Wednesday, 26 November 2008

Kharag Singh Da Prasang and Shiv Ji

Kharag Singh Da Prasang in Dasam Granth Sahib Ji, was read by the Shahid Singhs. It is said Baba Deep Singh by reading this bani, was able to keep fighting, even while being decapitated.
Dr. Harbhajan Singh writes that Kharag Singh represents the Khalsa. This is dialogue and battle between Kharag Singh (The King) and Shiv Ji:

Shiva spoke in anger, "O king ! why are you so proud? Do not indulge in strife with us; you will see just now what strength we have!
If you have greater courage, then why are you delaying, why do you not take your bow and arrows in your hands? You have a very large body and by piercing it with my arrows, I shall lighten it."1505.
Speech of Kharag Singh addressed to Shiva:
O Shiva ! why are you so proud? Now when there will be dreadful fighting, you will run away; with the infliction of a single arrow, all your army will dance like a monkey;All the army of the ghosts and fiends will be vanquished and there will be no survivor; O Shiva ! listen, this earth saturated with your blood will wear the red garb today."
Hearing these words, Shiva held up his bow and arrows and pulling his bow upto his ear, he discharged the arrow, which struck the face of the king; it appeared that Garuda had caught the king of the snakes.1507.
Then the king struck his lance, which hit the chest of Shiva; it appeared that the ray of the sun was hovering over the lotus.1508.
Saying this, the king took out his large dagger and in anger hurled it on the body of Shiva; after striking the blow of the dagger on the body of Shiva, the king roaring like the sea challenged him;Shiva fell down with the blow of the dagger; his necklace of skulls slipped and fell down; somewhere his bull fell down and somewhere his trident fell down.1523.

The Shiva became somewhat conscious and he fled away from the war-arena; other ganas, ran away in fear; there seemed to be no warrior, who could confront the king.1528.

CHAUPAI When Krishna saw Shiva running away, then he reflected in his mind that he would then fight with the enemy himself; either he would kill the enemy of die himself.1529.

Then Krishna went before the king and waged a dreadful war; making him the target, the king shot an arrow and dismounted Krishna from his chariot.1530.

Does the Khalsa look like Shiv Ji?

Khalsa has a Dastar. Shiva has no dastar.
Khalsa wears bana. Shiva wears a loin cloth.
Khalsa is dark blue. Shiva is light blue.
Khalsa carries a Kirpan. Shiva carries a trishool.
Khalsa wears a Kamarkasa. Shiva does not.
Khalsa keeps Kesh. Shiva keeps dredlocks.
Khalsa has a beard. Shiva does not.

Monday, 24 November 2008

Saints and vegetarianism

The word Sant means a seeker of the Truth, or one who has merged into the Truth. The word Sadhu means a renunicate from the world. Over the years many Sikhs have called Sadhus, Sants and vice-versa. The Nirmala Panth was of Sants, and Sadhus, some being gristi and others being celibate. The Udasi Panth was mainly Sadhus.
In the last 150 years in Punjab the Sadhu-Sant movement has been huge. Kahn Singh Nabha writes " the Sants are preaching eating meat is wrong, this is against Gurmat". The passive, Sadhu-Sant movement was patronised by the British rulers and Royal family. Many of the "great" Saints of the last 150 years were regularly visited by the British regency. Most Sants never wore a Kirpan, and were into Ahinsa, complete non-violence. This served the interests of the colonial rulers very well.
Today all over Punjab, there are an unknown number of white clad, vegetarian, passive, cultish Sants. The Sant movement originated in some respects out of the scholaristic movement of the Nirmala Sikhs, and aseceticism of Udasi's. These Sikhs wore Salmon Pink, orange, or white, and were scholars of Sanskrit. Mostly Sadhus, who were unmarried, they wrote books to defend the ideas of Gurmat, via giving "proof" from Vedant, or other Indian philosophies.

Most Sants today are unaware of their origins, and have been "reformed". As they follow the Sikh Rahit Maryada, and wear a Kirpan. Although it is fair to say, whether the Kirpan is sharp or usable, or if they know how to use it, is questionable. They prefer to stay Shant and in general keep away from the Bir Ras spirit. It is common in Sant deras to tell people not to read Chandi Di Var, or other Dasam Granth bani. However they do still believe it is Guru's bani. There are exceptions here like the Dam Dami Taksal who keep armed. While on the other hand Namdhari's read Dasam bani, but do not keep armed.
The old tradition was that a Sadhu could not keep worldy items, as a Sadhu was separate from maya. However the Sadhus of today put the Gangster rappers to shame, with the bling bling they have.

Nihang Sant Soorma Sahid Avatar Singh Brahma, who single handedly killed thousands of rapists, murders, and paedophiles in the Punjab police. For many years he practiced Jhatka, in the Baba Biddhi Chand Nihang Dal.

Some Nirmala scholars, paid off by their British masters, condemed the practices of the Khalsa in some texts. At one point they even attempted to create the Nirmala-Buddha Dal, but lost their battle in the British court. All of these were attempts to dissolve the Saint-Soldier ideal of the Khalsa created by Guru Gobind Singh Ji. Guru Gobind Singh told the Khalsa to be armed at all times, it is our right as a Sovereign Nation. " Saif Sarohi Saythee, Yahai Hamarey Pir". Shastar Nam Mala Puran. Dasam Granth Sahib Ji.

Nirmala Sant Giani's in the passive traditional Nirmal Bhek/dress.

However the Nirmala Sants kept the Sikh tradition alive when the Christians nearly converted all of Punjab to Christianity. This was a great service performed by them, for the Khalsa Panth. There also have been examples of Nirmala Saints like Bhai Maharaj Singh who fought against the British. In the next few weeks, there will be a post about the life of this great Brahmgiani.

The True Nirmala Sadhus like Baba Nand Singh were not gristi, never took money, and spent their whole life in meditation on Akal Purukh. Most of the Sants today are a mismatch, of Singh Sabha reform, Sikh Rahit Maryada, Vedant Hindu thought, Gristi Jivan, Nirmala Bhekh, etc. Brahmgianis like Baba Nand Singh Ji spent YEARS in unbroken meditation and gurbani, and YEARS in seva. Vegetarianism was originally linked to the idea of renunication, and those not living a gristi jivan, and spending literally hours in constant simran. See the Shabad at the end of the post:
"Forsaking these delicacies, one becomes a true Sannyaasee, a detached hermit. Nanak reflects and speaks. 2"
This was a sattvic lifestyle, and puritanical. For the Khalsa, Rajas Gun was needed, to fight in war, and to have energy to live in gristi. Strict vegetarians can often feel cold, withdrawn, and having low physical energy levels, depending on their strictness of diet. Ascetic vegetarian Sadhus used to meditate in the Indian Sun to keep warm, as well as infront of fires (dhuni). Whereas these feelings can help meditation, it can be detrimental to the body. Therefore the maryada of Jhatka existed in the Panth from the very beginning. As the Khalsa is a Karma-Yogi.

Baba Nand Singh Ji, on his Bairangam. In complete union with Akal Purukh.
Hindu and Jain Gujarati's are strict vegetarians, to make heat in their bodies, they add in lots of spices. In the UK many of them suffer from high blood pressure, strokes, diabetes, heart attacks etc. This could be due to their strict vegetarian, high carbohydrate, high fat, low protein diet. It could increase fat and decrease lean muscle.
In Gristi ashram meat is allowed. This was even written by the vegetarian Nirmala Sikhs. In the Prem Sumarag Granth, Guru Gobind Singh writes about Jhatka, and what types of meat to eat, as well as the methods of slaughter. In worldy life, physical energy is required. In spiritual life, mental energy is required. The Khalsa is the middle, therefore the Khalsa eats a balanced diet. Just eating meat, kills the energy of the mind. To just eat fruits, seeds, nuts and vegetables, eventually kills the energy of the body.
As soon as it is possible, on this blog will be a step by step guide of how to do Jhatka, with the various bani's from the Adi Guru Granth Sahib Ji and Dasam Granth Sahib Ji.
At Kurekshetra at a Hindu festival, Guru Nanak was brought as a gift a Deer, that had been hunted. It was being cooked, the Brahmins found and protested. See Janamsakhis of Guru Nanak, the Guru replied to the insulted Brahmins:

Salok, First Mehla:

First, the mortal is conceived in the flesh, and then he dwells in the flesh.
When he comes alive, his mouth takes flesh; his bones, skin and body are flesh.
He comes out of the womb of flesh, and takes a mouthful of flesh at the breast.
His mouth is flesh, his tongue is flesh; his breath is in the flesh.
He grows up and is married, and brings his wife of flesh into his home.
Flesh is produced from flesh; all relatives are made of flesh.
When the mortal meets the True Guru, and realizes the Hukam of the Lord's Command, then he comes to be reformed.
Releasing himself, the mortal does not find release; O Nanak, through empty words, one is ruined. 1

First Mehla:

The fools argue about flesh and meat, but they know nothing about meditation and spiritual wisdom.
What is called meat, and what is called green vegetables? What leads to sin?
It was the habit of the gods to kill the rhinoceros, and make a feast of the burnt offering.
Those who renounce meat, and hold their noses when sitting near it, devour men at night.
They practice hypocrisy, and make a show before other people, but they do not understand anything about meditation or spiritual wisdom.
O Nanak, what can be said to the blind people? They cannot answer, or even understand what is said.
They alone are blind, who act blindly. They have no eyes in their hearts.
They are produced from the blood of their mothers and fathers, but they do not eat fish or meat.
But when men and women meet in the night, they come together in the flesh.
In the flesh we are conceived, and in the flesh we are born; we are vessels of flesh.
You know nothing of spiritual wisdom and meditation, even though you call yourself clever, O religious scholar.
O master, you believe that flesh on the outside is bad, but the flesh of those in your own home is good.
All beings and creatures are flesh; the soul has taken up its home in the flesh.
They eat the uneatable; they reject and abandon what they could eat. They have a teacher who is blind.
In the flesh we are conceived, and in the flesh we are born; we are vessels of flesh.
You know nothing of spiritual wisdom and meditation, even though you call yourself clever, O religious scholar.
Meat is allowed in the Puraanas, meat is allowed in the Bible and the Koran. Throughout the four ages, meat has been used.
It is featured in sacred feasts and marriage festivities; meat is used in them.
Women, men, kings and emperors originate from meat.
If you see them going to hell, then do not accept charitable gifts from them.

