first guru as bedi and he then went on to discribe bedi duvedis trivedi chaturvedi based on the no of veds that have been read by particular caste 

I personally have little knowledge about the csate but i happen to consult somw body and found that all these he is mentioning are brahmins by caste and bedi of guru nanak was quite different and infact khatri clan ( part kashatriya caste ) so i think kala afgana has become bit oversentive and egoistic ( considering himself as the only saviour of panth)over these issue of brahminism and really think every sikh to be too weak to deal with these problems 

My personal view is that kala afghana is a learned scholar ( just like scientist and experts) who   started with fighting with bhrahminism within sikhi and now is in middle of fighting sikhs it self 
Believe me I feel sad over the issue and always pray thatt some how differences between such sikhs are resolved and they can work together in one direction 

About reading kalla afghana what time I get free I try to read about gurbani ( as first preference ) and also read such topics but It could take me lot of time to read all of it but offcourse you can disscuss it with me and it is faster way out 

Jatinder Singh


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## Singhstah (Dec 11, 2004)

*Re: Kala Afghana: An Adi Granth Purist*

Okay lets see kala afghanas belifs, no amrit,no amritvela, no rehat.

lets see bhai randhir singh ji,bhai rama singh ji,sant jarnail singh ji,other damdami taksal jathedars,most importantly Guroo Ji's belifs and many mores belifs, believe in amrit, believe in amritvela, beleive in rehat.

its up to u who u want to belive, i think i'll stick with the latter.


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## plamba (Dec 12, 2004)

*Re: Kala Afghana: An Adi Granth Purist*



			
				Singhstah said:
			
		

> Okay lets see kala afghanas belifs, no amrit,no amritvela, no rehat.
> 
> lets see bhai randhir singh ji,bhai rama singh ji,sant jarnail singh ji,other damdami taksal jathedars,most importantly Guroo Ji's belifs and many mores belifs, believe in amrit, believe in amritvela, beleive in rehat.
> 
> its up to u who u want to belive, i think i'll stick with the latter.



I think this post reveals the crux of the issue. Are Sikhs going to study the Guru Granth and writers such as Randhir Singh and Kala Afghana so that they can draw their OWN informed conclusions? Or are Sikhs going to believe something because SOMEONE ELSE (such as Randhir Singh or Jarnail Singh) or SOME ORGANIZATION (such as Dam Dami Taksal) does so?

Believing something because of another is like FOLLOWING a present day Guru. The only present day Guru Sikhs have is the Guru Granth and the Guru Panth. Individuals and organizations aren't Gurus and should not be followed blindly. The Guru Granth teaches Sikhs to evaluate their environment critically and arrive at their OWN informed conclusions. The process of growth, then, begins with reading as many significant viewpoints as possible rather than discarding them outright based on someone else's advice.

Puneet Singh Lamba
Boston, MA
http://sikhtimes.com
(339) 221-1561


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## drkhalsa (Jan 7, 2005)

*Re: Kala Afghana: An Adi Granth Purist*







Related News Links 

Kala Afghana declared ‘tankhaiya’ - Times of India 

Related Resource: 

What Kala Afghana says about Amrit Vela (English Translation): 

Volume 4 (10 Book Collection) page 50 of Kala Afgana writings 

“There is no Shabad in Gurbaani in which we can determine or sense any importance or relevance of the late hours of the night or the early hour of the morning which is indicative of any special powers to transform a person who recites Baani at that time. It does not make anyone immortal. 

In those hours a farmer goes to the farms, for the military personal it’s a strategic time to go for the kill and to kill innocent people who are sleeping. The policemen are also trying to catch thieves in those hours, people who capture birds and animals for a living are active in those hours . Its also the most beneficial hours for dacoits, murderers, anti national elements and characterless people. After deliberation of the above there is no doubt that such a time can never be “AMRIT VELA”. 

What Guru Granth Sahib Ji says about Amrit Vela: 

4th Nanak talks about the significance of such hours for a Sikh (SGGS - pages 305-306) 

“GUR SATGUR KA JO SIKH AKHAVAI SO BHALKE UDH HARNAAM DHIAVE” 

The person who claims to be a Sikh of Satguru has to rise in the late hours of the night/early hours of the morning to meditate on HARNAAM/Name of the Lord. 

“UDHAM KARE BHALKE PARBHAATI ISNAAN KARE AMRITSAR NAVE” 

He or she puts the effort in these hours , bathes and bathes in Amrit Naam/Nectar. 

“FIR CHADE DIVAS GURBAANI GAVE BHAINDIAN UTHDIAN HAR NAAM DHIAVAN” 

At and after dawn he or she sings/recites Gurbaani and performing any duties of life keeps meditating on Har Naam/Lords Naam.


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## Gyani Jarnail Singh (Jan 9, 2005)

*Re: Kala Afghana: An Adi Granth Purist*



			
				xylitol said:
			
		

> I don't hate him, hate his writings. I did refute some of it. Like I said, I don't have all the answers, but charan pahul is in Gurbani, Gurbani says it is importent. can he refute it? can you? Like I wrote, I don't have all answers, that's why i gave other sources.
> 
> unfortunately, debate on this has been banned by akaal takht, preventing many scholars from exposing him.


You are right ..up to a point...it is not that the scholars are "prevented"...they dont have anything to say..the Khalsaalliance website is an example of "sikh scholars" "exposing" him !! so where is the prevention ??

Unfortunately no effort was made even before kicking him out to REFUTE his writings. He has proof that he sent manuscripts of his writings years ago to Akal takhat as well as many others...but they didnt reply.

Now the result of his ban is that all discussion has underground..his on line books are still being downloaded at increrasing rates....banning abd burning his books got the downloading even faster as everyone wants to see what the fuss is about.

Jarnail singh


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## Gyani Jarnail Singh (Jan 9, 2005)

*Re: Kala Afghana: An Adi Granth Purist*



			
				Arvind said:
			
		

> BabbarSher ji, I liked the way you are bringing out references from Gurubani to support the facts.
> 
> xylitol, As BabarSher pointed out,
> "Peevo Pahul Khande Dhaar hoye janam Suhela...
> ...


Since he has not replied.....please allow me to make some relevant comments..and then we can continue the arguments if need be.

Some info on this second Bhai Gurdass,. He was actually a Brahmin who falsified his credentials under a sikh name and also tried to get away with using Bhai gurdass' Ji's august name and place in sikh history by ADDING his vaar as the 41st Vaar to the 40 Varaan Bhai Gurdads. This "magic trick" was so well camoflouged that no one questioned it for decades...until some scholars noticed the discrepancy ot TIME - how could Bhai gurdass living in GURU ARJUN Ji's time write about GURU GOBIND SINGH ji's Time...further investigation revealed some more VIRULENTLY ANTI MUSLIM COUPLETS in the Vaar. Some Sikhs who had got fond of the few couplets "so sikhi" like the one quoted above, decided to call him Bhai GURDASS the Second instead...yet others  started to call him Bhai Gurdass SINGH JI !!!  shows that we sikhs have a "sweet tooth" for fraudsters and will give or make up any excuse not to drop such, even when we see ourselves fooled by them.

It is in this vaar that this Brahmin in disguise tells how Guru Gobind Singh Ji worshipped Kalika Devi at Anadpur sahib in 1699 before KHALSA Ji pargitoyo, and then he further reveals his true intentions when he say the Khalsa is set up only to DESTROY ALL MUSLIMS...and that the KHALSA went on a RAMPAGE destroying MOSQUES, BANNED ALL CIRCUMCISIONS etc etc  and TERRIFIED the Muslim population....all of which are Goebbels scale LIES ( meant to cause a rift between Muslims and Sikhs )

The few couplets which are supposedly "pro-gurmat" are put in to disguise the real intent of the vaar, and these describe the Khanda Bata da Amrti ceremony, and refer to GURU JI as  Waho Waho Gobind Singh AApeh Gur Chela...and mentions Peevoh Pahul Khandey Dhaar..

What a clever way to make sikhs drink amrit, peevoh amrit khandey dhaar and then encourage them to destroy the muslims ( hoping no doubt the two will finish off each other..leaving the filed free for the brahmin once more )

Jarnail Singh


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## BabbarSher (Jan 17, 2005)

*Re: Kala Afghana: An Adi Granth Purist*

Dear Arshi Ji: 

Thanks for the reply. 

I think the tone in which KA speaks is what sets many people off. Otherwise if such explanations given in a serious and less mocking tone, would be quite accepted. 

In the referred Shabad, I would suggest that we all take a look at the folowing link: 

http://www.gurugranthdarpan.com/0305.html

http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=305

I think the whole shabad highlights the importance of Naam and not the wee hours of the morning. The Cantral theme is that we have to sing the praises of Lord - in terms of remembering him. 

It is not only that we have to remember him in the morning, but with every breath. 

I would suggest that members please do the following exercise. 

Please search for the word Wela (in Gurmukhi) in Guru Granth Sahib online. 


Few Examples are below 

1.

http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=35&punjabi=t&id=1430

jay vaylaa vakhat veechaaree-ai taa kit vaylaa bhagat ho-ay.

2. 

http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=103&punjabi=t&id=4108

Dhan so vaylaa jit har gaavat sunnaa aa-ay tay parvaanaa jee-o. ||1||

3. 

http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=115&punjabi=t&id=4665

vaylaa vakhat sabh suhaa-i-aa.

jit sachaa mayray man bhaa-i-aa.

4. 

http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=422&punjabi=t&id=19316

vaylaa sach parvaan sabad pachhaansee. ||4||

sat santokh kar bhaa-o tosaa har naam say-ay.

Awaiting inpust for further discussion. 

Akal Sahai


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## Arvind (Jan 17, 2005)

*Re: Kala Afghana: An Adi Granth Purist*

Dear BabbarSher,

Thanks for the wonderful message.

With appreciation, 
Arvind.


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## justrandeepsingh (Feb 22, 2005)

*Re: Kala Afghana: An Adi Granth Purist*



			
				plamba said:
			
		

> In the years that followed Martin Luther's excommunication on January 3, 1521, Luther's anti-establishment ideas caught fire and mushroomed into what became the Protestant Reformation movement within Christianity.[1]
> 
> A number of progressive Sikhs, particularly among the diaspora[2], are hopeful that Gurbakhsh Singh Kala Afghana's excommunication, announced by the Akal Takht (the supreme Sikh temporal authority, analogous to the Vatican) one year ago today, will spark a similar reform campaign within Sikhism.
> http://sikhtimes.com/bios_071004a.html


 This article is either thoughtlessly written or authored by a fool.

 The Akal Takht is in no way similar to The Vatican. It does not in any way claim to be the counterpart of heaven on earth created to save souls. It in no way claims to transmit any infallible doctrine. It in no way claims to be the only means to salvation. It is in no way the institution that preserves and defines Sikhism.

 More troubling is the call for a Reformation-like change in Sikhism. The Protestant Reformation resulted in thousands and thousands of offshoot brands of Christianity. Name me a single sadistic Sikh that wants this sort of {censored}ization of Sikhism. I am outraged.

 --Sincerely, Randeep


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## vijaydeep Singh (Feb 24, 2005)

*Re: Kala Afghana: An Adi Granth Purist*

Ek Oankar Wahiguru Ji Ki Fateh

Thing to remeber is there are today only a hand full of people going afer lutharian church.

But there was one saint franisi of layola who made socity of Jesus.who are called Jesuits.

They reform Catholics from within instead of going out of it and creating rift.No need to say that even after protestants come in existnace they won more conveets then them.Das hope that you all understand what Das wants to convey.Kala Afghan must do like later and not former.


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## Amerikaur (Feb 24, 2005)

*Re: Kala Afghana: An Adi Granth Purist*

Dear Vijaydeep Singh ji... Das ji...

You brought up a beautiful comparison, although you are combining the names of two Catholic saints: St. Francis of Assisi, and St. Ignatius Loyola. The combination is quite auspicious: the two had quite a bit in common. 

Martin Luther communicated by nailing his essays to the doors of the church, introducing a zealous form of evangelism to Christianity, and repeatedly called for the expulsion of Jewish influence from Germany..

St. Ignatious Loyola was a contemporary of Martin Luther. 

Like St. Francis, his form of fundamentalism was taking the gospel so seriously seriously he was determined to live his entire life the way Jesus and the saints did...without money or possessions, and with only love for God in their heart. He and six of his schoolmates took a vow of chastity and obedience...determined to head to the Holy Land. If they could not reach the Holy Land, they would go as far as Rome, and offer themselves to the Pope.

He and the Jesuits communicated through higher education. By the time Martin Luther had passed away, St. Ignatius Loyola had opened colleges in many countries...including as far away as India.

Today The Jesuits keep his spirit alive, by running some of the finest universities in the world: Georgetown University, Boston College, the many Loyola Universities, etc. 

What difference does education make? See for yourself. 

A Jesuit (Fr. Francis Xavier) offers the only European literary reference to any of our Gurus, writing about the martyrdom of Guru Arjun Dev ji in 1608.

http://allaboutsikhs.com/events/arjunmartyrdom.htm

A Loyola University story on an interfaith vigil, offers several references to Sikhism and a Sikh in attendance. 

http://www.luc.edu/orgs/phoenix/sept26peace.htm

The Lutheran Church Missouri Synod, the 2nd largest organization of American Lutherans, offers this description of Sikhs. 

http://www.lcms.org/ca/www/cyclopedia/02/display.asp?t1=s&word=SIKHS

If the name Lutheran Church Missouri Synod rings a bell...this is the group that suspended one of their own for offering a post-9/11 interfaith prayer at Yankee Stadium with Roman Catholics, Jews, Sikhs, and Hindus in attendance. (The minister appealed, and was restored in 2003)

http://home.netcom.com/~jrhowell/rel/lcms.htm


Which is more indicative, and more reflective of the style, and emulation of Kala Afghana?


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## 21khalsa13 (Feb 25, 2005)

*Re: Kala Afghana: An Adi Granth Purist*

"To think that by reciting mantar in some water (Khanday-Battay-da-Amrit) it will miraculous characteristics is a superstition started by the Brahmins" 
- Kala-Afghana (v7, p41) 

REALLY???
this is what scientist in japan found when they got people to mediate around a lake and send either 'love' , 'hate' or other emotion. 
*[font=Times New Roman, Times, serif]Images of water which has crystallised[/font]*





On the left water labelled 'angel' and on the right, 'demon'

　








500 people sent the hado of love to this water










Water with the label 'you make me sick'



　






　Mozart's hado via playing a symphony to water

We can clearly see from the above examples that water definitely responds to different hado acting almost like a mirror.

A negative hado creates ugliness visually and the opposite appears clearly more beautiful. The implications of this are surely enormous.

*[font=Times New Roman, Times, serif]How the crystallisation is photographed[/font]*​
Images of water which has crystallised 　 On the left water labelled 'angel' and on the right, 'demon' 　 500 people sent the hado of love to this water 　 Water with the label 'you make me sick' 　 Mozart's hado via playing a symphony to water We can clearly see from the above examples that water definitely responds to different hado acting almost like a mirror. A negative hado creates ugliness visually and the opposite appears clearly more beautiful. The implications of this are surely enormous. How the crystallisation is photographed 



thanks for all the feedback check out www.hado.netand www.alexgray.com hall of mirrors



but i do agree we should do more vichaar, helps our concioussness to evolve
more listening, more loving of or brothers from whatever faith,
so we can truly unlock our latent potential.

we all have so much to learn from each other.
even the most corrupt people sometimes speak the highest truths
we got piece of jigsaw. just trying to make it fit.
we all sit around the table and suppose while the secret sits in the middle and knows

very humbly

i've learnt so much from kids, and they can't even read yet.


