A discussion of neo-Sikh practices that contradict Sikh history, and traditions

An attempt to take the warrior tradition out of the Sikh Panth

2011-04-20T06:17:00.001-07:00

The modern day Prof Darshan Singh ' Bhasauria' a stooge to the agents of social control, just like Teja Singh 'Bhasauria' was to the British colonialists.

The Panj Baniya read when a Sikh takes amrit to join the Khalsa, and become a Singh and Kaur are: Japji, Jaap, Sudh Svaiye, Chaupai, and Anand Sahib. Then the Ardas from Chandi di var is read. This means that 3 out 5 baniya are from the Dasam Granth plus the Ardas. The Amrit is made with a Khanda and this ritual is a form of Shastar Puja. The Bhagauti or Shakti is an intergral part of Shastarvidya and Kshatri maryada. Teja Singh Bhasauaria (1919), Giani Bhag Singh (1976), Prof Darshan Singh (2009), have all attacked the Sikh Ardas. They have called for Bhagauti to be changed to Satinamu. These are all attempts to removed the Holy Double-Edged Sword out of our Warrior Dharam, and make us into a bunch of impotent mendicants. The Khalsa is a Bhagat but also uses Bhagauti as a Khalsa is a Saint and Soldier. Don't let these Biprans who are followers of Ahinsa spread misinformation. Stand up against them intellectually and tell the Sangat what Sikh history actually records! Khushiya de jaikara gajavey nihal ho javey Sat Sri Akal Gurbar Akal Degh Tegh Fateh Panth ki Jeet har maidan Fateh!

http://www.sikhiwiki.org/index.php/Babu_Teja_Singh

Babu Teja Singh (1867 - 1933), leader of the Bhasaur school of fundamentalism, was born on 20 January 1867, the son of'Subadar Sudh Singh and Jion Kaur of the village of Bhasaur in present day Sangrur district of the Punjab. His original name was Narain Singh.

Having received his preliminary education in Punjabi and the Sikh sacred texts under Baba Fateh Singh Virakt of Bhasaur (d. 1875), he studied in Government Primary School, Lang, near Patiala, and matriculated from City High School, Patiala, in 1882. He joined the Patiala state army as a havildar (sergeant) in 1882, but resigned three years later to undergo overseer's training at Engineering College, Roorkee, and was after completing the course appointed a suboverseer at Sirhind in the irrigation department of Patiala state on 21 November 1887. The term babu, a common mode of address for junior government officials, soon came to be prefixed to his name.

While still in service, he started preaching the tenets of the Sikh faith as interpreted afresh by the Singh Sabha movement. In 1893 he established a Singh Sabha at his native village, Bhasaur, and in the following year he compiled and published Khalsa Rahit Prakash, a Sikh code of conduct. During that year he went on a pilgrimage on foot to Hazur Sahib, Nanded, where lie received pahul or the rites of the Khalsa and was renamed Teja Singh. By his dedicated work in the Singh Sabha, he won wide recognition and, when the Chief Khalsa Diwan was established at Amritsar in 1902, he had the honour of saying the inaugural ardas or prayer.

On 1314 June 1903 he convened a largely attended divan or religious assembly at Bakapur, a small village in Jalandhar district, at which a Muslim family of seven and 28 others were administered pahul. He was nominated a member of the committee set up by the Chief Khalsa Diwan, on 20 October 1910, to draft a Sikh code of conduct, later published under the title, Gurmat Prakash : Bhag Sanskar. But Teja Singh's innate puritanism gradually asserted itself and he started drifting away from the mainstream of Sikh life. In 1907 he set up the Panch Khalsa Diwan or Khalsa Parliament under sanction from a Sikh synod held at Damdama Sahib, Talvandi Sabo, on 13 April 1907. In 1909 he opened a girls school at Bhasaur called Khalsa Bhujangan School where the pupils were required to don turbans like men instead of the traditional women's dupatta or scarf. Babu Teja Singh replaced the Sikh term for God "Vahiguru," by "Vahugur." The word karah prasad, Sikh sacrament, was substituted by mahaprashad. Teja Singh publicly repudiated the Sikh code published by the Chief Khalsa Diwan, Gurmat Prakash :