The giver goes to hell, while the receiver goes to heaven - look at this injustice.
You do not understand your own self, but you preach to other people. O Pandit, you are very wise indeed.
O Pandit, you do not know where meat originated.
Corn, sugar cane and cotton are produced from water. The three worlds came from water.
Water says, ""I am good in many ways."" But water takes many forms.
Forsaking these delicacies, one becomes a true Sannyaasee, a detached hermit. Nanak reflects and speaks. 2
Adi Guru Granth Sahib Ji, Ang 1289-90. Rag Malar: Guru Nanak Dev Ji.
Guru Gobind Singh:
If the Khalsa is independant. I bestow all power to it.
If they follow the way of the Brahmins, I have no faith in them.
Sri Sarbloh Granth Sahib Ji

The Marayada of Jhatka at Sachkhand Hazur Sahib:

1. The Sri Sahib is not just a symbol it has usage. The best way to train, to get the feel of any weapon, is to use it. Decapitating humans is simply out of the question, the Samurai used to practice on murders and rapists. To perfom Jhatka on a male goat is not against Sikh practices. In fact the Sikh Rahit Maryada allows this practice.

2. To apply ceremonial marks of Bhog on Shastar is also not against Sikh practices. As Karah Parshad has bhog, (ceremonial meeting between the Parshad and the Kirpan) called Kirpan Bhet. Jhakta is also another form of Kirpan Bhet. The flour was also alive at some point just like the goat:

Guru Nanak asks in Rag Malar "what is vegetable, what is meat?"

Guru Ji states:

Meat is allowed in the Puraanas, meat is allowed in the Bible and the Koran. Throughout the four ages, meat has been used.
Guru Ji said this is response to a vegetarian pandit , protesting at the Guru cooking a deer for the langar, at Kurekshetra. See Bhai Bala Janam Sakhi, and Gian Ratnawali Bhai Mani Singh Ji. Also see the shabads in Guru Granth Sahib Ji angs 1289-90.

Conclusion: Jhatka is scaremental food for langar. Known as Mahaprashad see Bhai Gurdas Vara. If rituals are a problem, we should not have chaur, sukhasan parkash, bhog, etc.