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## vijaydeep Singh (Feb 25, 2005)

*Re: Kala Afghana: An Adi Granth Purist*

Ek Oankar Wahiguru Ji Ki Fateh
Thanks sister Amrit Kaur Ji for correcting Das.Das can say Khalsa sahib also brought a good thing over here.

Now talking about jesuits Das had a contact with them for 10 years and still at some occaisions.As duirng that time Das was a hindu.Those people many time did help das without asking anything in return(all christians seeks converts is wrong).When his fellow Hindus were not as such helpfull.

Here das want to say one thing.That is,Knowledge without spritualism,devotion or faith often goes in wrong direction.Das hope that one day Sirdar Sahib when he will realise the truth,which is bounding all the books and not bounded by any book(Adi Guru Granth Sahib Ji Say).He will return Back in us.

Yes there are some wrong people among us who do have a sort of personal vendetta towards him.but when Akal makes him spritually sound the way he is sound with knowledge,He will start loving all those fools who hate him.Insha Allah By Akal's will this may happen soon.


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## BabbarSher (Mar 2, 2005)

*Re: Kala Afghana: An Adi Granth Purist*

I think when we want to criticise someone, we shouldnt quote him out of context. 

For people who quote selectively from Kala Afghaana's writings, I would like to present the following links with the complets text of the answers: 


http://www.sikhmarg.com/biparwaad05.html

(Please do read the last two lines before the quote from Guru Granth Sahib)

http://www.sikhmarg.com/biparwaad01.html

http://www.sikhmarg.com/biparwaad02.html

http://www.sikhmarg.com/biparwaad04.html

http://www.sikhmarg.com/biparwaad06.html

http://www.sikhmarg.com/biparwaad07.html


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## vijaydeep Singh (Mar 3, 2005)

*Re: Kala Afghana: An Adi Granth Purist*

Ek Oankar Wahiguru Ji Ki Fateh

Good links brother Babber Sher Ji,

But das wants to add one thing that Amrit did exist and do exist and will exist. And main purpose was to elimnate caste and bring brotherhood.It could have been done with chran pahul.But Khande Di Pahul also made them politiaclly aggresive which lead to Khalsa rule.

Here thing to rember is that while khande di Pahul is done then we tend to say veer Raas Shabad of Tenth Master.There tune is suffiecent to raise the blood flow.Drinking Amrit is in fact a symbol that we will have this sprit forever in our body which has taken it.Our soul can take in Verses but not sweet water.But bodey does.


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## BabbarSher (Mar 4, 2005)

*Re: Kala Afghana: An Adi Granth Purist*

Dear Vijaydeep: 

Yes you are right.. There is and should be absolutely no doubt about the Amrit Sanchaar ceremony. It is only that we need to remember that partaking Pahul is just another milestone in our spirtual journey not its end. 

By partaking Amrit we undergo a ceremony which marks us as a sikh. We now need to folow the edicts of sikhism, do kirat, act like saints and soldiers for our defence .. It is now that we will go on to become one wit the sikh. 

People who think that they have undergone the ceremony and are now free to let their minds roam and do nothing more are sadly the most mistaken people. 

I hope I made my points with the right words.


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## vijaydeep Singh (Mar 4, 2005)

*Re: Kala Afghana: An Adi Granth Purist*

Ek Oankar Wahiguru Ji Ki Fateh

Das bow to your views and just want add what Nirmalas do.AS per them first of all Namdaan(devotion and knowleddge is bestowed) And initiating oF sewa or service of Sangat or mankind is made to follwoer.Then after doing it when some level is reached then that person must ask for baptism himself and he/she is not forced.

Then worthy person cAN baptise.So Amrit is mark of some high state.And as Per Damdami Taksal as well as Nirmalas.Amrit taken from any gruop is same.There is no difernce in Amrit as it is occuring in a particular section of us.


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## justrandeepsingh (Apr 1, 2005)

*Re: Kala Afghana: An Adi Granth Purist*

I am interested in Kala Afghana's writings but I am not fluid in Gurmukhi. Is there an English translation someoen could point me towards?

thankyou.


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## vijaydeep Singh (Apr 5, 2005)

*Re: Kala Afghana: An Adi Granth Purist*

Gurfateh

Try to see website Sikhmarg.com and from there you could get a good lots of links or perhaps our member Plamba Ji and Babersher Ji can help you more.

Das does not agree to Sirdar Sahib idealogically yet he is honest and fearless and that is due to his study of Gubani.So Das respect him.Das only wants him to redo study on Dasham Granth and Damdami Taksal.He has misunderstod the both or rather some vested interests have compelled him to such situation.


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## International Akaali (Apr 8, 2005)

*Re: Kala Afghana: An Adi Granth Purist*

Vijaydeep,
What is "das" that you keep refering too???:hmm:


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## Neutral Singh (Apr 9, 2005)

*Re: Kala Afghana: An Adi Granth Purist*




> Vijaydeep,
> What is "das" that you keep refering too???


 
Fateh Ji,

Das means "humbly myself" ... for other such words, you can checkout with our always growing glossary of such gurmukhi/punjab words on the top right hand side of the this screen. i hope it helps. 

Regards


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## International Akaali (Apr 12, 2005)

*Re: Kala Afghana: An Adi Granth Purist*

Waheguru ji ka khalsa, waheguru ji ki fateh,

Thank you very much aman singh. I was getting a little confused


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## manbir (Sep 7, 2005)

*Re: Kala Afghana: An Adi Granth Purist*

It is clear that Xylitol has not read Kala Afgana's books. His reactions are beacuse he is afraid of logic. Illogical practices have no place in Sikhism. Just because some so called sant among us has made us believe in some practice we cannot continue to be the slave of such rituals. 
For every aspect of Sikhism the Benchmark is Guru Granth Sahib Jee. And it Stops here. You want to talk some thing the basis has to be Guru Granth Sahib Jee. Nothing less and nothing more. If you cannot justify yourself with Guru's bani have the courage to accept it. there is no  shame in it. We all are mere human beings. We may be having a particular belief all our life but even at the fag end of our life we discover that it was not consistent with Guru Granth Sahib we should have the humility of accepting it.


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## plamba (Sep 7, 2005)

*Re: Kala Afghana: An Adi Granth Purist*



			
				justrandeepsingh said:
			
		

> I am interested in Kala Afghana's writings but I am not fluid in Gurmukhi. Is there an English translation someoen could point me towards?
> 
> thankyou.



The only English translation of Kala Afghana's writings I'm aware of is my translation of the summary chapter from his book "Maasu Maasu Kari Moorakh Jhagdhey" (Fools Debate Non-Vegetarianism), available at the following link. I hope to translate more of his writings in the future.

http://sikhtimes.com/books_090803a.html

Puneet Singh Lamba
Boston, MA
http://sikhtimes.com
(339) 221-1561


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## vijaydeep Singh (Sep 13, 2005)

*Re: Kala Afghana: An Adi Granth Purist*

Gurfateh

inspite of being critical to Sirdar Sahib Gurbax Singh Ji Kala Afghana Das respect him for his genuine concern for the welfare of Panth.

Das also herby request Brother Plamba Ji to kindly carry out tranlations of vipran ki reet tun sat the marg into english.

and if possilbe Dasham Granth Tat nirnay by S. Bhag Singh Ji Ambala.Das may be writing thre incoorect name of books due to lack in the knowledge of Punjabi.

may God bless Sirdar Gurbax Singh Ji Kala Afghana.


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## Satnam Singh Anand (Sep 17, 2005)

Dear Vir Aman Singh,

Waheguru ji ka khalsa Waheguru ji ki fateh.  I am very happy to be a part of SPN brotherhood and look forward to learning a great deal about my religion through this network. Thank you and  Gurfateh to entire community of SPN.
Satnam Singh


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## Admin (Sep 18, 2005)

Welcome, Satnam Singh Ji.


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## hardeep singh (Oct 28, 2005)

puneet singh ji 


guru fathe


i m great admiror of kala afgana. i read most of his books. i dont find anything anti-gurmat in that.

regards 

hardeep singh


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## hardeep singh (Oct 28, 2005)

*real story behind kala afgana`s excommunication*


When Mr. Kala Afgana was summoned at akal takhat, he expressed his inability to come to India because of his old age (90+) and indifferent health; he could not undertake such a long journey. On a suggestion offered by Prof. Manjit Singh, it was decided that he would be interrogated by holding a videoconference and his replies recorded. Mr. kala Afgana was ordered to reach a Gurdwara in Canada at a given time. He was told that contact was not getting established and so he would be informed about the next date later on.
 Before fixing the next date, ‘5 Singh Sahibaan’ assembled at Amritsar and without referring to their earlier decision of video conferencing, they imposed a ban on the study, sale and publication of all books of Mr. Kala Afgana (including those which are yet to be published), and forgetting the fact that they themselves had exempted Mr. Kala afgana from coming to India, they issued a new order that he should appear at Sri Akal Takhat Sahib. If someone is placed in such circumstances that he himself is not in a position of visiting India, what is the sense of compelling him to appear? Has he committed a murder that his personal appearance is essential? 

                        Before getting these books printed, he had sent their manuscripts to the Akal Takhat Jathedar, the SGPC, Dharma Prachar Committee and dozens of other Sikh organizations and personages with the request that any objectionable entry in them may be pointed out to him by citing at least 5 hymns from Sri Guru Granth Sahib, so that the books could be amended and revised. But till today no citation has been given by any one which might show that his writings are voilative of gurmat. Even now, if, according to Jathedars, only 6 lines are objectionable, those can be got deleted and there appears to be no reason to impose a ban on all his books. Preventing the Sikh panth from reading his books, amounts to putting restrictions on the dissemination of knowledge. Illiterates or unlettered people don’t read books. Educated people are capable of deciding as to what is right and what is not. Only dictators put ban on books, for they cannot counter other side’s viewpoint. Tyrants impose ban on books so as to keep the society as dump-driven sheep. It is such a harsh and cruel step that even Mughal Emperor Aurangzeb, who was known to be extremely cruel ruler, refrained from taking. The fact that he did not impose a ban on Sri Guru Granth Sahib is a solid proof of it. 
                                    But how did 5-Singh Sahibaan, who had exempted Mr. Kala afgana from appearing at Sri Akal Takhat Sahib, reverse their earlier decision without citing a solid reason for that. 
The 5 ‘Granthis’ and Mr. Joginder Singh Talwara sitting at akal takhat have declared Mr. kala Afgana a ‘ Tankhahiya’ for failing to appear personally and clarify the charges leveled against him. On being asked why they have changed their earlier decision of permitting Mr. Kala afgana to give clarification through video-conferencing, they replied,” it is the sweet will of ‘Singh Sahibaan’. They can very well change their decision.”

‘The times of India’ of 12th may 2003 describes Jathedar Vedanti as a puppet in the hands of Mr. Badal. Will such a person who doesnot stand by his commitments and dances in the tune of politications be able to maintain Akal Takhat’s honour and prestige? 

  Why did he go back on video conferencing with Sardar kala Afgana? It is because he realized that everything would be recorded and such issues would also crop up which would involve him in such a labyrinth from which he will not be able to extricate himself. Ban on the sale of books & harsh decisions like that of excommunication from the panth are not very proper. 

                        Such a thick coating of Brahminism has come to cover the prevalent Sikh practices & traditions that if some scholar tries to remove this coating, he, instead of being regarded as a surgeon who intends to cure the body, is regarded as a killer or murderer. This is what happened with Mr. Kala afgana. While sifting and sieving the current Sikh practices and traditions in order to rid Sikhism of Brahminical practices, he has cited 5 hymes each in support of his conclusions and has proved beyond any doubt that what we are doing in the name of religion is not the guru’s philosophy but is Brahminical thought and that it is our interest to get rid of it. But Jathedars imposed ban on his books and excommunicate him from panth. 
The following reasons seems to be guiding the Jathedars from this move:

Behind this move there seems to be the pressure of the RSS and its supporters through S. Parkash Singh Badal, who doesn’t want the Sikh traditions to be rid of Hindu rites and rituals.
Second force working behind it is that of Akal Takhat Jathedar’s vindictiveness resulting from Mr. Kala Afgana’s criticism of jathedar-edited “Gurbilas Patshai-6”{articles appeared in Spokesman magazine} that it violates Gurmat and projects Vishnu as the deity for the Sikhs, and which caused much embarrassment and humiliation to the Jathedar Sahib and the SGPC. Therefore, if the Jathedar himself takes a decision under some pressure or out of a feeling of revengefulness, how can such a decision be considered fit for being obeyed? Now, besides many other people even Jathadar Jagdev singh Talwindi, a former SGPC President, has stated at a meeting of SGPC that there are many Anti-Gurmat chapters in “Gurbilas Patshai-6” and it is very unfortunate that such a book has been edited by Jathedar Akal Takhat and have been published at the cost of SGPC itself. Will any action be taken against these people too? If not, why is action being taken only against Mr. Kala Afgana, who prior to the publication of his books had sent manuscripts to Jathedar and SGPC for approval. At that time nobody said anything. 
                                         When kala Afgana’s book “Gurbilas Patshai-6, Gurbani di kasauti te” published and it highlighted the anti-gurmat text in it, then Mr. Vedanti wake up and banned his own edited book.


 Damdami Taksal and Akhand kirtani Jatha are the two good sets of Sikh panth. However, their past leaders and chiefs had unfortunately written some such things in their books as were totally in contradiction to Gurmat philosophy. Bhai Randhir Singh and Sant Gurbachan Singh are the reverted leaders of the Sikhs but their writings have become irrefutable for their followers while Gurbaksh Singh kala afgana believes that anyone who violates the principles of Gurmat, no matters how big he is, must be criticized. It is because of this that he made critical references about both Bhai Randhir Singh and Sant Gurbachan Singh in his books. 
Example: - Giani Gurbachan Singh Bhindranwale of Damdami Taksal has written in his book “ Gurbani Path Darshan” that an Amritdhari wont go to hell for 10000 years, irrespective of the number of sins he has committed. When Mr. Kala afgana wrote against such canards, the taksal people deleted these words from the next edition of the book, but did not give up their pledge to teach a lesson to kala Afgana. 
Similarly at many places in Kala Afgana’s book “Maas Maas kar Moorakh Jhegrea” he has given references of Bhai Randhir Singh’s “Tat Gurmat Nirnay” and Bhai Joginder Singh Talwara’s  “Tau Kyo Murgi Mare”, that how both of them misuses Gurbani, as their viakhya does not matches with that of Bhai Gurdass ji’ “Gurbani Darpan.”
Both Damdami Taksal and Akhand kirtani Jatha follow their own maryada, which is entirely different from the “Sikh Rehat Maryada” of Akal Takhat but no Jathedar takes any action against them. Even their own created maryada of both parties does not match with each other.