Sunday, 23 November 2008

The immortal words of Guru Gobind Singh Ji - Sri Dasam Granth Sahib Ji

ਨਰਾਜ ਛੰਦ ॥नराज छंद ॥NARAAJ STANZAਕਹਿਓ ਪ੍ਰਭੂ ਸੁ ਭਾਖਿ ਹੋਂ ॥ ਕਿਸੂ ਨ ਕਾਨ ਰਾਖਿ ਹੋਂ ॥कहिओ प्रभू सु भाखि हों ॥ किसू न कान राखि हों ॥I say only that which the Lord hath said, I do not yield to anyone else.
ਕਿਸੂ ਨ ਭੇਖ ਭੀਜ ਹੋਂ ॥ ਅਲੇਖ ਬੀਜ ਬੀਜ ਹੋਂ ॥੩੪॥किसू न भेख भीज हों ॥ अलेख बीज बीज हों ॥३४॥I do not feel pleased with any particular garb, I sow the seed of God`s Name.34.
ਪਖਾਣ ਪੂਜ ਹੋਂ ਨਹੀਂ ॥ ਨ ਭੇਖ ਭੀਜ ਹੋ ਕਹੀਂ ॥पखाण पूज हों नहीं ॥ न भेख भीज हो कहीं ॥I do not worship stones, nor I have any liking for a particular guise.
ਅਨੰਤ ਨਾਮੁ ਗਾਇ ਹੋਂ ॥ ਪਰਮ ਪੁਰਖ ਪਾਇ ਹੋਂ ॥੩੫॥अनंत नामु गाइ हों ॥ परम पुरख पाइ हों ॥३५॥I sing infinite Names (of the Lord), and meet the Supreme Purusha.
35.ਜਟਾ ਨ ਸੀਸ ਧਾਰਿਹੋਂ ॥ ਨ ਮੁੰਦ੍ਰਕਾ ਸੁ ਧਾਰਿ ਹੋਂ ॥जटा न सीस धारिहों ॥ न मुंद्रका सु धारि हों ॥ I do not wear matted hair on my head, nor do I put rings in my ears.
ਨ ਕਾਨਿ ਕਾਹੂ ਕੀ ਧਰੋਂ ॥ ਕਹਿਓ ਪ੍ਰਭੂ ਸੁ ਮੈ ਕਰੋਂ ॥੩੬॥न कानि काहू की धरों ॥ कहिओ प्रभू सु मै करों ॥३६॥I do not pay attention to anyone else, all my actions are at the bidding of the Lord.36.
ਭਜੋਂ ਸੁ ਏਕ ਨਾਮਯੰ ॥ ਜੁ ਕਾਮ ਸਰਬ ਠਾਮਯੰ ॥भजों सु एक नामयं ॥ जु काम सरब ठामयं ॥I recite only the Name of the Lord, which is useful at all places.
ਨ ਜਾਪ ਆਨ ਕੋ ਜਪੋ ॥ ਨ ਅਉਰ ਥਾਪਨਾ ਥਪੋ ॥੩੭॥न जाप आन को जपो ॥ न अउर थापना थपो ॥३७॥I do not meditate on anyone else, nor do I seek assistance from any other quarter.37.
ਬਿਅੰਤਿ ਨਾਮ ਧਿਆਇ ਹੋਂ ॥ ਪਰਮ ਜੋਤਿ ਪਾਇ ਹੋਂ ॥बिअंति नाम धिआइ हों ॥ परम जोति पाइ हों ॥I recite infinite Names and attain the Supreme light.
ਨ ਧਿਆਨ ਆਨ ਕੋ ਧਰੋਂ ॥ ਨ ਨਾਮ ਆਨਿ ਉਚਰੋਂ ॥੩੮॥न धिआन आन को धरों ॥ न नाम आनि उचरों ॥३८॥I do not meditate on anyone else, nor do I repeat the Name of anyone else.38.
ਤਵਿਕ ਨਾਮ ਰਤਿਯੰ ॥ ਨ ਆਨ ਮਾਨ ਮਤਿਯੰ ॥तविक नाम रतियं ॥ न आन मान मतियं ॥I am absorbed only in the Name of the Lord, and honour none else.
ਪਰਮ ਧਿਆਨ ਧਾਰੀਯੰ ॥ ਅਨੰਤ ਪਾਪ ਟਾਰੀਯੰ ॥੩੯॥परम धिआन धारीयं ॥ अनंत पाप टारीयं ॥३९॥By meditating on the Supreme, I am absolved of infinite sins.39.
ਤੁਮੇਵ ਰੂਪ ਰਾਚਿਯੰ ॥ ਨ ਆਨ ਦਾਨ ਮਾਚਿਯੰ ॥तुमेव रूप राचियं ॥ न आन दान माचियं ॥I am absorbed only in His Sight, and do not attend to any other charitable action.
ਤਵਿਕ ਨਾਮ ਉਚਾਰਿਯੰ ॥ ਅਨੰਤ ਦੂਖ ਟਾਰਿਯੰ ॥੪੦॥तविक नाम उचारियं ॥ अनंत दूख टारियं ॥४०॥By uttering only His Name, I am absolved of infinite sorrows.40.
ਚੌਪਈ ॥चौपई ॥CHAUPAIਜਿਨਿ ਜਿਨਿ ਨਾਮ ਤਿਹਾਰੋ ਧਿਆਇਆ ॥ ਦੂਖ ਪਾਪ ਤਿਨ ਨਿਕਟ ਨ ਆਇਆ ॥जिनि जिनि नाम तिहारो धिआइआ ॥ दूख पाप तिन निकट न आइआ ॥Those who mediated on the Name of the Lord, none of the sorrows and sins came near them.
ਜੇ ਜੇ ਅਉਰ ਧਿਆਨ ਕੋ ਧਰਹੀਂ ॥ ਬਹਿਸ ਬਹਿਸ ਬਾਦਨ ਤੇ ਮਰਹੀਂ ॥੪੧॥जे जे अउर धिआन को धरहीं ॥ बहिस बहिस बादन ते मरहीं ॥४१॥Those who meditated on any other Entiey, they ended themselves in futile discussions and quarrels.41.
ਹਮ ਇਹ ਕਾਜ ਜਗਤ ਮੋ ਆਏ ॥ ਧਰਮ ਹੇਤ ਗੁਰਦੇਵਿ ਪਠਾਏ ॥हम इह काज जगत मो आए ॥ धरम हेत गुरदेवि पठाए ॥I have been sent into this world by the Preceptor-Lord to propagate Dharma (righteousness).
ਜਹਾਂ ਤਹਾਂ ਤੁਮ ਧਰਮ ਬਿਥਾਰੋ ॥ ਦੁਸਟ ਦੋਖੀਅਨਿ ਪਕਰਿ ਪਛਾਰੋ ॥੪੨॥जहां तहां तुम धरम बिथारो ॥ दुसट दोखीअनि पकरि पछारो ॥४२॥The Lord asked me to spread Dharma, and vanquish the tyrants and evil-minded persons. 42.
ਯਾਹੀ ਕਾਜ ਧਰਾ ਹਮ ਜਨਮੰ ॥ ਸਮਝ ਲੇਹੁ ਸਾਧੂ ਸਭ ਮਨਮੰ ॥याही काज धरा हम जनमं ॥ समझ लेहु साधू सभ मनमं ॥I have taken birth of this purpose, the saints should comprehend this in their minds.
ਧਰਮ ਚਲਾਵਨ ਸੰਤ ਉਬਾਰਨ ॥ ਦੁਸਟ ਸਭਨ ਕੋ ਮੂਲ ਉਪਾਰਨ ॥੪੩॥धरम चलावन संत उबारन ॥ दुसट सभन को मूल उपारन ॥४३॥(I have been born) to spread Dharma, and protect saints, and root out tyrants and evil-minded persons.43.
ਜੇ ਜੇ ਭਏ ਪਹਿਲ ਅਵਤਾਰਾ ॥ ਆਪੁ ਆਪੁ ਤਿਨ ਜਾਪੁ ਉਚਾਰਾ ॥जे जे भए पहिल अवतारा ॥ आपु आपु तिन जापु उचारा ॥All the earlier incarnations caused only their names to be remembered.
ਪ੍ਰਭ ਦੋਖੀ ਕੋਈ ਨ ਬਿਦਾਰਾ ॥ ਧਰਮ ਕਰਨ ਕੋ ਰਾਹੁ ਨ ਡਾਰਾ ॥੪੪॥प्रभ दोखी कोई न बिदारा ॥ धरम करन को राहु न डारा ॥४४॥They did not strike the tyrants and did not make them follow th path of Dharma.44.
ਜੇ ਜੇ ਗਉਸ ਅੰਬੀਆ ਭਏ ॥ ਮੈ ਮੈ ਕਰਤ ਜਗਤ ਤੇ ਗਏ ॥जे जे गउस अमबीआ भए ॥ मै मै करत जगत ते गए ॥All the earlier prophets ended themselves in ego.
ਮਹਾਪੁਰਖ ਕਾਹੂੰ ਨ ਪਛਾਨਾ ॥ ਕਰਮ ਧਰਮ ਕੋ ਕਛੂ ਨ ਜਾਨਾ ॥੪੫॥महापुरख काहूं न पछाना ॥ करम धरम को कछू न जाना ॥४५॥And did not comprehend the supreme Purusha, they did not care for the righteous actions.45.
ਅਵਰਨ ਕੀ ਆਸਾ ਕਿਛੁ ਨਾਹੀ ॥ ਏਕੈ ਆਸ ਧਰੋ ਮਨ ਮਾਹੀ ॥अवरन की आसा किछु नाही ॥ एकै आस धरो मन माही ॥Have no hopes on others, rely only on the ONE Lord.
ਆਨ ਆਸ ਉਪਜਤ ਕਿਛੁ ਨਾਹੀ ॥ ਵਾ ਕੀ ਆਸ ਧਰੋਂ ਮਨ ਮਾਹੀ ॥੪੬॥आन आस उपजत किछु नाही ॥ वा की आस धरों मन माही ॥४६॥The hopes on others are never fruitful, therefore, keep in your mind the hopes on the ONE Lord.46.
ਦੋਹਰਾ ॥दोहरा ॥DOHRAਕੋਈ ਪੜ੍ਹਤ ਕੁਰਾਨ ਕੋ ਕੋਈ ਪੜ੍ਹਤ ਪੁਰਾਨ ॥कोई पड़्हत कुरान को कोई पड़्हत पुरान ॥Someone studies the Quran and someone studies the Puranas.
ਕਾਲ ਨ ਸਕਤ ਬਚਾਇਕੈ ਫੋਕਟ ਧਰਮ ਨਿਦਾਨ ॥੪੭॥काल न सकत बचाइकै फोकट धरम निदान ॥४७॥Mere reading cannot save one from death. Therefore such works are vain and do not help at the time of death.47.
ਚੌਪਈ ॥चौपई ॥CHAUPAIਕਈ ਕੋਟਿ ਮਿਲਿ ਪੜ੍ਹਤ ਕੁਰਾਨਾ ॥ ਬਾਚਤ ਕਿਤੇ ਪੁਰਾਨ ਅਜਾਨਾ ॥कई कोटि मिलि पड़्हत कुराना ॥ बाचत किते पुरान अजाना ॥Millions of people recite the Quran and many study Puranas witout understanding the crux.
ਅੰਤ ਕਾਲ ਕੋਈ ਕਾਮ ਨ ਆਵਾ ॥ ਦਾਵ ਕਾਲ ਕਾਹੂੰ ਨ ਬਚਾਵਾ ॥੪੮॥अंत काल कोई काम न आवा ॥ दाव काल काहूं न बचावा ॥४८॥It will be of no use at the time of death and none will be saved.48.
ਕਿਉ ਨ ਜਪੋ ਤਾ ਕੋ ਤੁਮ ਭਾਈ ॥ ਅੰਤ ਕਾਲਿ ਜੋ ਹੋਇ ਸਹਾਈ ॥किउ न जपो ता को तुम भाई ॥ अंत कालि जो होइ सहाई ॥O Brother! Why do you not meditate on Him, who will help you at the time of death?
ਫੋਕਟ ਧਰਮ ਲਖੋ ਕਰ ਭਰਮਾ ॥ ਇਨ ਤੇ ਸਰਤ ਨ ਕੋਈ ਕਰਮਾ ॥੪੯॥फोकट धरम लखो कर भरमा ॥ इन ते सरत न कोई करमा ॥४९॥Consider the vain religions as illusory, because they do not serve our purpose (of life).49.
ਇਹ ਕਾਰਨਿ ਪ੍ਰਭੁ ਹਮੈ ਬਨਾਯੋ ॥ ਭੇਦੁ ਭਾਖਿ ਇਹੁ ਲੋਕ ਪਠਾਯੋ ॥इह कारनि प्रभु हमै बनायो ॥ भेदु भाखि इहु लोक पठायो ॥For this reason the Lord created me and sent me in this world, telling me the secret.
ਜੋ ਤਿਨ ਕਹਾ ਸੁ ਸਭਨ ਉਚਰੋਂ ॥ ਡਿੰਭ ਵਿੰਭ ਕਛੁ ਨੈਕ ਕ ਕਰੋਂ ॥੫੦॥जो तिन कहा सु सभन उचरों ॥ डि्मभ वि्मभ कछु नैक क करों ॥५०॥Whatever He told me, I say unto you, there is not even a little heresay in it.50.
ਰਸਾਵਲ ਛੰਦ ॥रसावल छंद ॥RASAAVAL STANZAਨ ਜਟਾ ਮੂੰਡ ਧਾਰੋਂ ॥ ਨ ਮੁੰਦ੍ਰਕਾ ਸਵਾਰੋਂ ॥न जटा मूंड धारों ॥ न मुंद्रका सवारों ॥I neither wear matted hair on the head nor bedeck myself with ear-rings.
ਜਪੋ ਤਾਸ ਨਾਮੰ ॥ ਸਰੈ ਸਰਬ ਕਾਮੰ ॥੫੧॥जपो तास नामं ॥ सरै सरब कामं ॥५१॥I meditate on the Name of the Lord, which helps me in all my errands.51.
ਨ ਨੈਨੰ ਮਿਚਾਊਂ ॥ ਨ ਡਿੰਭੰ ਦਿਖਾਊਂ ॥न नैनं मिचाऊं ॥ न डि्मभं दिखाऊं ॥Neither I close my eyes, nor exhibit heresy.
ਨ ਕੁਕਰਮੰ ਕਮਾਊਂ ॥ ਨ ਭੇਖੀ ਕਹਾਊਂ ॥੫੨॥न कुकरमं कमाऊं ॥ न भेखी कहाऊं ॥५२॥Nor perform evil actions, nor cause others to call me a person in disguise. 52.

Saturday, 22 November 2008

Snatan or Puratan, Hindu or Sikh....are you confused?

In the latest book by Parmjit Singh Grewal and Nidar Singh Nihang (Surjit Singh Bains), the authors write:

"NIDAR SINGH NIHANG is the ninth gurdev(teacher) of the Baba Darbara Singh Shastar Vidya Akhara". Published 2008.

While on the other hand on the website, they state:

"Akali Nihang Baba Darbara Singh Sanatan Sikh Shastar Vidiya Ranjit Akhara " Published 2004.

Please compare with this, published in 2008:

Akali Nihang Baba Darbara Singh Sanatan Suraj Bansia Shastar Vidiya Shiv Akhara.

If we compare on the former website, and the present website. There is a large difference in content, terminology, and definitions. Why has there been this inconsistency over the years? Or is this a form of incrementalism to vainly attempt to define the Buddha Dal practices as Hindu? Why is there a redefinition? From Sikh to Snatan Sikh in the last website, to Hindu-Sikh, and the Shiva Akhara in the latest websites? The word Puratan, or Pracheen used by Nihang Shahid Akali Rattan Singh Bhangu, would be the correct word for tradition. Not Snatan:
See Sanatan (Traditional) Sikhi.
There are 74 recordings, of probably over 24 hours of the late Akali Baba Santa Singh Ji exegesis of the Pracheen Panth Parkash by Akali Shahid Nihang Rattan Singh Bhangu. In listening to these recordings I have not once come across:
1. Hindu-Sikh
2. Shiva Akhara
3. Snatan
The Pracheen Panth Parkash is the history of the Khalsa Panth, and the main historical scripture of the Nihangs, who were without any shadow of a doubt, the original Jathedars, and army of the Khalsa. Surely in such an important scripture, there would be references to the terminology employed by Nidar Singh, Teja Singh, and Parmjit Singh in their websites and books. In my analysis of the unedited and edited versions of Pracheen Panth Parkash, there is no merit to their views, arguments, and opinions, in regards to snatan, Hindu-Sikh, and Shiva Akhara. If these terms are being employed to gain credance and a following in the wider Indian, or Hindu market, it is disingenuous. As these terms themselves represent a post-colonial reinterpretation, of reformed Sikhism. To try and locate, the original "tradition", and contextualise it. The supposition here is that the tradition was lost and needs reconstruction. This is some ways incriminates Nidar Singh et al, with the same crime they claimed Teji Singh had commited; to mix Kung Fu and Gatka. In India I know of at least ten Nihangs who know Shastarvidiya fairly well. One of these Nihangs is Baba Giana Singh, who learnt the vidiya from Baba Ram Singh. He is 97 years old, and a former pupil of Sant Baba Gurbachan Singh Bhinderawale. In his teaching of the Sikh martial tradition, although some movements are the same as Nidar Singh, the terminology is different. Baba Gian Singh told me and showed me the following:
"Three foot movements were known as the style of Ali. This was the Islamic martial tradition. In India there was the Hanuman Akhara tradition that employed low movements. Guru Hargobind Sahib taught shastarvidiya as a unique creation, and made manifest the Mul Pentra. This separated it from the previous traditions."
In my experience and research no tradition has been lost. The army of the Khalsa, Buddha Dal, has given great sacrifices for the last three hundred years, to ensure this never happens. Therefore the methodology of Nidar Singh, Parmjit Singh Grewal, and Jagdeep Singh Notay (Teja Singh), is based on the hypothesis of doubt, rather than belief. The maryada they represent, is not supplemented from the maryada followed by Buddha Dal, as well as the belief of Nihangs Singhs in the Dal. It is constructed from travel narratives, British accounts, Persian accounts, which naturally carry a bias. The controversy they wish to create, is also to promote their publications. As they say, all publicity is good publicity.
On the above pages there is discussion that the Akali Nihang form is of Shiv Ji. In Sarbloh Granth Sahib Ji, Guru Gobind Singh uses the words Shiv Sarup. If we look up Shiv in Mahan Kosh it means, immaculate, pure, unblemished. Baba Santa Singh also says:
"Khalsa is Shiva Sarup, Parmatma Da Rup" In his exegsis of Sri Sarbloh Granth. Also see Deh Shiva shabad. As well as Bhai Sahib Bhai Balbir Singhs explanation of it, Bhai Sahib was brought up in the Buddha Dal from the times of Akali Baba Chet Singh Ji:
Guru Gobind Singh states in the Bhai Prahlad Singh rahitnama, "the Khalsa is the form of Akal Purukh". Since when has Sri Akal been Shiv Ji? Guru Ji creates names like Mahaloh, Sarbloh, to praise Akal Purukh. None of these names are found in Puranic literature, including the Shiva Puran. The translation found on that Akal is from Shiva Ji, is not recorded in even the Garbganji tika of Sri Jap ji Sahib, by the Nirmala Sikh, Kavi Santokh Singh Ji. The Nirmala Sikhs used Hindu mythological literary characters to teach about Sikhi. There are also injunctions in the rahitnamas, " do not associate with the Aghoris, or Yogis".
Furthermore on the ang of Sri Sarbloh Granth Sahib Ji, where it states Khalsa is Shiv Sarup, Guru Ji also states that the Khalsa is the form of Nirankar. Furthermore at the end of the euology of the Khalsa, Guru Ji states:
Khalsa Akal Purukh Ki Fauj
Pargatio Khalsa Paratam Ki Mauj.
What has this go to do with Shiv Ji? Akal Purukh is Vahiguru, Parmatam is the super-soul.
In conclusion, these are vain attempts to redefine traditional Sikhi of the Khalsa army, the Buddha Dal, into the worldview of the Hindu pantheon of demi-Gods. The gurbani of Dasam Granth Sahib Ji and Sarbloh Granth Sahib Ji state clearly:
Mai Na Ganeshe Pritham Manaoo
Kishan Bisan Kaboo Na Dhiaoo.
I will not invoke Ganesh first.
Nor will I meditate of Krishna or Vishnu.
One of the main prayers of any Akali Nihang Singh is Sri Akal Ustat Sahib. It is one of the prayers a true Nihang Singh must memorise. See Akali Baba Daya Singh rahitnama. Guru Gobind Singh Ji told the beloved army of the Guru, the ladlia Fauja, that when you read Sri Akal Ustat Sahib, it is me speaking it through you, the Khalsa. Guru Ji states in the Sri Akal Ustat Sahib, compared to Sri Akal,
Ik Shiv Bhey Ik Gaiy Ik Phir Bhey Ramchander Krishan Ki Avatar bhe Anek Hai....... millions of Shiv come and go in the cycle of reincarnation.
Then Guru ji says Mahakal you are my protector, I meditate on your charan kamal. This is Akal Purukh. Furthermore in Anand Sahib, Guru Amar Das Ji states in Rag Ramkali:
Shiv Sakat Ap Upai Ke.
God creates the play of Shiv and Shakti. Hence Vahiguru is not subject to his own play. He is the creator of Shiv Ji, Vishnu Ji, Brahma Ji, Vahiguru transcends all of the millions of Gods. Guru Gobind Singh's is clearly talking about Akal Purukh Vahiguru.
In the Sikh worldview, as opposed to the Hindu worldview, the devtas failed in their mission to get humanity to praise Vahiguru. See Bachitra Natak Granth also see Sri Sarbloh Granth Sahib. Guru Gobind Singh is firm that Sri Vishnu inspired people to repeat his own name, as did Shiva Ji et al. This is reiterated in Sarbloh Granth Sahib Ji, that Guru Nanak Ap Parmesvar, had to become manifest to put people back onto the correct path, of praising Vahiguru. These are the holy words of Guru Gobind Singh Ji. Please listen to the Katha of Sri Sarboh Granth Sahib Ji by the late Akali Baba Santa Singh Ji, this will clear up any misconception to what the Khalsa army, the Buddha Dal actually believes. In this Katha Baba Ji explaining this shabad of Sri Sarbloh Granth Ji states:
"Khalsa is the form of a Rishi. Muni. Bhagat. Yogi. Raja. Kstriya. In one. It is the complete form. A Sage, Hermit, Saint, Ascetic, King, Warrior in One."
As the Khalsa is all of these forms, the Khalsa cannot be said to one in particular, the Khalsa transcends all of them, hence the form of the Khalsa is Nirankar, it is the form of the Guru. The Khalsa is the son of Guru Gobind Singh Ji, not the son of Shiv Ji. The sons of Shiv Ji are the ascetic Yogi's.
In the words of Guru Gobind Singh Ji in the Bhai Prahlad rahitnama:
Guru Khalsa Maniye, Pargat Guru Ki Deh.
Believe in the Guru Khalsa, this is the manifest corporeal body of the Guru.
(Corrected by Ram Singh Nihang)
Sudhai - correction of errors in gurbani, and writing. This is a maryada in the Panth to correct previous errors. We ask for forgiveness from Guru Sahib and the Sangat for any mistakes in vichar, typing, etc.

Friday, 21 November 2008

The form of the Khalsa is unique

Guru Gobind Singh Ji states in Sarbloh Granth Sahib Ji, that those that take the nectar of the double edged sword, and come into my family, have a unique appearance. The Guru states I reside inside the Khalsa.
Khalsa Mero Roop Hai Khas. Khalsa Mai Ho Karoh Niwas.
The Sodhi Bans - Khalsa has internalised the holy bani, and decorate their body with the holy bana. A Gurmukh wears 5 items of clothing: bana, hazuriya, kamarkasa, keshera, gurmukhi dastar. A question for the Sangat who looks like the Khalsa?

Akali Baba Nihal Singh photographed above a longstanding Sevadar of Sachkhand Hazur Sahib.

Definately not in the traditional Khalsa form. Patiala Sahi Dastar, has no tradition in the Khalsa Panth. It is a tradition that was from Hindu Kings in Rajastan. Wearing a Pyjama is an Islamic tradition. The Jathedars, Giani's, and other individuals of today have tried to copy Sikh royalty in the way they dress, not the Khalsa. They have collectively sold the glory of the Panth out and continue to dilute the sacred maryada of the Guru Khalsa Panth.

Traditional Sikh scriptures talk about the Guru Khalsa Panth, and the Sardar Khalsa. Why is it that those in religious positions are emulating those in temporal postions?

In the modern world it is a big sacrifice to look like the Khalsa. When everyone in the world is dressing the same, and loosing their original cultural dress. The Khalsa is unique. The Khalsa was designed to stand out in millions, after the martyrdom of the ninth Guru. Guru Gobind Singh commanded the Sikhs to dress distinctly, so we cannot hide. If people cannot keep the true dress of the Khalsa, then at least respect the original Guru Khalsa Panth, the Tarana Dal and Buddha Dal, that have rather died that loose this tradition. People call the Nihangs backward, but in reality the rest of the Panth is going forward into ever increasing Westernised models of dress and though. While the original Khalsa still strives for discrimination between the ways of the Guru and the ways of the modern world.