Similarly, the criticism of Mr. Vedanti’ book, “Gurbilas Patshai-6” made Mr. Kala afgana a source of vexation to him. In this manner, the RSS lobby, Akhand kirtni Jatha and Mr. Vedanti’s own personal grouse are turning into a noose around Sardar kala Afgana’ s neck whereas the fact remains that the 4 parties, including their 5th collaborator, the SGPC, themselves are guilty of committing gross violation of Gurmat. If all these parties, as are working overtime to hang kala Afgana, care to look at their own doings, in the matter of committing violations of Gurmat. Charges against them already stand proved, while the charges against Mr. Kala afgana have never been proved, nor will they ever be proved because those are the outcomes of sectarian jealousy and personal vendetta only. 

Wrong decisions taken by “granthis”,“jathedars”and “singh sahibans” till now are:
Ø shaheeds of baj baj ghat (kamagata maru ship) were declared non-sikh by jathedar of akal takhat.
Ø General dyre who killed hundreds of Sikhs in Jaliyawala bagh was honored with “guru ka Sikh” and was invited to harmandar sahib by jathedar and rewarded by “sirapao”.
Ø Sardar gurmukh singh, who starded singh sabha lehar, was excommunicated from sikh panth by jathedar of akal takhat. Jathedar also planned to excommunicate Giani ditt singh of singh sabha lehar, but his friend, king of nabha, saved him.
Ø Giani bhag singh was also excommunicated from panth by jathedar of akal takhat.
Ø Mr. Vedanti, who not only edited gurbilas patshai-6, an anti-sikh and anti-gurmat book at the cost of akal takhat, and inaugurated the book on the eve of 400th birth day 6th guru, but also starts its “katha” in various historical gurdwaras. 
Ø Sant baba dhanwant singh, who raped a minor sikh girl, when she was doing seva at baba’s dera, was released by mr. Vedanti after taking bribes wroth rs.30,000. 
Ø In Gunna, headquarter of RSS, one of jathedar decleared Sikhs are the sons of luv and kush, in a hukumnama.


Hardeep singh

Faridabad


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## hardeep singh (Oct 28, 2005)

*The so-called Jathedar of Akal Takhat Sahib*

Akal Takht Sahib was revealed by Guru Hargobind Sahib on June 15,1606. The foundation stone of the building of Akal Takht Sahib was laid down by Guru Hargobind Sahib himself. (Guru Hargobind Sahib did not built or create Akal Takht Sahib, he revealed it. Akal Takht Sahib belonged to _Waheguru_ and it was the Almighty who could have created Akal Takht Sahib). The rest of the structure was completed by Baba Buddha (the veteran Sikh servant) and by Bhai Gurdas (Sikh scholar) only. No mason or any other person was permitted to participate in the construction of the structure. Guru Hargobind Sahib himself was the Custodian of the Takht of _Waheguru_. According to a source, when Guru Hargobind Sahib remained in Gwalior Fort prison, he had asked Baba Buddha to perform the services of Darbar Sahib (HARIMANDAR SAHIB) and Bhai Gurdas to take care of Akal Takht Sahib. It was not the appointment of Bhai Gurdas as the _Jathedar _of Akal Takht Sahib. It is ignorance to say that Bhai Gurdas was the _Jathedar _or the Custodian of Akal Takht Sahib. He was just the caretaker. Guru Hargobind Sahib left Amritsar in 1635. Between 1635 and 1696 (until the death of Harji), Amritsar was under the control of the descendants of Pirthi Chand (elder brother of Guru Arjan Sahib). In April 1698, Guru Gobind Singh Sahib appointed Bhai Mani Singh as Granthi of Darbar Sahib and Akal Takht Sahib. On December 30, 1711, Bahadur Shah, the Mogul emperor, "assigned" the _Jagir_ of Chakk Ram Das (Amritsar) to Ajit Singh Palit (He had been adopted by Mata Sunder Kaur. Later, she discarded him). Bahadur Shah wanted to use Ajit Singh Palit against Baba Banda Singh Bahadur, the Sikh General. Ajit Singh returned to Delhi after the death of Bahadur Shah (February 27, 1712). After this Baba Kahan Singh of the so-called _Tat Khalsa_, who looked after Akal Takht Sahib and Mahant Amar Singh of the so-called _Bandai Khalsa_, who had the control of Jhanda Bunga. Bhai Mani Singh is not referred as so-called _Jathedar_ in any Sikh work. Bhai Ratan Singh Bhangu calls him "_Pujaran sion vado pujari" _(chief priest among the priests).
After the martyrdom of Bhai Mani Singh (June 24,1734), there was no one to take care of the shrines at Amritsar during the dark period of the Sikh history. There were _Sarbat Khalsa_ gatherings at Akal Takht Sahib, at least since 1726, but no reference is available as to who convened these gatherings. It is presumed that _Jathedars_ of the Sikh army used to call these gatherings. Later, _Budha Dal_ (the Sikh veterans) took over the charge of the shrines. As the caretaker of Akal Takht Sahib, he introduced authentic Sikh practices at Akal Takht Sahib and Darbar Sahib. Baba Prem Singh Hoti wrote a book about Akali Phula Singh in 1912. Baba Prem Singh did not use the term _Jathedar_ even once.
*On **October 12,1920**, when some initiated Sikhs, belonging to so-called low castes, went to Akal Takht Sahib to offer an Ardas (prayer), to caretaker of Akal Takht Sahib and the Granthis slipped away. The gathering found the Takht Sahib unattended. A Jatha (band) of 25 Sikhs was selected to take care of Takht Sahib. Bahi Teja Singh Bhucher was appointed as the Jathedar of the Jatha. Bhai Teja Singh was to be the chief of the Jatha and not Akal Takht Sahib.*
On October 13,1920, the Deputy Commissioner of Amritsar called a meeting of the (former) priests and the Sikh leaders. The priests abstained from the meeting. This meeting selected an ad-hoc Committee to look after the affairs of Darbar Sahib and Akal Takht Sahib. The Committee comprised Sundar Singh Ramgarhia (the manager of Akal Takht Sahib and Darbar Sahib). Professor Teja Singh, Bawa Harkishan Singh, Bhai Deva Singh, Bhai Bahadur Singh Hakim, Bhai Chanda Singh, _Jathedar_ Kartar Singh Jhabbar, _Jathedar _Teja Singh Bhucher and Doctor Gurbakhash Singh. This Committee, later, called a _Sarbat Khalsa_ gathering for November 15-16, 1920. A _Hukamnama_, signed by Dr. Gurbakhash Singh, a member of the ad-hoc Committee, was issued. (This _Hudamnama_ wa not issued by _Jathedar _Teja Singh Bhucher, the Jathedar of the _Jahta _appointed to take care of Akal Takht Sahib on October 12, 1920). *Bhai Kahan Singh of Nabha published his encyclopedic work, Mahan Kosh in 1930. He did not even mention anything such as the Jathedar of Akal Takht Sahib.*
Even after 1920 or 1925 of even 1947, the caretaker of Akal Takht Sahib, (though the term _Jathedar_ was being used by the leaders of the SGPC and the other officials) was not known to be any specific entity. When on November 29, 1961, the _Panj Piaray_ gave their verdict from Akal Takht Sahib against Master Tara Singh, Fateh Singh ect., the so-called _Jathedar_ came to be known as something extraordinary. When on October 2, 1962, the Fateh Singh group wrested the control of the S.G.P.C. from the Master Tara Singh, _Jathedar_ Achchhar Singh, the caretaker of Akal Takht Sahib resigned his position to protest against the mismanagement of the affairs of Darbar Sahib and the other shrines. No one bothered about the institution of the caretaker of Akal Takht Sahib. No one reacted when Sadhu Singh Bhaura, who had been defeated in the S.G.P.C. elections, was appointed as so called _Jathedar_ of Akal Takht Sahib. *It was not only on September 26, 1979, when Jathedar Jagdev Singh Talwandi and Jathedar Gurcharan Singh Tohra approached Akal Takht Sahib for settlement of the internal affairs of the Akali Dal, that the so called Jathedar of Akal Takht Sahib came to be known as some "extra special" entity. Since then the caretaker of Akal Takht Sahib has been considered as an officer, who is a sort of object of fear (like a Mafia boss or even a monster) for every Sikh. It was the promotion of fascism. It was and it is utterly in contradiction to the Sikh ideology.*
Akal Takht Sahib is the Throne of the Almighty. It is supreme-most seat of the Sikh nation and all those who choose to owe their allegiance to this Throne. Akal Takht Sahib is not an ordinary shrine. It is not an organization. A_ Jathedar_ means the chief of the President of the leader of a _Jatha_ (band) of an organization. Hence the term _Jathedar_ is a misnomer. There can be a "caretaker" of Akal Takht Sahib of there can be a _Jathedar_ of _Sarbat Khalsa_ (the Sikh Commonwealth). He must represent the whole of the Sikh nation. He must have the confidence of the whole of the Sikh nation. It implies that he should be SELECTED through the consensus of the whole of the Sikh nation. The proper course to SELECT the _Jathedar_ of the _Sarbat Khalsa_ or the "caretaker" of Akal Takht Sahib, is to convene a _Sarbat Khalsa._ It should be a gathering of representatives of all Sikh organization and Sikh intellectuals (who consider themselves as the subjects of , and owe their loyalty solely to, Akal Takht Sahib). The S.G.P.C. represents the Sikh nation with regard to the management of the Sikh shrines and on this issue it is supreme. None can challenge S.G.P.C.'s jurisdiction in the case of the management of the Sikh shrines. But, the S.G.P.C. is not the _Sarbat Khalsa_ for the purpose of the selection of the _"Jathedar _of the _Sarbat Khalsa_" or for the appointment/selection of the "caretaker of Akal Takht Sahib". This _Sewadar_ must be selected by way of a _Gumatta_ of the _Sarbat Khalsa_. The caretaker of Akal Takht Sahib can be named as _Mukh Sewadar_ (chief attendant) or _Sarbrah_ (manager) or _Nigran_ (custodian) or_ Safir_ (ambassador) of _Bulara _(spokesman) or _Diwan_ (a sort of minister). I will suggest the term _Mukh Sewadar _in Punjabi and "caretaker" in English.
The caretaker of Akal Takht Sahib is not a monarch, nor is he like the President (as in the USA), nor is the Pontiff (like Catholic Pope). He is just a speaker, a spokesman, an attendant. He is not a dicator. He can not issue _Hukamnamas_ as a per his whims of his will. He can issue the _Gurmattas_ of the _Sarbat Khalsa_ as the _Hudamnamas _of Akal Takht Sahib. The issues of the petition of the persons excommunicated from the Sikh Panth, the cases of punishment must be considered by the _Sarbat Khalsa_. There can be a "standing committee", which should consist of the representatives of the organizations which are loyal to Akal Takht Sahib, plus a few Sikh intellectuals (to be coopted by these representatives). The members of this "standing committee" shall continue to be members of the Committee as long as they have the confidence of their organizations as well as the Sikh nation. Even these members shall not be consider themselves as some authority. They are the _Sewadars_ of the Sikh nation. For the local issue, the petitions may be decided by Panj Piaray.
​*Hukamnama of Akal Takht Sahib*​_(History and Concept)_​_Hukamnama_, literally means "Royal Order." As Akal Takht Sahib is the Throne of the Almighty, the orders issued by Akal Takht Sahib are called _Hukamnama_s. The letters written by the Sikh Gurus too were also called _Hukamnama_s. In the middle ages, the orders from the worldly rulers were also known as _Hukamnama_ but the people carried out the orders under compulsion. But, the _Hukamnamas_ of the Sikh Gurus was a matter of pride and privilege. Not only the carrying out the Guru's Order but even the _Darshan_ (a simple look) at Guru's _Hukamnama_ was a matter of pride for a Sikh.
The first _Hukamnama_ from Akal Takht Sahib was issued by Guru Hargobind Sahib himself. This _Hukamnama_ asked the Sikhs to wear arms for self defence. Since then several _Hukamnama_s must have been issued. Some _Hukamnama_s issued by Guru Gobind Singh Sahib, his wife, Baba Banda Singh Bahadur, _Sarbat Khalsa_, Akal Takht Sahib etc. are still available in the original. (Two collections of _Hukamnama_s are available in print form, one edited by Dr. Ganda Singh and the other one by Bhai Shamsher Singh Ashok, both published in 1968 by Punjabi University and the S.G.P.C. respectively. These volumes have _Hukamnama_s by the following: 2 by Guru Hargobind Sahib, one by Guru Harkrishan Sahib, 22 by Guru Tegh Bahadur Sahib, 34 by Guru Gobind Singh Sahib, 2 by Banda Singh Bahadur, 2 by Thrones etc.).
During the eighteenth century, the _Sarbat Khalsa_ issued _Hukamnama_-s to the Sikhs for manifold purposes. Through one _Hukamnama_, Akal Takht Sahib asked the Sikhs to release the wife of a Brahmin (Hindu of priestly class) whom the Afghan Chief of Kasur had carried away. In 1759, _Sarbat Khalsa_ issued a _Hukamnama_ to the Sikhs to send funds for the reconstruction of the Sikh shrines.
After the British annexation of the Sikh Homeland, Akal Takht Sahib was misused by the occupying managers. A _Hukamnama_ against Professor Gurmukh Singh was issued in 1879. A _Hukamnama_, it has been said, was issued against the _Ghadar_ Party workers. There is no direct evidence of the issuance of such a _Hukamnama_. As these two and alike _Hukamnama_s were not in accordance with the Sikh ideology, hence the Sikh nation rejected them.
_Hukamnama_s excommunicating persons or cults guilty of harming Panth or for acts of blaspheme, too, have been issued from time to time: Gurdial Sinh Nabha (1923), Teja Singh Bhasaur and his associates (1928), Nirankari cult (1978) etc. During the period of attempt at the hijacking of Akal Takht Sahib too _Hukamnama_s were issued to excommunicate Zail Sinh, Buta Sinh, Santa Sinh, Rachhpal Sinh, Surjit Barnala, Pashaura Sinh etc.
_Hukamnama_ of Akal Takht Sahib is different from a verdict given from Akal Takht Sahib in some disputes. Decisions in the cases of the Sikhs who surrender at Akal Takht Sahib for their anti-Sikh activities are not _Hukamnama_s. These decisions had been given in the case of Kartar Singh Bedi (1924), Bhai Narain Singh (1924), Buta Singh M.L.C. (1935), Master Tara Singh, Fateh Singh and eight members of the Executive of Akali Dal (1962), Piar Singh (1993) etc. In some cases partial decisions were taken by the caretakers of Akal Takht Sahib for forgiving or for giving minor punishment due to reasons best known to them. These cases were: Zail Sinh, Surjit Barnala, Buta Sinh, Amarjit Grewal, Pashaura Sinh etc. All these persons were given concessionary treatment. The Sikhs have not accepted these decisions by the respective caretakers of Akal Takht Sahib.
This has happened due to ignorance about the concept of Akal Takht Sahib and its _Hukamnama_. The _Hukamnama_ of Akal Takht Sahib is the consensus of _Sarbat Khalsa_. During the eighteenth century, the issues of the Sikhs were decided by way of _Gurmata_. The leaders of all the groups, Misls, battalions of the Sikhs used to gather at Akal Takht Sahib to finalize a particular issue. The decision was reached by way of consensus in accordance with the Sikh ideology. This was called _Gurmata_ (the counsel of Guru Sahib). This _Gurmata_ was issued to the Sikh nation from Akal Takht Sahib as _Hukamnama_ of _Sarbat Khalsa_ or Akal Takht Sahib. This represented the "will of the Sikh nation." A _Hukamnam_a can not be issued by caretaker of Akal Takht Sahib by way of personal whims. The political monopolization and the adoption of Western political system made the Sikh intelligentsia indifferent to the institution of Akal Takht Sahib and the institution of Akal Takht Sahib was "hijacked" by ignorant but clever politicians. All the _Gurmata_s are not _Hukamnama_s. When a resolve to execute some planning is made, it is called _Gurmata_ and it applies to the persons who participate in it. But, if this _Gurmata_ is of national importance then it is released to the Sikh nation. In that case it becomes _Hukamnama_. _Sarbat Khalsa_ made several _Gurmatas_ in the eighteenth century. Some of the well know _Gurmata_s are: the issue of acceptance of _Jagir_ (1733), construction of Sikh fort (1747), formation of Dal Khalsa (1748), to recognize _Rakhi_ (1753 and 1758), to attack Lahore (1760), to emphasize the supremacy of _Sarbat Khalsa_ (1765), the petition of Jaswant Rao Holkar (1805), to form the S.G.P.C. (1920), to form Gurdwara Sewak Dal, later named Akali Dal (1920) etc.
There are certain issues which can not be covered by _Gurmata_ or _Hukamnama_. These include the basic principles, postulates or doctrines of Sikhism. A _Gurmata_, which applies to the whole of the Sikh nation (national issues) must represent the will of the whole nation and must not be a decision of an ad hoc hand-picked assembly of special invitees by a party or faction or self-styled _Jathedar_/Pope.
Since 1979, Akal Takht has been used by the Akali leaders for their factional activities. As a result the institution of Akal Takht Sahib has suffered a lot. The caretaker (whom they wrongly call _Jathedar_) of the Takht has been acting as an agent of the ruling Akali faction. Specially under the reign of Kirpal Singh Badungar, Akal Takht caretaker has acted as an ordinary Akali worker, loyal to the president of the SGPC. This is mockery of the institution. Akal Takht Sahib which is the greatest seat of the Sikh Panth has been defiled by the Akali leadership. Akal Takht is not a court of mediation between factions, groups; nor it is an industrial tribunal to decide disputes. Akal Takht Sahib should not deal with each and every case like an ordinary tribal court. It should deal with only those issues which are of national importance and the Hukamnamas should be issued only after a Gurmata has been passed by the Sarbat Khalsa. What is Sarbat Khalsa is still a moot point. In the present circumstances, a meeting of all the Sikhs is not possible. In such a situation the representatives of all those parties and institutions, which are loyal to Akal Takht Sahib plus the Sikh intelligentsia, should form the Sarbat Khalsa. This is not the final formula. The Sikh intelligentsia can discuss the procedure to for Sarbat Khalsa. But, the president of the SGPC appointing a caretaker of Akal Takht as per his political need is against Sikh philosophy. AND the caretaker issuing Hukamnamas of his personal whim in association with 4 more priests, in line with the SGPC president is still further un-Sikh like. The Sikhs should stop playing games with the Sikh fundamentals


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## hardeep singh (Oct 28, 2005)

*Excommunication*

Ever since the origin of the institutionalized religion there has always been inimicality between the dogmatic orthodox and the pragmatic progressive elements. The bone of contention has essentially been the interpretation of the religious concepts, doctrines and practice. Whereas the orthodox element tends to be inclined towards occultism, the progressive element tends to be realism oriented. Often the former element’s zeal to foster its dogmatic version of religious concepts, doctrines, dicta and practice has resulted in protracted strife in which the orthodoxy’s detractors are persecuted. To accomplish its objectives, the ultra-orthodox religious clique often resorts to unholy means such as branding the opponents as heretics or blasphemous and excommunicated, ostracized and/or burnt them alive at the stake.
During the primeval and medieval times since illiteracy and spiritual un-awareness were more prevalent among the religious flocks, it was lot easier for the holy demagogues to foster their occult version i.e. blind faith devotion, prejudices, taboos and superstitions upon the innocent/ignorant people. There were fewer learned and rational minded people who had the gumption to question the authoritarian orthodoxy’s dogmatic rigmarole of myths, heaven/hell, sin/penitence, sacrifices, idolatry and donations/offerings to the self-anointed holy men of dubious credentials.
Since superstitions, myths, stigmas, taboos and prejudices play a vital part in influencing the mentality of the gullible religious flocks, astute ecclesiastics invariably include these occult elements in their religious dogmas. Because of the religious flocks’ gullibility the dogmatic orthodoxy has always been in control of the seats of power of the religious institutions. In the annals of human history there have been instances of orthodox ecclesiastics of every religion persecuting rational minded people who had the spiritual awareness and strength of their convictions to challenge formers' mystifying dogmas and occult religiosity.
*Christian Inquisitions* 
The Christian inquisitions, tribunals, were set up to discover, repress and punish heresy soon after Christianity became the religion of Roman Empire. Religious authorities established special ecclesiastic bodies in the 13th century to thwart spread of Cathari, Waldenses and Albigenses religious sects. The Roman Inquisition was set up in circa 1230 A.D. to guard Christian faith and morals. When found guilty of heresy and rebellious belief, heretic was handed to the civil courts for punishment. Judicial torture for eliciting evidence was common and no appeals were allowed until 1542 when Pope Paul 3 established Congregation of the Inquisitions/Holy Office.
The Catholic orthodoxy persecuted *Galileo Galilee* for espousing *scientific* *Copernican theory (i.e. the earth rotates daily on its axis and planets revolve in orbits around the sun)*. In 1616 the Catholic orthodoxy summoned Galileo Galilee to Rome to defend his views that *'The Copernican theory was consistent with both catholic doctrine and proper biblical interpretation' *that he wrote in his letter in 1613. Although cleared of the charge of heresy, he was ordered not to treat the theory as if it were true. In 1632 Galileo published his scientific masterpiece Dialogue concerning the two chief world systems showing the Copernican theory logically superior to the occult *'Platonic-Aristotelian theory (Actual things are copies of transcendent ideas and that these ideas are the objects of true knowledge apprehended by reminiscence).*Once again he was summoned to Rome for disobeying, found guilty, forced to recant his statement and sentenced to house imprisonment for life. His monumental works were seized and banned.
*Spanish Inquisition *
King Ferdinand 5 and Queen Isabella established Spanish Inquisition in circa 1480 A.D. The proceedings of the Spanish Inquisition were often motivated by politics as by religious beliefs and were conducted with great severity through 16th century in Spain as well in the Spanish colonies of America. During the colonization of Latin America the Spanish Inquisitors, with Vatican’s blessings, hauled to Inquisitions, which were nothing more than Kangaroo courts, anyone who challenged their sanctimonious right to invade, colonize the land and Christianize the natives whom they categorized as savages.
*Muslim Fatwa *
The orthodox Muslim Ayatollahs, and Mullahshave been equally harsh if not more in issuing Fatwas (decrees) against the perceived heretics i.e. those Muslims whose interpretation of Islamic creed differs with the religious authority. In addition to the Koran's creed that preserves the ancient criminal laws ‘eye for an eye’, ‘tooth for a tooth’ and cutting off of the left hand for theft, the authoritarian Muslim clerics have added more dogmas in the name of Shari’a. On strength of these dogmas they have resorted to promulgating Fatwa to execute any Muslim they adjudge to be heretic.
*Sikh Orthodoxy* 
Although an egalitarian and a lay religion, Sikhism too hasn’t been immune to authoritarian orthodoxy or Fundamentalism. Like other religions there has been antagonism between the progressive school of thought, i.e. the rational and analytical minded Sikh Scholars and the regressive school of thought i.e. the orthodox or fundamentalist Sikhs who are intrinsically averse to any progressive line of thought.
In any strife over a controversial religious issue the orthodox or fundamentalist lobby always resorts to occult beliefs and dogmas to counter any rational dialogue from the Sikh intelligentsia and Scholars. In the post Guru era many a self-serving Sikh illegitimate clergy has invoked sanctimonious dogmas and dicta that the various religious orthodoxies practiced during the primeval and medieval times to wield theocratic authority.
*ROLE REVERSAL* 
In the recent history the unscrupulous Sikh leaders have reversed the roles of Miri and Piri. In their ignoble quest for power and self-aggrandizement they usurp the role of the Sikh Mir i.e. temporal Authority and unabashedly play the ugly political games right in the presence of the Sikh Pir, [Guru Granth Sahib].
*Prof. **Gurmukh Singh’s Ex-communication* 
The ex-communication of a true Sikh, Prof. Gurmukh Singh is an epitome (prime example) of abuse of illicit power by a bunch of self-serving religious leaders. At the time of his ex-communication Prof. Gurmukh Singh, one of pioneer founders of the reformist Sikh movement Singh Sabha, was actively pursuing his goal to found the first ever Khalsa College at Amritsar. The band of pretenders to the Sikh spiritual and temporal authority not only ex-communicated Prof. Gurmukh Singh, but also incited the Sikh community not to render him financial help to carry out his missionary work and the noble cause of founding the Khalsa College.
In 1883 Akal Takht head Granthi Bedi Khem Singh proclaimed himself as the Sikh Guru and sat on a cushion. Aided and abetted by his cohorts, Rajah Bikram Singh of Friedkote, Mahants, Pujaris and other Guru pretenders, he ex-communicated in 1887 a genuine Sikh scholar and missionary Prof. Gurmukh Singh who criticized him for the un-Sikh act. They harassed and hounded Giani Ditt Singh, who dared to condemn their anti-Sikhism activity and canvass support for Prof. Gurmukh Singh, to an early grave.
Some of the totally unjust accusations leveled against Prof. Gurmukh Singh who dedicated his life to the noble causes of reforming the Sikhism’s preaching and management system and eradication of wide spread illiteracy among the Sikh community were,
1) He does not revere the Sikh Gurus’ progeny, (pretenders to Sikh Guru-ship).
2) Twenty pictures of Avatars (Hindu Mythical god incarnates) were burned to refute their existence during a convention of Lahore Singh Sabha (Forum).
3) A Hindu convert to Islam was baptized as a Singh by the Lahore Singh Sabha.
4) In an article published in the Khalsa Newspaper he wrote, "Worship of weapons in the Sikh Gurdwaras is copy of Hindu ritual that is against Guru’s edification."
To an intelligent student of Sikh theology it is clear the ex-communication of Prof. Gurmukh Singh was a case of blatant abuse of illicit spiritual and temporal authority and the heretics punishing the pious Sikh. Prof. Manjit Singh revoked this dictatorial edict in 1995 and acclaimed Prof. Gurmukh Singh as a true Sikh.
*Giani Bhag Singh’s ex-communication* 
The ex-communication of Giani Bhag Singh exemplifies how the conniving religious leaders wield the authority to destroy those who dare to challenge the dogmatic status quo, no matter how detrimental it is to the religion. Giani Bhag Singh published his book ‘Dasam Granth Nirnay’ (critique) in 1976. The book publication caused great deal of controversy amongst the Sikh community. During this period of controversy Giani Bhag Singh and Giani Sant Singh Muskeen were in Indore on lecture tours. As usual at one place when asked, Muskeen told congregation that simultaneous multiple Akhand Paths at one place are compatible with the Guru’s edification while at another he said it is not. And when Giani Bhag Singh mentioned about these contradictions Muskeen was naturally resentful.
During his lectures at Rajauri Gardens’ Gurdwara, Delhi, Muskeen quoted some verses from the Dasam Granth. Some young Sikhs argued with Muskeen and told him that the verses he had quoted were not that of Guru Gobind Singh Sahib. Although the young Sikhs were absolutely right, Muskeen adamantly refused to concede that he was wrong. Next day they had some verses from Dasam Granth printed and asked Muskeen to preach the same to the Sikh congregation. Muskeen refused and wrongly accused Giani Bhag Singh of sending the thugs (young Sikhs) to insult him.
Muskeen approached his friend, Golden Temple Head Granthi, Giani Chet Singh. Both Muskeen and Chet Singh instigated Akal Takht Jathedar Giani Sadhu Singh Bhaura (from my village Bhaura) to issue Hokum-nama (edict) to ex-communicate Giani Bhag Singh. However in view of the controversy amongst Sikh community the S. G. P. C. decided to call an ad-hoc advisory committee meeting that was chaired by Giani Sadhu Singh. At this meeting when the Sikh Historian Shamsher Singh Ashok who had also written a critical review on Dasam Granth tried to express his views, he was shouted down by the prejudiced members.
When Prin. Harbhajan Singh Hamraz asked all the 15 members at the meeting, 'if anyone had studied the Dasam Granth analytically' their silence conveyed the negative reply. And he asked them, (1) if the Dasam Granth’s authenticity controversy wasn’t as old as the Granth itself? (2) Didn’t the Akal Takht Jathedar and Granthi Singh Sahibs’ reply in June 1973 to Santokh Singh of Chandigarh that Chritro Pakhyan is not Guru Gobind Singh’s work? (3) Aren’t we, the high-ranking Sikh personalities, too eager to condemn a pious person without his representation?
*Note- *In a reply No. 36672 dated 3rd August 1973 to S Santokh Singh (Chandigarh) the Asst. Sec. religious preaching sub-Committee of S. G. P .C. S. Gurbakhsh Singh wrote,
"In regard to your inquiry of 6th July 1973 the views of Singh Sahibs of Darbar Sahib and Akal Takht Jathedar are being sent to you. "Chritro Pakhyan in the Dasam Granth is not Guru Gobind Singh’s Scriptures. These are copies of the primitive Hindu mythical tales from Prans."
Signed, Gurbakhsh Singh, Assistant Secretary,​Dharma Perchar Committee, S. G. P. C. Amritsar​Prin. Harbhajan Singh’s wisdom prevailed in drafting and passing two resolutions unanimously, (1) Giani Bhag Singh should have presented his side of the case in detail to the Panth instead of two-line comment. (2) Since, with time the issue is getting serious, this committee humbly requests the S. G .P. C. to institute a sub-committee of prominent Sikh Scholars to authenticate the Dasam Granth’s scripts that are compatible with the Guru Granth Sahib’s philosophy and Guru’s Ideals. No punishment was considered appropriate for Giani Bhag Singh.
Despite these unanimous consensus that were reached at the meeting Giani Bhag Singh was ex-communicated on 5th July 1977 in a mysterious manner. The same bunch of Singh-Sahibs (Giani Sadhu Singh Bhaura, Giani Chet Singh and Giani Kirpal Singh) who said that Chritro Pakhyan wasn’t Guru Gobind Singh’s Work and were also star participants at the meeting to adjudge Giani Bhag Singh, ex-communicated him.
The concerned Sikh Scholars Prin. Harbhajan Singh, Giani Surjit Singh, Bhai Milap Singh and Amar Singh conferred through tele-conference with each other to have the edict issue redressed. Bhai Amar Singh Aligarh, who knew Jathedar Bhaura when he was a Granthi, convinced him of his folly. Jathedar Bhaura agreed to rescind the edict. Bhai Amar Singh, Giani Surjit Singh and S. Milap Singh were to accompany Giani Bhag Singh to Akal Takht to have the edict rescinded.
Muskeen, who came to know about this journey to Amritsar, cunningly took Giani Bhag Singh to Akal Takht himself at his own expense. Jathedar Bhaura had a text ‘Giani Bhag Singh has apologized regarding Ardas (Sikh Litany) and Chaupie’ written on a paper without Akal Takht’s letterhead. When it was given to old and feeble Giani Bhag Singh to sign, he accidentally dropped his reading glasses. Both Bhaura and Muskeen said, 'Giani Jee leave the glasses; don’t you trust us?' They practically tricked Giani Bhag Singh into signing the apology that he deeply regretted rest of his life. He told Giani Surjit Singh with tears in his eyes that Muskeen had deceived him.
*S. Gurbakhsh Singh Kala Afghana's Excommunication* 
In June 1998 when he was employed as a Granthi of Harimandar Sahib, Giani Joginder Singh Vedanti and Dr. Amarjit Singh, Professor, Shaheed Sikh Missionary College, Amritsar edited '*Gurbilas Patshahi 6'* and got it published by S. G. P. C. printed by Golden Offset Press S. G. P. C. and dedicated it on Miri-Piri's author Guru Hargobind Sahib's fourth birth centenary, to all those who got martyrdoms to keep Gur- Sikhi's tree flourishing. So-called contemporary Sikh luminaries Bh. Ranjit Singh, Jathedar Tohra, Jathedar Manjit Singh, Jathedar Kewal Singh, Bhai. Sukhdev Singh Bhaur, S. Manjit Singh Kalkatta, Gyani. Sant Singh Maskeen, Gyani. Jaswant Singh. Bhai. Dalip Singh Mallunagal, Gyani Joginder Singh Talwara, S. Narinder Singh Soach and Gyani Balwant Singh were the knowing or un-knowing promoters.
This Gurbilas, along with Gurbilas Patshahi 10, Jannam Sakhies and Dasam Granth are, perhaps, the mother of all anti-Sikh literature including Mehma Perkash, Suraj Perkash, Panth Perkash, Sri Guru-Panth Perkash, Bansawalli Nama, etc. that are replete with Avatar-ism, mythology, idolatry, occultism, thaumaturgy, ritualism etc.
*S. Gurbakhsh Singh Kala* *Afghana* who is about the same age as Giani Bhag Singh, when he was persecuted by the Sikh orthodoxy and fundamentalist lobby wrote a critique on the Gurbilas Patshshi 6. The ensuing controversy forced the S. G. P. C. to withdraw the deleterious publication. Naturally Gyani. Joginder Singh Vedanti, who in the meantime got by fluke the coveted job of Akal Takht Jathedar, was incensed. In a typical sanctimonious dogmatists' modus operandi, he and his ilk connived out of vindictiveness to excommunicate Kala Afghana. This time around *Advocate* *Gurcharanjit Singh Lamba, G. Joginder Singh Talwara, Ratinder Singh, *et al played role of Gyani Sant Singh Maskeen, Gyani Chet Singh, who were in the vanguard of the lobby that instigated G. Bhag Singh's excommunication in late nineteen seventies AD.
*Excommunication of S. Joginder Singh, Editor Spokesman* 
S. Joginder Singh who had the gumption to controvert the un-Sikh modus operandi and activities of the illicit Sikh ecclesiastics and challenge their authority to excommunicate Sikh scholars was excommunicated in retaliation for lending support to S. Kala Afghana. S. Joginder Singh filed a suit against the excommunicators including Jathedar Joginder Singh Vedanti who has refused to accept summons by the Chandigarh high court asserting, "being pope of the Sikh community he is above the law of the land and hence he won't appear before any court." He is said to have called a meeting of the Sikh clergy on 19th or 20th of June 2004 to discuss the issue.
*Sad Irony *
This is a classic case of perpetual antagonism between the authoritarian ecclesiastics who survive on religious flocks' gullibility verses rationalist scholars and intelligentsia who strive to seek veracity. In the theocratic systems and religious institutions too often the very people, who deserve to be ostracized or excommunicated, manipulate their way to the vanguard of the ecclesiastical echelon and abuse their positions to reward their accomplices and persecute the righteous people who criticize them. Unfortunately for the Sikhs and Sikhism, during the five-century old history of Sikhism, except for the two-century Guru period, the controlling power has been in hands of quasi-literate Sikh clergy. Most of the so-called Singh Sahibs and Jathedars of today are products of sectarian enclaves, Deras, of the Sikh Gurus-pretenders and spurious Sants who distort the philosophy, creed and practice of Sikhism and exploit the gullible Sikhs.
Since Vedanti literally means scholar/follower of Vedanta (Veda+end), Vedas' end creed, the present Akal Takht Jathedar, who calls himself Vedanti, has no legitimacy to occupy a position professed to be seat of Sikh spiritual and temporal authority. His predecessor Ranjit Singh (s/o Banta Singh, C 68 Jagat-pura, P.O. Krishna-nagar, New Delhi) was charged for stealing tires on 23 April 1978 as per F. I. R # 1053. His only qualification to be appointed the Akal Takht Jathedar was that he had murdered the Nirankari cult Guru Gurbachan Singh.
It is the likes of Singh Sahibs Vedanti, Manjit Singh, Ranjit Singh, Puran Singh who are accused of favoritism, embezzlement; and devious Sadhs, Amar Singh Burundi, Dhanwant Singh (of Pallian notoriety) who are accused of enticement and rape; convicted mass murderer Inderjit Singh Reyat and their accomplices who ought to be ostracized and/or excommunicated.
Rationalism, liberalism and pluralism are the main pillars of Sikhism. Had rational minded Guru Nanak, who was a Hindu by birth, not rejected Hinduism’s occult dogmas that fostered, blind faith devotion, myths, taboos, superstitions, pagan human/animal sacrifices, Idolatry, etc, Sikhism would never have been born. It is a religion to which people, who were persecuted, shunned and ostracized by other religions, were inspired to join of their free will, not coerced. Surely it would have never occurred to *(Nanak Shah Fakir, Hindus’ Guru, Muslims’ Pir’),* who founded universal, liberal and pluralistic Faith that prides itself on all inclusiveness, that one day the so-called Singh Sahibs and Jathedars would be excommunicating the rational minded Sikh Scholars for analyzing and writing critical reviews of quasi-Granths like Dasam Granth, Gurbilas, Jannam Sakhi, etc that are being erroneously promoted and propagated as the Sikh Scriptures and history.