Thursday, 20 November 2008

How many Gurus were there? There are twelve

Twelve Gurus
The Namdharis, Radha-Soamis believe that the Guru is a person. Guru Nanak stated from the beginning Shabad is the Guru. Those that repeat bani, do seva, and meditate (simran), become one with the Guru, they become Khalsa, pure of all mental, physical, and spiritual contamination. The Guru took amrit from 5 such Singhs, then gave the Gurgaddi to Adi Guru Granth Sahib Ji. This ended the imprisonment of having a living Guru. How would devout Sikhs take it if somebody suddenly erased a Guru out of history? This is what has happended in regard to the Guru Khalsa Panth. Most neo-Sikhs think there are 10 Gurus. In actual fact there are 12:
1. Guru Nanak Dev Ji
2. Guru Angad Dev Ji
3. Guru Amar Das Ji
4. Guru Ram Das Ji
5. Guru Arjan Dev Ji
6. Guru Har Gobind Ji
7. Guru Har Rai Ji
8. Guru Har Krishan Ji
9. Guru Tegh Bahadur Ji
10. Guru Gobind Singh Ji
11. Guru Khalsa Panth Ji
12. Guru Adi Granth Ji
Guru Gobind Singh Ji states in Sarbloh Granth Sahib Ji:
"In Ko Daras Satguru Ko darshan bolan Guru Shabad Gur Grantha.
Dvadas Roop Satigur Eh Kaiyat Dvadas Bhan Pargat Har Santha.
Partakya Kala Parbraham Dhanee Shai Granth Panth Khalsa Vartanta.
Das Gobind Fateh Satgur Ki Khalsa Granth Gur Roop Bidanta"
"Having the blessed audience (of the Khalsa) is equal to having the audience of the Guru, as long as they are singing the songs of love held within Guru Granth Sahib.
There are twelve forms of the Guru this is what I (Guru Gobind Singh) tell you,
There are twelve forms who revealed themselves I tell you Oh Saints.
This is the blatant arrow of power dispensed by the ultimate Creator,
Deal with the Guru Granth Guru Panth as the Khalsa.
The slave of the Deathless Being, Guru Gobind Singh, (does not recognise this victory as his), the victory is of supreme true Guru, the Khalsa and the Granth, these are very form and presence of the Guru."
Sarbloh Granth Sahib Ji
In Dasam Granth Sahib Ji, Guru Gobind Singh describes the Gurgaddi upto Guru Tegh Bahadur Ji, in the Bachitra Natak and Ardas. In Sarbloh Granth Sahib Ji, Guru Gobind Singh Ji talks about the dvadas Guru, the twelve Gurus, upto Guru Adi Granth Sahib Ji. Guru Ji praises the Guru Khalsa Panth Sahib Ji, the forthy liberated Ones (challe mukte), the four Sahibzadas, and calls the Khalsa Panth the fifth Sahibzada. The Khalsa is Kalgidhars fifth beloved son. At Hazur Sahib, Guru Ji completed the Sarbloh Granth Sahib Ji, where the Langar Sahib, Gurudwara now stands. The last angs of Sarbloh Granth Sahib were repeated to Banda Singh Bahadur. Then written in the Granth to complete the bani. It was here that the first complete Akhand Path was done of Sarbloh Granth Sahib Ji by Guru Maharaj himself. Two original copies of Sarbloh Granth Sahib Ji, are still at Hazur Sahib. One in Mai Bhago's Bunga given to her by the Guru, and one at Mata Sahib Deva's Gurudwara. Das is currently working on a book on Sarbloh Granth Sahib Ji, may the Sangat please bless das with completing this seva.
Dhan Gareeb Niwaz Satguru Guru Gobind Singh Ji Maharaj Kalgidhar Shamsher Pita Panth Ke Vali Neela Ghora De Svari Bazza Vale who took the Khalsa into his beautiful lap and made us his sons and daughters. Akal Hi Akal Gurbar Akal Degh Tegh Fateh!

ਗੁਰੂ ਸਹਿਬਾਨ
੧ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ
੨ ਗੁਰੂ ਅੰਗਦਦੇਵ ਜੀ
੩ ਗੁਰੂ ਅਮਰਦਾਸ ਜੀ
੪ ਗੁਰੂ ਰਾਮਦਾਸ ਜੀ
੫ ਗੁਰੂ ਅਰਜਨ ਦੇਵ ਜੀ
੬ ਗੁਰੂ ਹਰਗੋਬਿੰਦ ਸਾਹਿਬ ਜੀ
੭ ਗੁਰੂ ਹਰਿਰਾਏ ਜੀ
੮ ਗੁਰੂ ਹਰਿਕ੍ਰਿਸ਼ਨ ਜੀ
੯ ਗੁਰੂ ਤੇਗ ਬਹਾਦਰ ਜੀ
੧੦ ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ
੧੧ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ।
੧੨ ਗੁਰੂ ਖਾਲਸਾ ਪੰਥ ਸਾਹਿਬ ਜੀ।

ARE SIKHS HINDU OR MUSLIM? and have contents that are against the principle of Sikhi (Gurmat), hence for the benefit of the Sangat I have written the below article.


The last few years have been a rollacoaster ride, of meeting many interesting people. Two such personalities have been Francisco Luis, also known as Bahadur Singh Nirmala, and Bahadur Ali Shah. As well as Surjit Singh Bains, also known as Nidar Singh Nihang. Both have diametrically opposed views, one believes Sikhs are Muslims, and have come from Islam. The other believes Sikhs are a part of the Hindu Panth. They both try to employ Sikh literature to prove their points. This post will discuss their opinions.
From my own research, I have found that the Sikhs are a unique creation of the Guru, and are not a continuation of the Hindu or Islamic traditions.
It is true the Guru had followers from both the Hindu and Muslims, the Guru was a Spiritual teacher and King, so it is not a surprise that people came to him to learn about the truth. Guru Nanak had a friend and follower Bhai Mardana who was a Muslim. He also had a friend who was a Hindu, Bhai Bala Sandhu. Today the Guru Granth Sahib Ji is a universal teacher for mankind, and the Guru Khalsa Panth is there to serve humanity. The Harimandir Sahib is for all religions to come and worship, it is the temple of God. Guru Nanak was known as a Pir of the Muslims, a Lama of the Buddhists, the Guru of the Hindus, and a Saint of the Christians. The Guru belongs to all of mankind, even as Sikhs we cannot lay claim to his greatness and mercy.Nanak Nam Chardikalah Tere Bhane Sarbatt Da Bhalla.
If anybody asks a Sikh who are you, they will positively affirm I am a Sikh. I have never heard a Sikh say I am Hindu, or a Muslim. When Sikhs are born they do not shave the head, repeat Vedic Mantras, the Kalma, or Qur'anic verses, they do not circumcise, call a Maulvi, or Brahmin priest. All of these are considered anti-Gurmat. When a Sikh goes to give evidence in court, the Sikh swears by Guru Granth Sahib (although it is questionable if this a good practice), not the Qur'an or Veda. When a Sikh eats, a Sikh does not pray to demi-Gods to bless the food. It is blessed by Kirpan and a Prayer to God and Guru Granth Sahib Ji. The practice of Jhatka is against the Islamic injunction of Halal, and Brahmanic injunctions of vegetarianism. Sikhs have taboo's that are different to Islam and Hinduism. For instance Sikhs abhor tobacco, Muslims freely smoke the Huqqah, and so do Hindus. Pork is not forbidden for Sikhs, but it is for Muslims.
Sikhs do not believe that religious beliefs will save them. They believe in the Grace of God that is available to all. In the closing of the Jap Ji Guru Nanak says that our deeds decide if we are close or far from God. Those that meditate with focus on God, their faces become bright, and they save many others.This is about practice, not belief. E.g. that by reading the Kalma I am saved, or by believing in the Lord Jesus Christ, I am saved. Or by bathing in a Tiratha of the Hindus, my sins have been cleaned. Or by not killing any insect like the Jains I am purified. The Guru does not accept any of these ideologies. The Guru states by good actions and prayer/meditation we gain the Grace of God. Seva and Simran therefore are the two main practices, not beliefs of Sikhs.
What I think doesn't really matter. What the Guru has thought, his Mat, is what matters. This is all that counts on a level of theological understanding and maryada. According to Gurmat, from the holy gurbani, of Adi Guru Granth Sahib Ji Maharaj, Dasam Granth Sahib Ji, and Sarbloh Granth Sahib Ji. As well as the writing in Bhai Gurdas, Svaiye, and Kabitts. The beautiful writings of Bhai Nand Lal, as well as other court poetry, is what we try to understand to make any conclusion about what we are and what we should do and think. In this regard, from my humble research: SIKHS ARE NOT HINDUS OR MUSLIMS. There is no tukh were the Guru, has written that he belongs to a religion. The Guru has stated that Dharma is what counts. Action is what counts, not how anybody labells themselves. That Dharma Raja/Angel Gabriel does not care about labells, he judges us on our deeds. This is where the holy Jap Ji Sahib of Guru Nanak concludes. That the great action is to focus on the Nam of Vahiguru. Infact in the Ugradanti bani Guru Gareeb Niwaj Kalgidhar Maharaj, states that the Khalsa Panth is the third way. The Khalsa Panth is neither Hindu, nor Muslim, Buddhist, Jain, or Christian, or a part of a Yogic tradition. The Guru narrates the attributes of the Khalsa:
The Khalsa is Brave.
The Khalsa is a true Guru.
The Khalsa is unique.
The Khalsa is my true friend.
Sri Sarbloh Granth Sahib Ji

The Khalsa is the supra religion, we encompass all with our blue Bhesh, as we have come from the One Akal Purukh, with his own blessing (mauj).
Therefore the Khalsa is not Hindu, nor Muslim, nor is the Khalsa from the Shiva Akhara. Guru Nanak coming from the River Bein, said 'There is no Hindu, there is no Muslim'. Bhagat Kabir reiterates this in Gurbani also, as well as the fifth master. The tenth master in the Khalsa Mehima talks of how the Khalsa only worships the true radiant light of the inner self, and non-else.
Khalsa does not accept the authority of any scriptures over any other. Nor do we wear the thread of the Brahmin. The only thread we wear is the strap of the Sri Sahib. We do not circumcise, we do not go on pilgrimage to Mecca. We are free, and will always be free.
Khusiya Da Jaikara Gajavey Nihal Ho Javey Guru Gobind Singh Man No Paveh Sat Sri Akal Gurbar Akal Degh Tegh Fateh Panth Ki Jeet!

Wednesday, 19 November 2008

Video of Akali Sant Baba Nihal Singh Ji talking about the Rahit and Kuttha

At 3: 28 in the video of a giving the Khalsa code at an intiation, Akali Sant Baba Nihal Singh Ji clearly says "that the Kurehat is Kuttha, which has the Kalma read over it and Halal". In a very clear tone he states that, "this is a Bhajjar Kurehat for the Khalsa". This is in line with the Sikh Rahit Maryada which states that eating Jhatka meat is ok for those Sikhs that eat meat. The Sikh Rahit Maryada states the second Kurehat is:

2. Eating the meat of an animal slaughtered the Muslim way;

Being a vegetarian is a lifestyle choice, it is not a part of the Sikh Rahit Maryada. Read this article, it explains in modern terms, why the tenth Guru forbade the Sikhs to eat Halal:

Akali Baba Nihal Singh Ji is one of the greatest Sikhs in modern times. He is one of a handful of Sikhs to know the Adi, Dasam and Sarbloh Granths, as well as exegesis, correct pronunciation, martial arts, shooting, and Horse riding. Baba Ji has spent his life in the service of the Panth.