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## kds1980 (Oct 28, 2005)

wjkk
wjkf

   good work hardeep singh ji .i agree with kala afghana that sikhs should follow only guru granth sahib.the only problem in kala afgana type sikhi is that many people
will say that nowhere it is written in guru granth sahib that a sikh should keep hair .


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## hardeep singh (Oct 28, 2005)

kds1980 said:
			
		

> wjkk
> wjkf
> 
> good work hardeep singh ji .i agree with kala afghana that sikhs should follow only guru granth sahib.the only problem in kala afgana type sikhi is that many people
> will say that nowhere it is written in guru granth sahib that a sikh should keep hair .


 
kds1980

gurufathe

thanks for encouraging me.

i will give u the answer with referance from guru granth sahib that sikh should keep hairs very soon.

u used the words "kala afgana type sikhi".it should not be used like this.
sikhi is founded by guru nanak dev ji. and sikh is the name of a community who live their life according to guru granth sahib. 

as definition of sikh according to guru granth sahib is 

"so sikh sakha bandap hae bhai jo gur ke bhannae vich aawe.
aapne bhanne jo challe bhai vichar chota khave"

so guru sahib himself telling us that the person who follow guru granth sahib and live according to guru`s teachings is a sikh. mr. kala afgana reminded us this.

regards
hardeep singh


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## hardeep singh (Oct 29, 2005)

*Sardar Gurbakhsh Singh 'Kala Afghana'   A Shining Star in the Galaxy of Scholars*


 * Abbreviations*_ used in this article: AGGS for Aad Guru Granth Sahib; BN for Bachittar Natak, _

    My first acquaintance with Sardar Gurbakhsh Singh Kala Afghana was through his articles in the Spokesman in 1999. After reading the first article, I said to myself, “Here is a writer who has expressed my own views regarding ‘Bachittar Natak (Wondrous Drama)’.”  I was so impressed and excited that I called my nephew who was visiting India at that time to get me the book.  The book ‘Bachittar Natak: Gurbani Di Kasvuti Te’ lived up to my expectations based on ‘what I had read in the articles’.  The author totally destroyed the myth that ‘Bachittar Natak’ was written by Guru Gobind Singh.  He has used Gurbani as a touchstone to test the validity of ‘Bachittar Natak’ and found most of the contents to be contradictory to Gurbani and the edict Guru Gobind Singh issued to the Khalsa.  After administering them the baptism of double edged sword, Guru Gobind Singh proclaimed, “ From now on you are free from: _varan-ashrarm_ _dharam_ (caste based religion), _karm kand_ (Hindu rituals and ceremonies), _bharam_ (superstition), _kul _(family lineage) and _krit_ (caste based occupation restriction) [1]. 
Let me give a brief information about Sardar Gurbakhsh Singh ‘Kala Afghana’ before discussing his writings.  He is a retired police inspector from Punjab living in Canada.  The attack on Golden Temple in 1984 and what happened in its aftermath to Sikhs all over India shook him so badly psychologically that he started pondering over the problems faced by the community.  He asked, “ What happened to the Sikh community which was so vibrant and had sense of honor and dignity before 1947, has degenerated so fast and sunk into the pit.” After speculating, debating and thoughtful analysis, he came to the conclusion that it is a self- inflicted wound.  The Sikhs have abandoned the teachings of the Gurus and fallen into the trap of Brahmanical practices.  He found support for his conclusion in the statement, ‘ As long as the Sikhs follow the distinct path of Guru Nanak, I will support them with all my power.  However, when they start following the Brahmanical way, I will lose my trust in them’, attributed to Guru Gobind Singh [2].  Whenever, he discussed his views with the Sikh clergy, he was told, “ Whatever we are preaching or the conduct of Sikhs in general is consistent with _Sikhi_ (_Gurmat_, Guru's way).”  Like any lay Sikh, his knowledge of Sikhism and Hinduism was not sufficient to distinguish between Brahmanical and Sikh practices to understand how Brahmanism has crept into Sikhism.  Therefore, he made an in depth study of AGGS, Sikh traditions and history and Hinduism for several years. The steady persuasion and encouragement by friends, well-wishers and his wife prompted him to undertake this monumental task of separating the chaff of mythology and falsehood from the kernel of _Sikhi_ (Sikhism).
While evaluating Kala Afghana’s writings, I have kept in mind that Sikh Gurus had rejected Hinduism as it was practiced during their time and Hindu scriptures as a source of moral inspiration and guidance [3].
*The gist of ‘Bachittar Natak: Gurbani Di Kasvuti Te’ raises a very important question? And that question is why Guru Gobind Singh, who conferred Guruship on the teachings enshrined in the ‘Aad Guru Granth Sahib’ and the collective will of the Sikhs (Guru Panth), would write such a book to repudiate the same very teachings and his own edict to the Khalsa?  *
There is hardly any chapter in BN, which does not contradict Gurbani.  This book is replete with Hindu mythology and reference to Hindu deities.  The most often mentioned is Shiv Ji, with a necklace of human heads, a drum in his hand and bells around his ankles. Besides it contains baseless and illogical statements.  *Nonetheless, this book is written by a clever and deceitful person with an objective to mislead and confuse the Sikhs in order to cause a dichotomy in Sikhism, separating Guru Gobind Singh from the Nanakian philosophy*.
 Only a few items from Kala Afghana’s book are described below to demonstrate unequivocally that BN is not the composition of Guru Gobind Singh.  *First, in the beginning of the book, the writer says that Guru Gobind Singh uttered the words contained in BN, thus making Guru Gobind the author of BN*.  *Second, he has added passages and statements here and there which sound like Gurbani and are consistent with it*.  So, when a person reads this book, his / her attention is drawn towards the contents which are consistent with Gurbani and away from the contradictory material.  Even when the reader notices this contradiction, he /she is reluctant to ask questions due to his / her reverence for Guru Gobind Singh, as the writer has lead him / her to believe that these are the words of Guru Gobind Singh.  
In the opening chapter of BN, the author first worships weapons and then Hindu gods to seek their blessings for the successful completion of the book.   Both Hindu and Muslim names for God have been used in Aad Guru Granth Sahib but not ‘Mahan Kal’ and Kal, which have been used so often in BN.  Kal and Mahan Kal mean death and ‘great death’, respectively.  How could God, who is loving, forgiving and the creator of the universe be called death?  God is everlasting but His creation is subject to death according to Its universal law (_Hukam_).  Kal and Mahan Kal refer to Shiv Ji, the destroyer.  Additionally, names of weapons and goddesses, which are used for God and ‘God power’ in BN, find no mention in the same sense in the AGGS. How could God, who is ineffable be called ‘sword’, a small invention of man, who is a tiny spec in God’s creation?  Furthermore, the God of AGGS is kind, loving and merciful and it is His grace, which is the source of protection. Whereas in BN the God is depicted in the image of Hindu gods, who are ferocious looking with frightening teeth and weapons in their hands, and their weapons provide protection. *Besides, neither of the Gurus, whose Bani is in the ‘Aad Guru Granth Sahib’ have used the expression that ‘this Bani is from their mouth’ and all of Guru Nanak’s successors who uttered Bani, recorded it under his name. *
The writer of BN has connected Guru Nanak Dev and Guru Govind Singh to the lineage of mythical god, Sri Ram Chander, a ruler in the mythical age of Treta. According to the writer, Sri Ram Chander's sons, Luv and Kush founded the City of Lahore and Kasur in Panjab and ruled over there for a very long time.  Later on there was a war between their descendents. It was a long war and the writer has described it in quite a lengthy detail.  Even Shiv Ji with his army of ghosts, goblins and witches was there. The Luvis, who were then called Sodhis defeated the Kushis, who ran away to Kashi. The Kushis were called Bedis after they learned to recite the four Vedas (sacred Hindu scriptures).  Later on a Sodhi king sent an emissary to them with the message, “Let us forget the past; come back to Panjab.”  The Bedis came back and recited the Vedas to the Sodhi King.  All his sins were washed away after listening to the Vedas.  The Sodhi King was so pleased and at peace with himself that he donated his Kingdom as a charity to the Bedis.  The head of the Bedi clan was so overjoyed that he gave a boon to the Sodhi ex-king as a token of gratitude saying, “O pious one, when I will take birth in the age of Kaljug, I will make you worthy of world-wide veneration.  Since, you first listened to the first three Vedas and then decided to donate your kingdom in charity while listening to the fourth Veda. Similarly, I will transfer the Guruship to you after I have become Guru three times, consecutively.” This {censored} and bull story is full of holes.  
 *The writer of BN implies that Guru Nanak (Bedi) and the six Gurus (Sodhi), Ram Das to Gobind Singh became Gurus because their ancestors were very pious Hindus, who studied Vedas or were very generous to those who recited Vedas to them.  In other words, it was due to the blessing earned through the study of Vedas or the donation of kingdom as charity to the reciter of Vedas, which was responsible for the reward of Guruship.  However, Angad Dev and Amardas came to occupy the seat of Guruship only after they gave up their Hindu faith. No wonder, the writer of BN did not mention their lineage, or how did they earn the Guruship?* *The writer does not know that belief in caste and lineage contradicts Guru Gobind Singh’s own edict of Kul Nash (freedom from lineage barriers).  Besides, the first three Gurus did not come from a Bedi family, only Guru Nanak was born into a Bedi family and Gurus Angad Dev and Amardas were born in Trehan and Bhala family, respectively.  Also, the first three Gurus were contemporaries.* 
The Luv/ Kush story is contradicted by Goswami Tulsi Das, the author of Ramayan, *who was* *contemporary of Guru Nanak*. He has described the incidents from Sri Ram Chandher’s life in great detail. According to him, Sri Ram Chander or his sons never extended their rule beyond U. P. in the direction of Panjab.  Additionally, Bedis or Sodhis never ruled over any part of Panjab in the recorded history of this region.  However, Khem Singh Bedi, who was aspiring to become Guru of the Sikhs was a toady of the British.  He accumulated lot wealth in the form of land grants from his benefactors.  He could be regarded as a feudal lord? 
The writer of BN has given information about the ancestors of Guru Nanak Dev and Guru Gobind Singh going thousands generations back. He has also given a detailed description of the war between them.  *However, he makes no mention of the victories of Guru Hargobind Sahib, who was Guru Gobind Singh’s grand father or the martyrdom of his great grand father, Guru Arjan Dev.  May be the writer was suffering from a short-term memory loss!*

The writer of BN also does not say what happened to the ancestors of Gurus Nanak Dev and Guru Gobind Singh during the Duaper age when lord Krishna of the famous ‘Krishna Lila’ was the supreme.  May be the writer does not like Sri Krishna because the he was a devotee of Shiv Ji.
Let us assume that Sri Ram Chander’s sons lived up to the end of Treta age and their descendents lived through the Duaper age while enjoying Krishan Lila and continued through the Kaljug age.  According to Mahan Kosh the duration of Duaper is 864,000 years [4].  Homo sapiens, the earliest ancestors of modern man evolved not more than 250,000 years ago according to modern science [4].  I believe in modern science not in Hindu mythology because American astronauts did not find god Indra on the moon.
*The God described in BN is helpless, frustrated, confused and suffers from memory loss whereas the God of ‘Aad Guru Grant Sahib’ is all-powerful, omniscient and omnipresent, who controls every thing in Its creation and is happy and content watching it*.  According to ‘*his own story’*, the writer of BN tells, “He was practicing austerities and self-mortification and meditating on Mahankal (Shiv Ji) and Kalika (goddess) on a snowy mountain called Hem Kunt while his parents were praying to God and perfecting their Yogic discipline.  When God was pleased with them, He ordered me to take birth in the age of Kaljug. I did not want to come to the world; however, God persuaded me by expressing his helplessness and frustration by saying, “ Whatever I have created and sent to the world so far, did not bring me any glory.  Son all my hopes are on you, go there, straighten out the world and spread my glory. Then God told me the story of His creation as follows.”  “After creating the world, God sent the demons, who turned out to be unfaithful. These tyrants stopped His worship.  He got angry at the demons and destroyed them in a moment and replaced them with Shiv Ji, Vishnu, and Brahma. They too turned out to be untrustworthy; they refused to recognize Him and proclaimed themselves individually to be God.  Then He created eight witnesses (planet earth, pole star, moon, sun, fire, air etc.) and asked them to monitor the action of living beings. But they too proclaimed that there is no one else other than them worthy of worship.  Stupid people, who did not recognize Him, started worshiping gods, sun, moon, air, and fire.  So many of them started worshiping stones and believing in pilgrimage, holy baths and rituals. Then He created human beings, who got mesmerized by the material world and started worshiping idols.”  *[Here, either God or the storyteller is confused. Who were worshiping gods, sun, moon, stones, air and fire?  Who were* *worshiping stones and believing in pilgrimage, holy baths* *and rituals?  Were they not human beings?  Did they belong to another kind of human species? Besides, why this God chose the writer of BN, who was also worshiping Mahan Kal and Kalika?]  *“After this, He sent ascetics and saints with supernatural powers, whoturned out to be {censored}*.*  They started their own sects and did not recognize Him. Then His memory started faulting.  He did not remember whether He sent Prophet Mohammed first or Gorakh Nath or Rama Nand.  He said that he sent Gorakh Nath followed by Rama Nand, who like their predecessors established their own sects and lead people astray and ignored Him.” *[It is strange that God did not remember that He had sent Prophet Mohammed several hundred years earlier than Gorakh Nath.  And that Prophet’s followers believed only in one God and they controlled vast territory in **Asia**, **Africa** and **Europe**. Whereas, Gorakh Nath’s followers, who believed in millions of gods and goddesses, and their country was ruled by the followers of the Prophet.  Besides Gorakh Nathis, who were very small in number in comparison to Mohammedans, were free loaders, who made their living by exploiting others through trickery and witchcraft. It is unbelievable that He remembered Rama Nand but not Moses, whom He gave the Ten Commandments or the Sikh Gurus.  What kind of a father is He, who does not remember his only son Jesus? He forgot what He told the Prophet to do to distinguish the male members of his flock from nonbelievers. He used very crude and vulgar expression to describe circumcision (chopping off {censored})].  Compare this vulgar expression with the words used in AGGS to describe circumcision (sunat) [5]. Who could have described ‘sunat’ in such a vulgar expression?  Of course, the Brahmins, who used far worse language than this to describe the action of their own gods and goddesses?*
Here are some more questions, which need answers.  How could any body survive up on a snowy mountain in that severe cold weather sitting in meditating posture for a very long time as the writer of BN claims to have done? The mountain climbers stay there only for a short time and wear very warm clothes and insulated shoes, stay over night in well-insulated tents, eat hot food and they help out each other.  What was the writer of BN eating?  *Moreover, the type of mediation used by the writer of BN to realize God is rejected by the Nankian philosophy. It has no spiritual merit whatsoever. Pilgrimage, austerities, and self-mortification, compassion and charity, the four by themselves earn very little spiritual reward [6]. Meditation on God involves an active and creative life as proclaimed by Guru Nanak, “One who works hard for an honest living and practices charity, recognizes the path to God [7]*.”
*Also, I want to draw the attention of the readers to the fact that neither of the Sikh Gurus made any mention of their previous life in ‘Ad Guru Granth Sahib’, the only authentic source of Nankian Philosophy. There are very few personal references to Gurus or their families.  Additionally, the Hindu view of reincarnation (belief in previous and after life) and Karma were also rejected by the Sikh Gurus [8].  Their Bani emphasizes the actions of the present life, pointing out that this life gives one an opportunity to become a God-centered being and makes no mention of the past or after life when it say, “ This aloneis your chance; seek within [9].  Human life is a blessing; this is the opportunity to meet God [10].  Think about improving your future, don't look to the past, make this life worthy of God realization because there won't be a birth again for you [11]."*
*I would also like to point out that Gurus Anagad Dev and Amardas were devout Hindus, who used to go on pilgrimage to sacred Hindu places before they adopted the path of Guru Nanak.  It has not occurred to any Sikh to build monuments in their memory at sacred Hindu centers where they used to pay homage.  On the other hand, stupid and ignorant Sikhs under the influence of enemies of Nankian philosophy and devious Sikh scholars have built a Gurdwara in the memory of Guru Gobind Singh up in the Himalyas, where they believe he used to meditate in his previous life.  Ignorant and stupid Sikhs flock to this den of thieves by the thousands every year.  Even Sikhs from western countries go there along with their Indian relatives to wash away their sins.  I am not talking about bumpkins; I am talking about highly educated Sikh professionals with degrees from western universities.  There is a saying that you can take a desert dweller out of the desert but you can’t remove the desert out of him.  Similarly, you can take a stupid and ignorant Sikh from **India** and educate him in a western university but you can’t remove ignorance and stupidity out of him.*
In the next chapter the writer claims that his parents went the to eastern country on a pilgrimage to holy places to bathe and give charity. As a consequence, their prayers were answered and my mother was blessed with me in her womb.  Here the writer contradicts his earlier statement, “When he was practicing austerities and self mortification and meditating on Mahankal (Shiv Ji) and Kalika (goddess) on a snowy mountain called Hem Kunt, his parents were praying to God and perfecting their Yogic discipline.  When God was pleased with them, He ordered me to take birth in the age of Kaljug.” 
*Here again the writer does not know that Sikh Gurus had rejected Hinduism.  So, their going on pilgrimage to sacred Hindu centers to perform Hindu rituals does not arise.*
The latter chapters are devoted to battle scenes described in a haphazard manner in crude poetry. They are full of innuendoes, imaginations and inaccuracies.  The writer made no mention of the creation of Khalsa, the five beloved ones, the martyrdom Babas Ajit Singh and Jujhar Singh, the battle of the 40 immortals, the cruel death of two younger Sahibzadas, and the painful death of grief stricken Mata Gujri. The writer also forgot the betrayal of Gangu Brahman, the culpability of Sucha Nand in the cruel death of younger Sahibzadas; the protest by Nawab of Malerkotla against the killing of young ones. Additionally, he ignored the sacrifice of Pir Budhu Shah and his followers, and the help rendered to Guru Gobind Singh at the critical time by Khan brothers, Rai Kalah and others. 
The writer says that Guru Teg Bahadar’s martyrdom was for the protection of the frontal mark and the sacred thread of the Brahmans. This is totally wrong.  Guru Teg Bahadar took the stand to defend the human rights of all the subjugated people.  Guru Teg Bahadar gave his life to demonstrate that every person has the right to choose his / her faith and that religion could not be and should not be imposed on people.  It is a historical incident that Hindus sought his help to protect their religion.  If the circumstances have been reverse, he would have done the same for Muslims.  However, the writer implies and presents the story in a slanting manner to show that the purpose of the Sikh movement was to protect Hindus against Muslims.  In my opinion the realty is different and history supports me.  The progeny of Manu got upset the day Guru Nanak rejected the Janeu (sacred thread).  They ridiculed him and called him a Karahya (one gone astray).  They tried unsuccessfully to stop his movement.  Since, Hindus were under the feet of Muslims; they could not take any drastic actions.  They sought the help of Muslim authorities through Hindu officials to crush the Sikh Movement.  For example, Khatris / Brahmans of Goindwal complained to Emperor Akbar, “ Guru Amardas has discarded Hindu scriptures and is violating caste rules by introducing inter-caste dining in his community kitchen (Langar).”  The enlightened Emperor found no merit in their argument.  Sikh scholars lead by Sirdar Kapur Singh blame Jahangir for the cruel death of Guru Arjan Dev on the basis of a statement in his memoirs (Tuzk-I-Jahangiri) [12].  Jahangir was an easy going person and more interested in sensual pleasures than in mundane government affairs according to historians.  Why Jahangir, whose father, Emperor Akbar had so much respect for the Gurus, developed so much hatred for Guru Arjan Dev [13].  What did Guru Arjan Dev do to Jahngir to earn his wrath?  May be it was Shaikh Ahmad Sirhindi, who influenced him against Guru Arjan Dev.  However, it is not unreasonable to think that there were others, who made their input.  For example, may be his Rajput mother and his uncle (Mama), Raja Man Singh poisoned Jahangir’s mind and filled it with hatred against the Guru, because under caste rule, it was the duty of a Hindu king to uphold the caste system and protect the Brahman.   Sikh Gurus discarded not only the caste rules but also Hinduism in total [3, 14].
I am convinced that if the Sikh movement had started under Hindu rule, the flower of Sikhi would have been nipped in the bud.  My conviction is based on what is happening to the minorities in India since 1947. *Indian governments have killed more Indian citizens in the last fifty years than the British colonists did in three hundred years; more than 90% of the victims were minorities*.  *If **India** has not been an international charity bowl and under the watchful eyes of the world community, Manuites would have squeezed the life out of the minorities. *
 *Look at the change in attitude of Panjabi Hindus after 1947.  They started deriding their own culture and renounced their own mother tongue.  In the 1960 census, about 80 % of them (almost all the upper castes) declared Hindi as their mother tongue.  What was the reason for that?  Could the so-called champion of Panjabiat, Kuldip Nayar and Inder Kumar Gujral explain it?*
*The facade of Indian democracy and the phony nonviolence of Gandhi have hoodwinked the world community.  Minorities in **India** should wake up for the sake of their survival. They must apprise the world community about what the Manuites did to the Bhudists in the past, what they are doing to the minorities at the present and what they are capable of doing to the world community in the future with their nuclear missiles, Agni and Trisul. *
Getting back to the subject of Bachittar Natak, as I have highlighted above, any person with an average intelligence and some sense of logic can see that Guru Gobind Singh can not be author of BN.  Nevertheless, the clever and deceitful writer of BN has been very successful in confusing the Sikhs to the extent that *the ignorant Sikh clergy and* *scholars lacking discriminating intellect (bibek budh)* regard it as the work of Guru Gobind Singh.  So much so, that the current Jathedar of Akal Takhat, Joginder Singh Vedanti, who is well versed in Vedas and ignorant of Aad Guru Granth Sahib, has warned the Sikhs against questioning the authorship of Dasm Granth, which is a collection of spurious writings including Bachittar Natak.  While his ilk is free to recite and read it in Gurdwaras and propagate the falsehood that the entire Dasm Granth is the composition of Guru Gobind singh.
 ‘Maas Maas Kar Moorakh Jhagre’ is another masterpiece of ‘Kala Afghana’.  The author has clearly stated at the outset that he did not want to write this book because *Guru Nanak has counseled his Sikhs against debating the issue of meat eating when he said, “It is foolish to debate the issue of meat eating (maas maas kar moorkh jhagre).”   A Sikh, who ignores Guru’s counsel, is a Manmukh (self-centered) and a (Bemukh* *(the one who has turned back to the Guru).*  However his friends, well-wishers and admirers persuaded him to write this book due to the following reasons.  Some Amritdhari Sikhs, like the followers of Bhai Randhir Singh and others who do not eat meat, they look down upon non-Amritdhari Sikhs as well as meet eating Amritdhari Sikhs.  Their attitude is not only detrimental to the harmony of Sikh community but also it has created tensions and rifts in their own families and relatives.  An Amridhari Sikh should be an embodiment of humility and forgiveness.  His / her example should inspire others to emulate him / her.  These misguided souls probably forgot or don’t know with whom Guru Nanak was dining during his long travels to far away places.  Therefore, Kala Afghana studied the writings of Sikhs, who have claimed that Gurbani prohibits the partaking of meet because it is sinful.
He has analyzed the writings of three influential preachers and an author of dozens of books about Sikhism: Gurmat Rahit Maryada, 1975 edition, by Sant Giani Gubachan Singh Khalsa of Damdami Taksal; Tut Gurmat Nirne 1978 edition, by Bhai Randhir Singh; Tain Kiyo Murghi Maree, 1980 edition by Bhai Joginder Singh Talwara; Sikh Dharam Te Mas Shrab, 1980 edition by Shri J. P. Sangat Singh*.  It is perfectly all right for any one to express or write one’s own views against eating meat. But it is immoral and demeaning to misinterpret or distort intentionally, the writings of others to prove one’s own thesis.  It is unpardonable sin when a Sikh especially, who proclaims to be the paragon of Sikh virtues, a great exponent of Gurbani and defender of the Sikh Panth indulges in distortion of Gurbani to prove his / her point.*  Sant Giani Gurbachan Singh Khlsa and his pupils like Giani Puran Singh, the former Jathedar of Akal Takhat and Sant Jarnail Singh Bhindranwale, and Bhai Randhir Singh are very well known to Sikhs.  Bhai Joginder Singh Talwara is one of the leaders of Bhai Randhir Singh’s organization and is a member of the Dharam Parchar Committee appointed by SGPC.  Shri J.P. Singh has written dozens of books in Panjabi / Hindi about Sikh religion.
 Kala Afghana has exposed their lack of knowledge to interpret the religious scriptures (hermeneutics) and their ignorance of Gurbani.  Their arguments are baseless and hollow and they have used absurd analogies.  They have used a verse from here and there and distorted the meaning to prove their points without paying any attention to the meaning of the whole Sabad. Neither the successors of Sant Giani Grubachan singh Khalsa and Bhai Randhir Singh nor J. P. Sangat Singh have bothered to check the accuracy of their interpretation of Gurbani verses by comparing with Professor Sahib Singh’s translation of AGGS, which is considered by Sikh scholars as the best so far.  They have also indulged in the misinterpretation of Vaaran of Bhai Gurdas and writings of Bhai Vir Singh and others.  Wherever these four ‘holies’ have used one or two verses from Gurbani, Kala Afghana has explained the whole Sabad to demonstrate their misinterpretation of the verse and ignorance of Gurbani.  Besides he has quoted, three or more relevant Sabads along with their meanings.  Bhai Randhir Singh is the worst offender in misinterpreting Gurbani and has gone to the extent of putting words in Guru’s mouth. Finally Sardar ‘Kala Afghana’ has appealed with great humility to Bhai Joginder Singh Talwara and Shri J. P. Sangat Sigh to use their talent to propagate the true message of Nankian philosophy instead of distorting it.
Kala Afghana has also written a series of books under the title ‘ Bipran Ki Reet Ton Sach Da Marg’ on various concepts and terminology used in AGGS with reference to Hinduism and this project is going on. He has also drawn the attention of Sikhs to the translation of ‘Gurbilas Patshahi 6’ by Akal Takhat Jathedar Joginedr Singh Vedanti and Principal Amarjeet Singh.  This book is derogatory to Guru Hagobind Sahib and is replete with distortion of Nankian philosophy. No person in his right mind would object to the translation of any book.  However, it is quite a different matter, when the Jathedar of Akal Takhat and the Principal of a Sikh college translate a book like ‘Gurbilas Patshahi 6’. And publish it without pointing out and emphasizing the distortion of Nankian philosophy and derogatory remarks about Guru Hargobind Sahib, and present it as a gift to the Sikh community. 
 I have read most of the books he has published so far.  To my knowledge*, no genuine scholar has raised any objection* to his writings so far.  One may differ as I do with his interpretations of political events involving Sikhs, Sikh history and Gurbani verses here and there. However, I have not come across any interpretation of Gurbani, which violates the core of Nanakian philosophy.  In my opinion he is unique among Sikh scholars and stands out in the following respects.
To my knowledge, no Sikh scholar has explained Gurbani as clearly as he has done with reference to Hinduism.  For example, the verse ‘_tirath, tap daya dat dan, je ko pavai til ka man_’ means that pilgrimage, practice of austerities and self-mortification, compassion and charity earn little spiritual merit [6].  It is obvious that the first two are inconsistent with the Nanakian philosophy but the later two have been emphasized in AGGS again and again. Then why this verse says that compassion and charity earn little reward?  When we analyze the context in which Guru Nanak uttered this verse, then the meaning becomes clear. During the time of Guru Nanak, people believed that that by practicing austerities and self-mortification, going on pilgrimage, and performing acts of compassion and charity, they can wash away their sins. The implication of this belief is that if some one commits the sin again, one can remove it by performing the four activities mentioned in the verse and process could be repeated without one making any effort to reform oneself.  On the contrary, Guru Nanak believed that sins couldn’t be washed away unless one undergoes a total spiritual transformation.  And that total spiritual transformation can occur only via ‘_sunia maniya man kita bhao, antargat tirath mal nao_’ (listening to Divine knowledge, developing a firm belief in God and falling in love with It, fills one’s inner-self with Divine spirit).  Such a one unites spiritually with God and remains sin free forever.