However some people have manipulated the actual reality of Baba Ji's beliefs, to suit their own agendas. The a part of the Akhand Kirtan Jatha, state in this article that:

"There are many good Nihang Dals (groups). Missel Shaheedan Harian Vela is the one that comes to mind first. They do not consume meat, bhang, or alcohol, and their Jathedar, Baba Nihal Singh, suffered through torture after 1984. He was tied up behind a jeep and dragged, causing him much injury. This is at a time when many other so-called Nihangs were towing the government's line. The problem is not with the true Nihangs"

Conclusion: This is a deliberate distortion of truth by

If being a vegetarian gives us spiritual salvation. Then we should worship cows and rabbits, as by following that way of life they must be pure, as they have incurred no negative Karma. The principle held in Gurmat is that only the soap of God's name can wash away the inner darkness.

For more information please see:

A clarification:

Bhai Sahib Sant Randhir Singh Ji was a great Sikh. I have read the Jail Chittiya, about ten times. I love the book from the bottom of my heart. Bhai Sahib was a great being, who suffered torture at the hands of the British Government. His great actions speak for themselves.

However only the God, Guru, and Gurbani are perfect. Naturally the rest of mankind is fallable. Bhai Sahib Ji was close to Babu Teja Singh, some of the practices of the AKJ reflect that relationship. The aim of this blog is to see if these practices fall in line with the Sikh Rahit Maryada. I am sorry if my blog causes offence.

The psychology of fear

Nothing sells like fear! Recent events running up the Iraq war clearly demonstrates how fear was used as the primary factor to justify the invasion of Iraq.
Cult members like many Governments and dictatorship use fear as a psychological tool to manipulate and control individuals. By promoting enough fear within individual, they can be manipulated into giving up any and all freedoms in order to feel safe. Human beings have evolved to be free from fear wherever possible, an urge that is as basic as hunger, the need for shelter, etc
The same tactic are employed by groups and individuals for at least two reasons:
1. To create a sense of psychological and emotional distress so the individuals are easy to control. E.g The promise of Heaven for those Muslims who either destroy others or convert innocent by hook or crook.
2. Once the fear has been created, the group or individual then takes on the role of “rescuing” or “saving” the victims they have created, thus ensuring dependency.
Fear and anger are both responses to threats, one being contraction and the other active explosion. One cannot exist without the other to some degree. My intention is not to generate such destructive emotions, but to have a legitimate platform for discussion. However, with the level of anger that has been directed at me recently, it begs the question, what is there to fear? Perhaps, the only thing to fear is the “truth” in this case.
Gursikhi is based on unconditional love and acceptance, not fear nor exclusivity. Gurbani urges us to awaken, perhaps our discussions will help awaken those who have been manipulated and those who are being manipulated by their attachments (dependency) on such groups and sects.

Politics, and the art of creating an enemy

In the War against Iraq, the USA and British governments bombared us all with " WMD WMD WMD WMD" like it was a mantra. It was used to create a war, and was all about oil and power. Was there any in the end? No.
If you analyse the tactics of the sects in the Panth for example the AKJ, Bhasauria, and missionaries. They regularly make new enemies, and then go out on crusades. It is all to generate fear in people. In this regard, there is a question:
If the Khalsa Panth was created by Guru Gobind Singh, and Guru Gobind Singh is in the Panth, Panth Ke Vali, what have we got to fear?
The latetst crusade is against the Nihangs. To demonise the Nihangs in the West, and the traditional maryada. It is understandable that Sikhs are not happy with and In my opinion, both sites do not give an accurate interpretation of the maryada of Buddha Dal, the traditional praxis of the Khalsa army.
The Nihangs are not Snatanist. We are the unique creation of Akal Purukh. In a talk at the Punjab Research Group I indirectly offended some Hindu guests there, when I stated that Dasam Granth Sahib is not concerned with Hinduism, but is a reinterpretation of Indian mythology, designed to invoke warrior spirit (Bir ras) against tyranny.

The inability of Sikh sects to stop their members therefore implicate themselves

Any sect, club or group is made of individuals, individual integrity and behaviour is the foundation of any group. In the case of the Sikh sects members who have taken it upon themself to harm people, doesnt not demonstrate any Gurmat, in fact, it demonstrates the very insidious, dark and destructive agenda of those involved, and by default the sect itself. If these Sects operated on Sikhi Principals, Gurmat, they would have put a stop to such behaviour. However, it is apparent from many Sects inaction to stop the activities of their stout and prominent members that the Sect endorses these types of attack upon others who question the authenticity of the Sect practices.
Ask yourself if the following criteria apply to the group you are concerned about.A destructive cult tends to be totalitarian in its control of its members' behavior. Cults are likely to dictate in great detail not only what members believe, but also what members wear and eat, when and where members work, sleep, and bathe, and how members think, speak, and conduct familial, marital, or sexual relationships.
A destructive cult tends to have an ethical double standard. Members are urged to be obedient to the cult, to carefully follow cult rules. They are also encouraged to be revealing and open in the group, confessing all to the leaders. On the other hand, outside the group they are encouraged to act unethically, manipulating outsiders or nonmembers, and either deceiving them or simply revealing very little about themselves or the group. In contrast to destructive cults, honorable groups teach members to abide by one set of ethics and act ethically and truthfully to all people in all situations.A destructive cult has only two basic purposes: recruiting new members and fund-raising. Altruistic movements, established religions, and other honorable groups also recruit and raise funds. However, these actions are incidental to an honorable group's main purpose of improving the lives of its members and of humankind in general. Destructive cults may claim to make social contributions, but in actuality such claims are superficial and only serve as gestures or fronts for recruiting and fund-raising. A cult's real goal is to increase the prestige and often the wealth of the leader.A destructive cult appears to be innovative and exclusive.
The leader claims to be breaking with tradition, offering something novel, and instituting the ONLY viable system for change that will solve life's problems or the world's ills. But these claims are empty and only used to recruit members who are then surreptitiously subjected to mind control to inhibit their ability to examine the actual validity of the claims of the leader and the cult.A destructive cult is authoritarian in its power structure. The leader is regarded as the supreme authority. He or she may delegate certain power to a few subordinates for the purpose of seeing that members adhere to the leader's wishes. There is no appeal outside his or her system to a greater system of justice. For example, if a schoolteacher feels unjustly treated by a principal, an appeal can be made to the superintendent. In a destructive cult, the leader claims to have the only and final ruling on all matters.A destructive cult's leader is a self-appointed messianic person claiming to have a special mission in life. For example, leaders of flying saucer cults claim that beings from outer space have commissioned them to lead people away from Earth, so that only the leaders can save them from impending doom.
A destructive cult's leader centers the veneration of members upon himself or herself. Priests, rabbis, ministers, democratic leaders, and other leaders of genuinely altruistic movements focus the veneration of adherents on God or a set of ethical principles. Cult leaders, in contrast, keep the focus of love, devotion, and allegiance on themselves.A destructive cult's leader tends to be determined, domineering, and charismatic. Such a leader effectively persuades followers to abandon or alter their families, friends, and careers to follow the cult. The leader then takes control over followers' possessions, money, time, and lives.
Those in sects like to present themselves as being infallable, pristine and perfect. I would hasten to add that the AKJ, Bhasauria, and missionaries are fallable like us all. Sadly, the following actions have been done by members of the Jatha: Suicides Adultery Unwanted pregnanices Promiscious behaviour Stalking Clubbing
Conclusion. The members of any Jatha are human. They do not develop superhuman abilities by being in the Jatha. The reason why Panj Singh allow people to go Pesh, is because we all make mistakes.

Tuesday, 18 November 2008

Dhan Guru Granth Sahib Ji Maharaj

When I have the blessing to have the audience of Adi Guru Granth Sahib Ji Maharaj, the absolute silence and peace communicates to me the perfection of Maharaj.

Those that question this perfection, make me question their perfection.

Think about it.

Kamalroop Singh

Creating doubt

Some Sikhs feed the doubt into peoples minds that Dhan Guru Granth Sahib Maharaj has been modified. AKJ, Bhasauria, Missionary doctrine attacks the idea of the perfection of the Shabad, and the ability of Kalgidhar to deliver to the Panth an authentic scripture.

Manuscripts of the Guru Granth Sahib and untruths by AKJ

Please have read of this post. The AKJ argue that because the "Kachi Bani" is inserted before Rag Mala, this means that Rag Mala is also "Kachi Bani". Firstly the compositions before Rag Mala in this type of recension known as the Bhai Bhanno recension are from the Pran Sangali, a book explaining Yoga from a Gurmat point of view, written by Guru Nanak for Raja Shivnabh. As its contents are Yogic it was not included in Guru Granth Sahib Ji by Guru Arjan Dev Ji. See Gur Pratap Suraj Granth.

Bhai Bhanno was told by the Guru to taken some smaller Pothis to be bound together in Lahore, he then added these parts, infront of Rag Mala. Therefore, this does not mean Rag Mala is not Gurbani.

As the years went on, the Bhanno recension, and original Kirtarpuri Bir, had the Saloks of Guru Tegh Bahadur were added by Guru Gobind Singh Ji. This was then known as the Dam Dami Birh of Adi Guru Granth Sahib Ji. It contained Rag Mala.

The recensions shown on the Tapoban website without Rag Mala, are from Patiala. These recensions were created by Sobha Singh, Teja Singh Bhasauria, and were taken by the Maharaja of Patiala from the Akal Takht. After the Panth refused to accept them.
These recensions have been employed by Giani Gurditt Singh to prove his theory, as ordered by his Vidiya-Guru, Bhai Randhir Singh. None of the recensions in Patiala Burj has a traceable history unlike many recensions at Hazur Sahib, Patna Sahib, Dam Dama Sahib, Sri Akal Takht Sahib and so on. Therefore the work of Giani Gurditt Singh is biased, and engineered to prove his point. He has not been representative with the facts.