No other Sikh scholar has dared even to touch the tail of ‘Sikh Holy Cows’—like Udasis, Nirmalas, Dam Dami Taksal, Bhai Randhir Singh and Sant / Babas. On the other hand, Kala Afghana has taken on these ‘Holy Cows’ from the front end.  He has held them by their horns and twisted their necks and thrown them on the ground exposing their under belly fattened with the offerings of gullible and ignorant devotees. For example, he has exposed the false claims of Udasis and Nirmalas that their organizations were started with the blessing of Gurus Har Gobind Sahib and Gobind Singh, respectively. Let us first examine the claim of Udaisis.
.Shri Chand repudiated the teachings of his father by becoming an ascetic and he lived an idle life on the charity of others. What qualifications did he have to propagate the Nankian philosophy which says’ “Only a person who works hard for an honest living and practices charity can find the path to God realization? [7]” Earlier Sikh Gurus kept him at an arm's length so that his influence may not infect the Sikhs.  How come all of sudden Guru Hargobind Sahib allowed Shri Chand to adopt his son, Baba Gurditta?  How come the ascetic Udasis accepted Baba Gurditta, who was a householder, married man with children and a hunter, as the head of their organization? 
Finally, according to available historical records, Shri chand died before Baba Gurditta was born [15]. The story about Shri Chand adopting Baba Guditta does not make any sense and is false.
Now let us look at the story of Nirmalas.  They claim that five Sikhs, who were sent in disguise to Banaras to learn Sanskrit from Brahmans by Guru Gobind Singh, started their organization.  Did Guru Gobind Singh indulge in deception to get his Sikhs educated in Sanskrit?  Is there any evidence in AGGS that Nanakian philosophy allows immoral behavior?  However, Hindu religion allows every immoral act to achieve one’s objectives. .   Hindu gods tell lies, cheat, indulge in deception and commit adultery (Bhagvad Gita, Purans and Krishan Lilah).  It is logical that this story was made up Brahmans, who had no moral revulsion about ascribing immoral acts to their own gods and goddesses.  Furthermore, it seems reasonable to believe that Brahmans started this organization in Sikh disguise.  The story of Nirmalas is full of holes.  For example, Sikh Gurus had rejected Hindu religion as it was practiced during their times and also they did not attach any importance to Hindu scriptures [13].   There is no evidence that Guru Gobind Singh’s predecessors sent Sikhs anywhere to learn Sanskrit.  What was the need for Sikhs to learn Sanskrit during the time of Guru Gobind Singh?  For the sake of argument, suppose Guru Gobind Singh wanted Sikhs to learn Sanskrit to study ancient Indian literature.  Then the question is where did Guru Gobind Singh or Guru Nanak or Guru Arjan Dev learn Saskrit?  Did they go to Banaras?  Of course not, they learnt it where they grew up—in Punjab.  Guru Gobind Singh had so many scholars and poets with him at Aandpur; he could have easily hired Sanskrit teachers.  Furthermore, *Banaras** at that time was not known for Sanskrit scholars, but for thugs.*
 Nirmala / Mahant organization (Akhara) was started under the patronage of feudal lords, the Rajas of Patiala, Nabha and Jindi in 1918 [16].  There is no surprise in it!  Through out history rulers have used clergy to keep their subjects ignorant like dumb driven cattle so that they could exploit them without any resistance and public out cry.  Brahmans used to elevate their rulers to the status of a God, for example, Sri Ram Chander and Sri Krishna.  Christian clergy used to confer Divine rights on their kings and the Muslim clergy used to do the same for their Khalifas and Sultans.  The Sikh feudal lords used the Nirmalas to keep their people ignorant for easy exploitation.  No wonder the Sikhs under the British rule were more educated and more well off economically than their counterparts under the rule of Sikh Rajas. Nirmalas / Mahants used to frighten people not only with their curses but also had the legal power to impose fine on Sikhs for refusing to comply with the request of the Mahant (clause 17 of the charter) [16]. 
*Moreover, Kala Afghan has not shied away from pointing out the inconsistencies in the writings of well-known and respected scholars like Bhai Vir Singh and others*.  
In my opinion Udasis, Nirmalas, Dam Dami Taksal, Nihang organizations and Sant / Babas are parasites, who flourish at expense of ignorant and gullible Sikh masses.  Natural parasites serve a very useful purpose in the balance of ecosystem.  However, humans turned parasites serve no purpose at all.  They are like a cancer to human society. These parasite organizations and the followers of Bhai Randhir Sigh are responsible for spreading the false information about Sikhism based on spurious writings like the so-called Dasam Granth.  The late Dr. Tarilochan Singh, who authored several books on Sikhism, was a great admirer of Bhai Randhir Singh.  When he was on a visit to USA, I asked him his opinion about Dasm Granth. And he responded by saying, “ Like Bhai Randhir Singh, I firmly believe that every word of Dasam Granth came out of the mouth of the tenth master.  Any Sikh who thinks otherwise commits an unpardonable sin.” His understanding of Sikhism and his level of scholarship can be gauged from the foreword to his book on Guru Nanak written by Suniti Kumar Chatterji [17].  Poor Trilochan Singh could not comprehend that the cunning Brahman did not give any credit to Guru Nanak when he wrote, “The faith preached by Guru Nanak was nothing new for India, it was basically the old monotheistic creed of the ancient Hindus as pronounced in Vedas and Upanshidas—the Vedanta with its insistence upon Jnana or knowledge of the One Supreme Reality.”  So, when a self-proclaimed scholar like Trilochan Singh denigrates the unique and revolutionary philosophy of Guru Nanak, what can be expected from illiterate, ignorant and unethical Sikh clergy?

*In 1973 SGPC declared that ‘ Chritropakhyan’, a part of Dasm Granth, is not the composition of Guru Gobind Singh, and banned it reading in Gurdwaras because it contains lascivious juicy tales [18]. Now the most vociferous supporters and proponents of Dasm Granth are the Sikh clergy headed by Joginder Singh Vedanti and Sant / Babas like Virsa Singh of **Delhi**.  Have the Sikhs given a thought to what these lechers are up to?  They want the Sikhs to accept Dasm Granth in its entirety as the work of Guru Gobind Singh, so that they will be free perform their 'Krishan Lila' in the Gurdwaras and in the homes of their devotees like the Mahants used to do.*
Kala Afghana is a very modest and humble person.  After the completion of his book, Bachittar Natak, he put it on the Internet and sent its copies to the heads of Sikh religious institutions and some scholars, seeking their suggestions and critical appraisals. His purpose was to make it sure that his interpretation is logical and consistent with Gubani. However, most of them did not respond and few, who did, gave silly and absurd answers without making any comment on the book.  I would like to share with the readers the response of Jodh Singh, Department of Religious Studies, Punjabi University, Patiala.  Without pointing out any inconsistency in Kala Afghana’s book, this savant goes on to say, “I am wonderstruck to see the trend of your research, which some how shows your resourcefulness of having ultra -modern devices for reading and writing but are totally destructive and directionless.” Then he lectures about the beauty of Rigvedas and how to dig spiritual nuggets from it.  And he implies that Kala Afghana is not qualified to do research or comment on books of deep philosophy like Dasam Granth. He ended the letter with a sarcastic remark, “With folded hands I request that personnel views should not be imposed on mainstream Sikh Panth and research may be used to construct and not to destroy the fabric of Sikhism.” Imagine! how arrogant one can be?  He had the opportunity to refute and smash into smithereens Kala Afghana’s arguments.  What how could he?  Kala Afghana’s arguments are based on Gurbani and Jodh Singh, who has a Ph. D. degree from Banaras Hinh University and seems to be an expert in Rigvedas; probably has very little understanding of Nanakian  Philosophy.  Therefore, he opted for arrogance and unprofessional language; an offensive weapon used by ignorant people, instead of a civilized discourse based on knowledge and logic.
Kala Afghana has written in very simple and chaste Punjabi, the language I learnt while I was growing up in my village.  In contrast to his writings, one has to use not only a Punjabi dictionary but also a Hindi dictionary to understand the writings of modern Punjabi writers.  He has a great sense of country humor and he has used it very effectively to make his arguments clear and to draw the attention of the reader to important and intricate subject matter. Sikhs complain quite often that there is no worthwhile literature to understand Gurbani.  Well, my friends your prayers have been answered.  Stock your libraries with Kala Afghana’s books.  I urge all Sikhs to read these books in order to understand and appreciate the unique philosophy of Guru Nanak.  Of course, you have to practice it in order to become a _Gurmukh_, which is the only purpose of human life.  Human life is a blessing; it is the only chance to realize God [10].  I also urge all Sikh institutions to promote Kala Afghana’s books to spread the true message of Gurbani among the Sikh masses.  Sikh institutions that train clergy should make these books a mandatory part of their curriculum.  A minor technical flaw is the absence of a general index.  General index makes it much easier to find references in a publication.  I hope that future revised editions will take care of that.

Like a lion, the shrieks of foxes and howls of jackals do not bother Kala Afghana.  This saint-soldier-scholar is marching forward to fight the propagation of falsehood against Nankian philosophy and spread its true massage.  The wisdom of Gurbani  ‘A believer in God does not follow man made religious denominations; he marches on the path of righteousness [19]. Walking on this path is a very difficult undertaking. One has to kill one’s ego.  One who walks on this path should be willing to give up life’ aptly applies to him [20].

Finally, I want to wish him good health so that this shining star may continue enlightening us for a long time to come. 

References.

1        Editorial. July 1995. Nash Doctrine or Five Freedoms.  Abstracts of Sikh Studies, p 1.
2        Kala Afghana, G. S. 1997. Bipran Ki Reet Ton Sach Da Marg, part 1, 2nd ed. (Punjabi), Sri Akal Sahae Society, Amritsar, p 15. jb lg Kalsa rh[ inAara | tb lg t[j wIxu m{: sara | jb ieh gh{ ibprn kI rIt | m{ na kr]: ien kI prtIt | 

3        Singh, J. 1987. Sikh Inqulab (Punjabi), Loakgeet Press, Sirhind, p 116-128; Singh, S. 1995. The Sikhs in History, published by the author, p 15. 
4        Chahal, D. S. 2000. Sikhism: Scientific and Logical Religion for the Third Millenium and Beyond. Understanding Sikhism Res. J. *2* (2): 7-23.
5        AGGS, M 1, p 140: srm su;nit sIlu r]ja h]hu muslmaNu |
6        Ibid. Jap 21, p 4: tIrTu tpu wieAa wtu wanu | j[ k] pav{ itl ka manu |
7        Ibid. M, 1, p 1245: Gail Kaie ikCu hThu w[ie | nank rahu pCaNih s[ie |
8        Singh, D. 1994. Sikhism: A Comparative Study of Its Theology and Mysticism, 2nd ed., Singh Brothers, Amritsar, p 215.
9        AGGS, Kabir, p 1159: iehI t[ra Axusru ieh t[rI bar | Go Bitir tU w[Ku ibcair |

hardeep singh


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## kds1980 (Oct 29, 2005)

hardeep singh said:
			
		

> kds1980
> 
> gurufathe
> 
> ...



wjkk
wjkf

      sorry to use the word kalaafgana type sikhi.sikhi is founded by guru nanak but today it is very much divided.there is akj type sikhi taksal sikhi
3ho sikhi and many type of dera sikhi.even small issues like meat and keski have not been resolved.