The Guru's view of Gurbani

sur nar thin kee baanee gaavehi koe n maettai bhaaee 3

Their Banis are sung by the angelic beings, and no one can erase them, O Siblings of Destiny! 3
Guru Amar Daas Ji Siree Raag 67

avagath baan shhodd mrith ma(n)ddal tho paashhai pashhuthaanaa 4

You have forsaken the Bani, the Word of the Immortal Lord, in this mortal world; in the end, you shall regret and repent. 4

The Word of His Bani belongs to Him; in Him, it is diffused.
Guru Amar Daas Ji Raag Gauree 160

The blind, self-willed manmukh does not understand the Shabad; he does not know the Word of the Guru's Bani,
Guru Amar Daas Ji Raag Dhanaasree 665

vaahu vaahu poorae gur kee baanee
Waaho! Waaho! Blessed, blessed is the Word of the Perfect Guru's Bani.
Guru Amar Daas Ji Raag Soohee 754

It is the Sikh belief that:

WHO has the power therefore to change Gurbani? To doubt Rag Mala, to doubt Chaupai Sahib, to doubt Dasam Granth, to doubt Bhai Gurdas Vara and Kabitts? If the Guru is perfect, his bani is perfect. Nobody has the power according to Gurbani to modify the words of the Guru. Giani Sobha Singh a paid agent, died with a maggot infestation in his mouth. He begged the Panth for forgiveness. See Raga Mala Gurbani Hai, Dam Dami Taksal.
It is clear that Neo-Sikhs, like Bhasauria, missionaries, and AKJ, view the Adi Guru Granth Sahib Ji as a book, rather than Pargat Guru Ka Deh, and Param Jot Saroop. Which are core Sikh beliefs.
Also see:

Monday, 17 November 2008 and Bhasauria

Could it not be that the people behind are followers of Bhasauria after this post?
Singh Sabha Bhasaur
Wednesday 21st of February 2007
Dr. Harbans Singh
The Singh Sabha crusade for enlightenment reached its culminating point in a huge Sikh convention held on June 14, 1903, at the village of Bakapur, in Jullundur district. The occasion marked the conversion to Sikhism of Karim Bakhsh, born Muslim, and his family of 4 sons and a daughter. Some Hindus of that village as well as Sikhs from among the audience were also initiated on that day. The ceremony was marked by considerable fanfare. The sponsors were the Sri Guru Singh Sabha, Bhasaur, which, under the leadership of Babu Teja Singh (1867-1933), then a sub-overseer in the Irrigation Department of Patiala state, was very active in purifying Sikh ritual and re-establishing its autonomy.
The Bhasaur Singh Sabha, located in a little village, in Patiala state, was among the more energetic of the Singh Sabhas in those days. The dynamite came from the personality of its secretary, Babu Teja Singh. He possessed a fertile mind and was an untiring campaigner. By his stern resoluteness and limitless capacity for innovation, he brought to the Singh Sabha renaissance a new verve and thrust. He was a puritan of the extremist kind, and a fundamentalist in the interpretation of Sikh principles and tradition. He challenged much of the prevalent Sikh usage.
The Singh Sabha in the village of Bhasaur was established in 1893. This was 20 years after the first Singh Sabha came into existence in Amritsar. Bhai Basawa Singh, known as 'virakt' or recluse, was the first president of the Bhasaur Singh Sabha and Babu Teja Singh was its first secretary. The Bhasaur Singh Sabha was, from the very beginning, forthright in the rejection of caste and Brahmanical customs which had infiltrated into Sikhism. It openly advocated the acceptance back into the Sikh fold of those who had been led into forsaking their faith. It went further and willingly converted members of other faiths who volunteered for initiation.
A Shuddi Sabha had been established by Dr Jai Singh in Lahore on April 17, 1893, with the object of "reclaiming those Sikhs and Hindus who had apostatized themselves by contracting alliances with Muslim men or women." The Bhasaur Singh Sabha was critical of the limited objective of the Shuddi Sabha and questioned its very designation which, it said, was only an imitation of Aarya Samaj vocabulary. From its very inception, it had accepted for conversion Muslims and those from lower Hindu castes. As the records say, at the first annual divan of the Bhausaur Singh Sabha held in 1894, 13 'Jats' 6 'Jhivars' (water-carriers), 2 'barbers', 1 'Khatri' and 1 Musalman (Miran Bakhsh, of Tahsil Garshankar, who became Nihal Singh) were initiated into the Sikh faith. Babu Teja Singh himself published in the press a report of a subsequent year saying: "By the power of the word revealed by the ten masters and in accord with Akalpurakh's wish, the Sri Guru Singh Sabha, Bhasaur, has administered the Gurumantra and holy amrit to a Muslim woman and ushered her into Sodhbans (the family of Guru Gobind Singh). Her Sikh name is Krishan Kaur. A Sikh who had fallen by living with a Muslim woman has been baptized and renamed Ude Singh."
Karim Bakhsh was born of Muslim parents, Nathu and Barsi, at Bakapur, in 1860. He was of a religious turn of mind. This disturbed his family, who, to detract him from his lonely ways, married him when he was barely 12. At the age of 15 Karim Bakhsh's quest for spiritual company took him to a Sikh Saint, Bhai Kahla Singh, of Banga at whose feet he spent 2 years. After Bhai Kahla Singh's death, Karim Bakhsh sought solace in the service of his disciple, Bhai Dula Singh of Thakurwal. For 12 years, he presented himself once every week in the holy sangat at Thakurwal, 32 kilometers away from his village.
Karim Bakhsh spent most of his time reciting Gurbani from memory. He used to welcome the Sikhs with the Khalsa greeting and made regular visits to Amritsar to bathe in the sacred pool. He suffered ostracism and insult at the hands of his coreligionists. Gradually, his wife was also converted to his way of life and, as the report says, he established conjugal relations with her only after he was convinced of her faith in Sikhism.
The story of the Bakapur family reached Bhasaur through Bhai Takht Singh of Ferozepore, pioneer of women's education among Sikhs. This was corroborated by some other members of the Singh Sabha who supplied further details of Karim Bakhsh's interest in Sikhism. The Bhasaur Sabha decided to make its own investigations. Kahla Singh, who made a secret visit to Bakapur, confirmed the story. This led the Sabha to offer to convert the Bakapur family at its annual divan of 1901, but it had to give up the plan owing to the outbreak of plague in the country. In 1902, Maulavi Karim Bakhsh attended the large annual divan of the Sikhs at Bhasaur, but returned empty-handed owing to a controversy that had arisen among them.
The Bhasaur Singh Sabha sent its emissaries - Bhai Teja Singh of Maingan, Sardar Bishan Singh and Bhai Takht Singh - to visit Bakapur by turns and assure Karim Bakhsh that his heart's wish must be fulfilled. Finally, Babu Teja Singh went himself. At Bakapur, he learnt that Maulavi Karim Bakhsh's wife had passed away less than a week earlier and that the last rites had been performed strictly in accordance with the Sikh injunctions. There was the Guru Granth Sahib Ji kept with true reverence in a room in the house and the Sikh kirtan was performed daily.
On return, Babu Teja Singh issued a public notice signifying that a big divan of the Khalsa would be convened in the village of Bakapur on June 13-14, 1903. The letter was sent on behalf of the Bhasaur Singh Sabha to all the leading Sikh societies and individuals inviting them to participate in the proceedings. The letter included a note on the Bakapur family and its zeal for the Sikh faith.
The invitation widely circulated evoked a ready response. On the appointed day, batches of Sikhs converged on Bakapur from places such as Lahore, Amritsar, Gujranwala, Gujjarkhan, Katani, Narangwal and Ludhiana. An elderly uncle of Sardar Sundar Singh Majithia, Baba Hira Singh, led a jatha from the Amritsar Khalsa College. The group included Bhai Jodh Singh (distinguished Sikh theologian and educationist of modern times), who was then a student of the final B.A. class, Tara Singh, who had just joined college and who later became famous as a political leader, and Man Singh, who rose to be the president of the Judicial Committee in Faridkot state.
On the morning of the opening day of the proceedings, Maulavi Karim Bakhsh rose at 2 in the morning, performed his ablutions and came to the site of the divan. He sat in a room rapt in meditation. The Asa-ki-Var was sung after which different jathas took turns at kirtan. They included the Singh Sabha of Gujjarwal, Sardar Basant Singh [Bhai Sahib Bhai Randhir Singh] and Munshi Anup Singh of Narangwal and the Youth Leage of Ludhiana. For a while, a group of women also led the kirtan. Chanting of the sacred shabad went on until it was time for Guru-ka-Langar or community meal. The afternoon divan was addressed by Babu Teja Singh, who explained the purpose of the convention and sought from the audience names of those who would wish to be baptized. First to volunteer was Basant Singh, a former Panjab University student, of the village of Narangwal, in Ludhiana district, who, after initiation, was named Randhir Singh and who became known as a revolutionary and, later, as a saintly personage of much sanctity among the Sikhs.
To conduct the initiation ceremonies the following day, the five Piare designated were Bhai Teja Singh of Rawalpindi, Takht Singh, Zinda Shahid (Living Martyr), of Ferozepur, Bhai Basant Singh of Bappiana (Patiala state), Bhai Sohan Singh of Gujjarkhan and Bhai Amar Singh of Raja Ghuman,. Bhai Jodh Singh was named granthi for the ceremonies.
In all, 35 persons received the Sikh baptism the following morning (June 14). Maulavi Karim Bakhsh, 43, was named Lakhbir Singh after initiation. His 4 sons Rukan Din, 15, Fateh Din, 12, Ghulam Muhammed, 6, and Khair Din, 4, became Matab Singh, Kirpal Singh, Harnam Singh and Gurbakhsh Singh, respectively. His daughter Bibi Nuran, 9, was given the Sikh name of Waryam Kaur. Lakhbir Singh won wide esteem in the Sikh community as Sant (saint) Lakhbir Singh. He migrated to Amritsar, where his daily routine began with a visit to the Golden Temple. He would reach there soon after midnight, before the doors of the Harimandir were opened, and recite the Sukhmani while circumambulating the shrine. His holiness was commonly acknowledged and he counted among his admirers men like Bhai Vir Singh and Sundar Singh Majithia (1872-1941). H is son, Matab Singh, founded a society called Khalsa Baradari and played a pioneer role in the campaign for the reformation of the Sikh sacred places. Matab Singh's son, Gurcharan Singh Sakhi, took his Bachelor's degree at the Khalsa College at Amritsar, and edited, among others, a Sikh religious journal until he died suddenly in the Golden Temple ambulatory in 1973.
The Bakapur divan marked a high point in the Singh Sabha resurgence. It was a visible expression of the new urges which moved the Sikh community at that time. A sweeping religious fervour, a new sense of identity and unity and a decisive breach with the recent past dominated by customs and practices which had no sanction in the tradition were the characteristics of contemporary Sikhism. These dramatically highlighted at Bakapur.
Singh Sabhas were now springing up in all parts of the Punjab, those at Amritsar, Lahore, Rawalpindi, Jullundur, Ludhiana, Ferozepur, Patiala, Nabha, Faridkot, Bagrian, Bhasaur, Kapurthala, and Simla being notably active. To coordinate the work of the Amritsar Singh Sabha and the Lahore Singh Sabha, established by Bhai Gurmukh Singh in 1877, a joint board called the General Sabha was formed. The General Sabha was subsequently replaced by the Khalsa Diwan which was set up at Amritsar in 1883. The lieutenant-Governor of the Punjab and Raja Bikram Singh of Faridkot were its Patrons. Baba Khem Singh was made president and Bhai Gurmukh Singh chief secretary. This Khalsa Diwan became the affiliating centre for all the Singh Sabhas. But owing to differences between Amritsar Singh Sabha and Lahore Singh Sabha brought to a head by the style in which the Amritsar leader, Baba Khem Singh, was apotheosized by his followers, a schism occurred. Bhai Gurmukh Singh and his colleagues established a separate Khalsa Diwan at Lahore in 1886.(Extract from 'Heritage of the Sikhs' by Dr Harbans Singh)