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## kds1980 (Oct 29, 2005)

Additionally, the Hindu view of reincarnation (belief in previous and after life) and Karma were also rejected by the Sikh Gurus [8]. Their Bani emphasizes the actions of the present life, pointing out that this life gives one an opportunity to become a God-centered being and makes no mention of the past or after life when it say, ? This aloneis your chance; seek within [9]. Human life is a blessing; this is the opportunity to meet God [10]. Think about improving your future, don't look to the past, make this life worthy of God realization because there won't be a birth again for you [11]

 wjkk
wjkf


 i don't agree with the above several times it is mentioned about your past lives in guru granth sahib so guru's did't rejected the karmic and reincarnation theory

jnm jnm ky iklivK mlu BirAw imil sMgiq kir pRB hnCy ]1] rhwau ] (1178-12, bsMqu ihMfol, mÚ 4) 
janam janam kay kilvikh mal bhari-aa mil sangat kar parabh hanchhay. ||1|| rahaa-o. 
I was overflowing with the filthy sins of countless past lives. But joining the Sangat, God made me pure again. ||1||Pause||


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## hardeep singh (Oct 29, 2005)

*Re: Kala Afghana: An Adi Granth Purist*

singhstah

guru fathe

u talk about bhai randhir singh who has written some books. he was also the founder of akhand kirtni jatha. in his books there r some controvertial points. read them.


In “_Maas Maas Kar Murakh Jhagre_”, Sardar Gurbakhsh Singh ‘Kala Afghana’ has pointed out how Bhai Randhir Singh has taken liberty to misinterpret and distort Gurbani to prove that meet eating is sin [1]. Bhai Randhir Singh has completely ignored Guru Nanak’s counsel against the debate over “meat eating”. 
“Foolish people quarrel over the merit of partaking flesh because they do not have the knowledge and understanding of what constitutes flesh or vegetables (as both come from the living species). Why the eating of flesh is sinful and not the eating of vegetables? (Does the sin lie in taking the animal life or eating animal flesh?) (The Universal Spirit is present in all life.)... O, Pundit you don’t know how flesh is produced! Water is the source of life. It is water that produces grains, sugarcane, cotton and all forms of life. AGGS, M, 1, p1289 

Guru Angad Dev has emphasized the same point in the following verses. 
“ He, Who created life in water (sea) also provides the sustenance for it.
There, one form of life depends on another form of life as food.”AGGS, M, 2, p 955:

Moreover, Guru Nanak advises us that one should avoid the consumption of any food or substance, which has deleterious effects on mind and health. This includes alcohol, intoxicants, drugs and smoking. 
“Dear sir, that diet is unhealthy whose consumption is injurious to the body and mind.”AGGS, M, 1, p 16. 
A Sikh who ignores Guru’s advice and preaches against it is _Bemukh_. There is Guru’s warning to such a Sikh. 

“Those who slander their Guru cry in pain. They never find contentment and always complain of deprivation. No body trusts them and they always suffer from mental anguish.” AGGS, M 4, p 308. 


One of Bhai Randhir Singh’s very devout followers, Professor Uday Singh, while criticizing Kala Afghana in the April 2002 issue of the Sikh Bulletin, compared Bhai Randhir Singh to Bhai Gurdas and Bhai Nand Lal. And in his zeal he went on to say that Bhai Randhir Singh was God (bRhm igAwnI sB isRst kw krqw]). This aroused my curiosity about Bhai Randhir Singh and I wanted to find out the real Bhai Randhir Singh. What could be a better source than Bhai Randhir Singh’s own writings? So here are some highlights from his books “_Jail Chithian _[2_], Rangle Sajan _[3]and_ Jiwan Chrita_r Bhai Sahib Randhir Singh [4].” *Readers can draw their own conclusions whether Bahi Randhir Singh was a Sikh or a Brahmin or a Hindu sadhu (holyman) in the garb of an Amritdhari Sikh. *

_Jail Chithian_, 1992.

Page 4-11: Bhai Randhir Singh was a college student in Lahore, when he had an encounter with a Hindu _sadhu,_ who according to Bhai Randhir Singh possessed supernatural powers. He was so much impressed by him that he spent some time running after him. One day he saw that _sadhu_ smoking a pipe, which disappointed him and he lost interest in the sadhu. However, he felt guilty and was miserable for some time. Several days later, while entering Sahid Ganj Gurdwara, he had a vision of an old Sikh with a white flowing beard. The old man said to him, “Since you have lost your fondness for that smoker, now you have Guru’s blessing” and then the old man disappeared.
After reading Bhai Randhir Singh’s books it is not difficult for me to conclude that the Hindu _sadhu_ left a very deep impression on his psyche. Because his books are filled with stories and anecdotes based on miracles, supernatural-powers, ghosts, goblins, spirits of the dead, telepathy, superstition, ignorance and illogical beliefs. In spite of his baptism of Amrit, countless nightlong Gurbani recitals and _Akhand Paths _(continuous reading of Guru Granth Sahib_)_, he remained a very superstitious man all his life as demonstrated by the following incidences.

Page 51: Bhai Randhir Singh went to a Gurdwara to pay homage and receive Guru’s blessing. There was no one else in the Gurdwara except him. He prostrated before Guru Granth Sahib with great humility and devotion. He was astonished beyond belief what he saw when he got up. The _chaur _(flywhisk) was moving on its own back and forth over GSS.

Page 73: He did not go to work for several days without taking a leave of absence as he was busy attending Gurbani recitals and other programs in a local Gurdwara. He was hesitant to go back to work, as he was afraid that his superiors would ask for an explanation for his absence from work. However, he mustered some courage and reported for work. He was surprised when no body asked him anything about his absence. He was in for a bigger surprise when he went in to mark his attendance in the register. He could not believe his eyes that he was signed in for all those days he was absent from work. I have heard similar stories about Sant Atar Singh.

Page 163: Uday Singh has also mentioned this anecdote in his letter. Bhai Hira Singh, another inmate in the jail, told Bahi Randhir Singh that he has a formula for converting copper into gold. They converted one _tola_ of copper into gold and to confirm the validity of the experiment, they sent that gold out for testing. The man who tested that gold confirmed that it was 100 % gold. This is utter nonsense. Ask any chemist or physicist whether such a transformation is possible under ordinary conditions!

_Rangle Sajan,_ 1993.

Page 73: Basant Singh’s friend told this story to Bhai Randhir Singh. A Sikh was meditating in a tranquil place near river Jehlum in the Kahmir valley. When the Sikh was enjoying inner peace, a lion appeared before him and roared loudly. The Sikh was so scared that he started reciting the _Shabad_, which starts with the verse “cauigrd hmwrY rwm kwr, _chaugird hmare ram kar_” (GGS, P 819). All of a sudden an iron wall was erected around him. Since the lion could not come inside, he felt safe and went back to meditation. Few moments later, Guru Hargobind Sahib appeared before him and showed him a big treasure of diamonds and other precious stones buried there. This is how Bhai Randhir Singh used to interpret Gurbani and treat Sikh Gurus.

Page 78: Bhai Atma singh, a mutual friend of Bhai Randhir Singh and Bhai Joginder Singh of Patiala, was visiting Bhai Joginder Singh. One day while eating his meals Bhai Atama Singh went into trance. He stopped picking food from his plate, although his jaws were still moving as if he was chewing food. Bhai Joginder Singh was nonplussed to see this bizarre behavior of Bhai Atma Singh. He asked his wife, “What is the matter with Bhai Atma Singh.” “ Nothing unusual, Bhai Randhir Singh is feeding Bhai Atma Singh from Narangwal,” she answered. According to the book, Bhai Randhir Singh, who was also having his meals at the same time, stopped putting food in his mouth but continued picking food and the food was disappearing. Bhai Randhir Singh’s mother who was watching him asked his wife, “What is happening here.” “ Nothing unusual, he is feeding Bhai Atma Singh, who is visiting Bhai Joginder Singh in Patiala.”
Bhai Randhir Singh and some of his close friends (_Rangle Sajan_) and relatives were as nutty as he was. They all believed in ghosts (BUqwN), supernatural powers, miracles, telepathy and austerities (jp qp). For example, Randhir Singh’s cousin siter (mwmy dI DI) performed austerities for 12 years in an underground apartment (Borw) (_Jiwan Chritar_ Bhai Sahib Randhir Singh, p 105). His friends used to recite or listen to Gurbani while standing on one leg for hours [_Rangle Sajan_, p 81]. He and his friends also used to read or listen to Gurbani recital sitting in one posture for a long time. He was a firm believer in the supernatural power of iron rosary. For example, he wrote, “ When I tell beads, the touch of iron beads with my finger tips creates a unique sensation in my body and connects me to the Supreme Power [_Jail Chithian_, p 58].” Similarly, his friend Bhai Nirbhai Singh told him, “ When you touched my forehead with your iron rosary my mind was opened (myry kpwt Kul gey) [_Rangle Sajan_, p 39].”

He believed in ghost and goblins and haunted places. For example, according to him there is haunted pond (Fwb) near his village. He claimed, “ People have heard frightening voices and noises around the pond at night. That is why people don’t go there at night. However, he and his friend Sarwan Singh found this place to be tranquil for focussing their minds on Gurbani. His friend also saw the rider of the blue steed, Guru Gobind Singh there quite frequently. Several other people in the village had also seen Guru Gobind Singh near that pond (_Jiwan Chritar_ Bhai Sahib Randhir Singh, Page 51).”

This shows that either Bhai Randhir Singh ignores the teaching of Gurbani or he does not understand what the Gurbani says.

Page 82: Sri Man Sant Bhai Hira Singh was sitting in attendance of Guru Granth Sahib. All of a sudden he levitated and touched the ceiling of the room.

Page 164: Bhai Sarwan Singh was practicing the so-called “dsvyN duAwr swh cwHVny(_dasam dua sah charne” _technique. Bhai Randhir Singh used to play this trick on his friends and the audience to impress them with his spiritual achievement. However, Sarwan Singh deprived his brain of oxygen supply too long and became unconscious. Later on when he recovered some consciousness, his talk did not make any sense. So his relatives and friends thought that he had gone mad. For the sake of safety, they chained him to a pillar. He developed a very high fever of 106°. He kept calm and did not panic. When he regained more consciousness, he started singing the _Shabad_ “inRp kMinAw ky kwrnY ieku BieAw ByK DwrI (_nirp kaniya kae karnai ik bhaya bhaekhdhari_), GSS, p 858” and focussed his attention on Guru Gobind Singh. He kept repeating the last line “Aausr ljw rwiK lyhu (_ausar lajai raakh lehu_)” louder and louder. All of sudden Guru Gobind Singh rushed to him on his horse running over the roofs of homes. People heard the sound made by the hoofs of a running horse over their roofs. Some of the roofs were destroyed in the process. However, Sarwan Singh’s fever was gone.

Bhai Randgir Singh preached this type of religion. This is another example, which shows that he had no regard for Gurbani or the Gurus.

Page 181: This incidence shows how Bhai Randhir Singh and his followers used to brainwash their children. Bhai Joginder Singh and his family came to Narangwal to attend Bhai Randhir Singh’s daughter’s wedding. Bhai Joginder Singh was very much impressed with the young man, who was reading Guru Granth Sahib. And he said to Bhai Randhir Singh, “I wish that a young man like him could be found as a match for his own daughter.” “ He is the only one like him,” answered Bhai Randhir Singh. They decided to marry Bhai Joginder Singh’s daughter to that young man right after the wedding ceremony of Bhai Randhir Singh’s daughter. However, Bhai Randhir Singh suggested, “Let your daughter first see this young man.” Bhai Randhir Singh’s wife brought the young lady down to see the young man and asked her, “ My dear, do you want to marry that club-footed young man?” “Dear auntie, you know the story of Bibi Rajni who was married to a cripple by her father. This young man is only club-footed. I would gladly accept any match selected for me by my father and uncle, Randhir Singh,” answered the young lady. The story of Bibi Rajni is a myth and it is a total contradiction of Gurbani.
When Bhai Randhir Singh was born, his grand father got his horoscope (kuMflI jwN tyvw) prepared by a Brahmin. Whatever Bhai Randhir Singh accomplished and whatever happened to him in his life was predicted in that horoscope (_Jiwan Chritar_ Bhai Sahib Randhir Singh, p 18).
After reading such stories I wonder whether a hallucinating mind or a con artist wrote these books.
Let me end the discussion about Bhai Randhir Singh by revealing the following information. The government had confiscated Bhai Randhir Singh’s property when he was convicted for his revolutionary activities. So when he was released from Jail in 1930, he was penniless. However, from 1936 onwards he and his family used to spend six month of the hot weather in Shimla hills and Kashmir (_Jiwan Chritar_ Bhai Sahib Randhir Singh, p 108). Were the offerings sufficient to maintain this life style for him and his family or there was some invisible helping hand?

Reference.
1 ‘Kala Afghana’, G. S. _Maas Maas Kar Moorakh Jhagre_ (Punjabi), Amritsar, 1996.
2 2 Singh, Bhai, R. _Jail Chithian _(Punjabi), 9th reprint, Ludhiana, 1992.
3 Singh, Bhai, R. _Rangle Sajan_ (Punjabi), 8th reprint, Jullandhar, 1993.
4 Singh, Bhai, R. _Jiwan Chritar_ Bahi Sahib Randhir Singh, 4th reprint, 1990.




u also took the name of *damdami taksal jathedars. they had also written some controversial books. *

*example:*


Giani Gurbachan Singh Bhindranwale of Damdami Taksal has written in his book “ Gurbani Path Darshan” that an Amritdhari wont go to hell for 10000 years, irrespective of the number of sins he has committed. When Mr. Kala afgana wrote against such canards, the taksal people deleted these words from the next edition of the book, but did not give up their pledge to teach a lesson to kala Afgana. 



i will tell u the real meaning of amrit, amritwela and rehat very soon.

regards 
hardeep singh


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## manbir (Oct 30, 2005)

Guru Fateh Sadh Sangat Ji

Sardar Hardeep Singh ji has given lot of information to us to think over and to understand the situation in correct prespective.

Wish, Guru gives us wisdom and Kirpa to be on right path.


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## BhagatSingh (Jul 10, 2008)

what happened to bhai hardeep singh ji? he hasnt replied in years on this thread!


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