Danger of the Bhasauria mindset

From an unknown person on Sikh
Now that i have got your attention, most people when they read bhusaria they automatically assume bhusaria is refferred to teja singh bhusaria who was excommunciated from the panth by attempting to take bhagata di bani out of sri guru granth sahib ji. Sangat would ask why i am mentioning his name, he was excommunciated, he passed away, case closed. But if case was closed that easily, there wouldnt be major internal ideaological differences in the panth to begin with. This post will shed some light how bhausaria mindset is still alive and eating panth from inside even though bhausaria physical body is not alive.

When teja singh bhausaria some close to 100 years ago came in the panth, he bought fwd loads of outrageous claims, bold statements without any proof, far most serious all- he created sense of confusion among sangat, this sense of sansa(doubts) replicated day by day, now after 100 years his claims/statements somehow form into an beleif system itself which many sikhs some openly/some in gupt form adhere to. The sense of confusion of issue he created in the panth still exist to this day.Here are some of claims/statements of teja singh bhausaria, they still exist today in form of beleif system not as statement but subtly residing in beleif system.

This is taken from sant gurbachan singh ji bhindranwale work- Gurmat Rehit Maryada- orginal work look below:

1. There is no such thing as santhood in sikhi, this has became a very very common beleif in sikh mainstream circle, it all started from bhausaria, he started by totally taking out 13th ashtpadi from sukhmani sahib in his soo called reform sri guru granth sahib, new age sikh brothers who adhered to above beleif system do this by making bold statements like sant shabad in sri guru granth sahib ji only refers to guru sahib only and thats it without doing any actual vichar, when they debate how sants are evil and stuff most of them forget about sukhmani sahib. This is very interesting parallelism between bhausaria beleif when he was alive and bhausaria mindset which crept into beleif system which many sikhs adhere to this day.

2. Sri Ram Chandar and Sri Krishan ji Upma/Ustat(glory) had no place in gurbani/sikhi, bhausaria feeling was soo soo insecure that he actually to prove his claim, he started replacing ram with Wah and Har with Gur in Savaie Bhatt gurbani, also he took out ram/krishan and other hindu devi's/devta's in his so called reform version of sri guru granth sahib ji. New Age sikh brothers who adhered to above beleif system also do the same deed via slightly different manner which is by creating an very distrubing hindu paranioa and extreme insecurity. This is also very interesting parellelism between bhausaria beleif and bhausaria mindset which exist today, fine i acknowledge bhasuaria mindset which exist today dont have power or guts even touch sri guru granth sahib to modify what their predeccessors did but imagine in next decade if bhausaria mindset gets in the majority and start controlling panth decisions- what will they do???. Although i think this whole distrubing hindu parniao and exterme insecurity have diseased many sikhs in the panthic circle already.

3. Bhausaria orginally claimed that in ardas instead of pritham bhaguti simarkae, there should be satnam simar kai, this beleif crept again in the bhausaria mindset adapted now, it shows nothing but insecurity that if we start saying pritham bhaguti simar kai which is taken from sri chandi di var, sikhs will start beleiving in sri dasam granth sahib. Therefore lets subtly question each and every slight tradition of khalsa, ardas to naam simran so that sikhs start questioning its own tradition and start having more doubts in sri dasam granth sahib ji. This is exactly what bhausaria mindset ie- new age sikhi groups ie- kala afghana followers, missionary groups does. Sometimes they question ardas indirectly pointing towards authencity of sri dasam granth sahib, sometimes they question concept of reincarnation/heaven/hell concepts just because this universal concepts were shared by hindu dharam, again nothing but extreme insecurity shared by both- bhausaria beleif as an person and bausaria mindset which crept into beleif system which many sikhs adhere to this day.
4. Bhausaria claimed sataie balvandaie vaar is not part of gurbani, this claim crept into sikhi and was later supported by prof sahib singh who many sikhs beleive an one and only authority to translate/interpret sri guru granth sahib ji punjabi.

Wake up people, real enemy of beautiful khalsa panth adorned by sri guru gobind singh ji is not RSS(they are very easy to refute, nirmala samparda have refuted them many many times in the past), real enemy is dangerous Bhausaria mindset exist still today, real enemy is not a human being or set of people or organization but dangerous bhausaria mindset. Human being or set of people or organization cannot be real cause of panth setbacks, classic example- back in the time some people may have thought while teja singh bhausaria time that the real dushman is bhausaria, when he leaves the earth all claims/bold statements/ actions he took will be vanished but look what happened now? All the bhausarias beleif's have subtly crept into beleif system many sikhs adhere to now. So real enemy is that mindset not any personality, group of people. Only way to get rid of it, is by parchar which should politely target this bhasuaria mindset which has deep rooted in many praticing sikhs today.thats all for now.

Taken from

The Living Guru

Das presented a paper on the Guru Granth Sahib at leicester:

New Walk Museum Talk: The Living Guru (part 1)
Tuesday 14th October, 12.30pm – 1.30pm

Introduction to the exhibition, ‘The Living Guru – The Holy Sikh Scripture’, with Kamalroop Singh, specialist on Sikh religion, PhD candidate, University of Birmingham.

Here are some of the slides from the talk:

The above photo is a recension of Adi Guru Granth Sahib given to Pir Buddhu Shah after his five sons, all died for the Panth. The Muslim marytrs of the Panth are known as Mureeds. Guru Ji never asked them to convert. This recension contains raga mala. Circa 1690's.

A beautiful recension of Guru Ji, in the Sikh reference library Sri Darbar Sahib, Amritsar. It also contains the raga mala, and has a colophon of 1777 A.D.

The above photograph is of the beginning of Guru Maharaj, this recension was written in Baba Deep Singhs Taksal, at Dam Dama Sahib and ends with raga mala. Circa 1720 A.D.

Changing Guru Granth Sahib and the Girls school.

Babu Teja Singh (1867-1933) was given a girls school by the authorities, the British, as he was a civil servant and loyalist of the British colonial Raj ( a sub-overseer in the Irrigation Department of Patiala State). Not only did he inspire the girls of this school to wear Keski's, Turbans, he also inspired them to write a new version of Guru Granth Sahib. See Prof. Sahib Singh's authobiography for the original in Gurmukhi.
Sahib Singh Ji once going to meet Ran Singh the son of Babu Teja Singh, found alot of the girls had ink on their hands. He asked them what they had been doing? They answered that they are writing the Hazuri Birh of Guru Granth Sahib. They took him into a room, and there were many papers and ink, and an attempt had been made to make the new writing look old.
On questioning Ran Singh, he replied that they wanted to create a new Guru Granth Sahib and bury it at Hazur Sahib and claim it was original to put the Sikh Panth at rest due to all the controversy at that time about Gurbani.
This involved adding in some writings of Guru Gobind Singh, and taking out Bhagat Bani, Rag Mala, Bhatta Di Svaiye, as well as changing that heading orders in bani. It was shortly after this Teja Singh was excommunicated from the Panth for life, along with his family and wife. This was "Babu Teja Singh's zealous efforts to prune Sikh doctrine and practice of Hindu icons".

See. Sociology of Diaspora: A Reader, by Ajaya Kumar Sahoo, Brij Maharaj, 2007 - p. 666
To make matters worse many girls were sexually abused. For example every summer there would be requests by the Maharah of Patiala to shift the girls near his summer house.
See. Praja Mandal Movement in East Punjab States - p. 21, by Ramesh Walia.
There are also three recorded accounts of the sexual abuse that took place at Panch Khand, by three former students of the Girls school. These will be added to this blog at a later date.
In conclusion Bhai Randhir Singhs association and intiation into the Panth by the heretic, British loyalist, and potential sex abuser Babu Teja Singh, adds little credibility to the authenticity of the neo-maryada of the AKJ.