Bhag Sahkar in the preparation of which he himself had earlier participated, and issued his own code, Khalsa Rahit Prakash. He propagated the use of Sikh calendar beginning from the birth of Guru Nanak in AD 1469, and introduced his own titles and honorifics such as Kirpan Bahadur, Kakar Bahadur and Dahra Bahadur. A motion adopted by the Pahch Khalsa Diwan (Khalsa Parliament) disclaimed the Sahajdhari section of the Sikhs. In his literalist zeal, Teja Singh started garbling the Sikh canon and changed the traditional Sikh ardas or daily prayer of supplication.

He advocated the expunging from the Guru Granth Sahib of Ragmala as well as of compositions of the Bhaktas and Bhatts. He printed courses of reading for his school comprising barn contained in the Guru Granth Sahib, extracting from it the Bhatts' Savaiyye. He also had copies of the Holy Volume printed without the Ragmala. He was first person who rose voice against Dasam Granth. This led to widespread public protest and the Shiromani Gurdwara Parbandhak Committee, at its special meeting held on 31 March 1928, condemned the innovations introduced by the Pahch Khalsa Diwan. At its meeting on 15 July 1928, the Committee appealed to the Sikhs in general to boycott Babu Teja Singh and his colleagues of the Bhasaur Diwan and to the Takhts to excommunicate them.

Accordingly, the Akal Takht at Amritsar issued the excommunication decree on 9 August 1928. Other Takhts followed suit, Takht Sri Hazur Sahib, issuing a hukamnama on 13 January 1929, Takht Sri Patna Sahib on 27 March 1929 and Takht Sri Kesgarh Sahib on 22 August 1929. But Teja Singh was far from repentant. Teja Singh suffered a sunstroke on 17 June 1933 and died on 29 August 1933.

References
1.Lal Singh, Itihas Ranch Khalsa Diwan Sambandhi SuchnaVari. Ludhiana, 1967
2.Vir Sudhar Pattar arthat Sri Guru Singh Sabha Bhasaur de athme te naume salana divan da sitta. Bhasaur, 1903
3.Harbans Singh, "The Bakapur Diwan and Babu Teja Singh of Bhasaur," in The Panjab Past and Present. Patiala, October 1973

The robot has to become a man oneday....

2011-01-08T07:08:00.001-08:00

A man who lives through conscience becomes hard. A man who lives through consciousness remains soft. Why?--because a man who has some ideas about how to live, naturally becomes hard. He has continuously to carry his character around himself. That character is like an armor; his protection, his security; his whole life is invested in that character. And he always reacts to situations through the character, not directly. If you ask him a question, his answer is ready-made. That is the sign of a hard person--he is dull, stupid, mechanical. He may be a good computer, but he is not a man. You do something and he reacts in a well- established way. His reaction is predictable; he is a robot. The real man acts spontaneously. If you ask him a question, your question gets a response, not a reaction. He opens his heart to your question, exposes himself to your question, responds to it....

Guru Gobind Singhs Eagles nearly extinct

2010-12-15T02:12:00.001-08:00

http://www.sikhnet.com/news/baaj-verge-extinction

Confusion reigns over the population of the threatened species of Baaj (Eastern goshawk), which holds significance for its association with the 10th Sikh guru. With no census on the bird available with the Punjab Government, the bird is on the verge of extinction.

Sources in the state Wildlife Department said a notification issued by the state government in 1989 mentioned that the State Bird of Punjab is Baaj. However, this bird seems to be sliding towards extinction and the state government has “failed” to either carry out a census or raise some breeding ground for it.

Talking to TNS, state Chief Wildlife Warden Gurbaj Singh said: “There is no data available on its population with us, as it is now spotted very rarely in the state. Though I cannot say if it was given the status of a State Bird due to its association with the 10th Sikh guru, it is impossible to identify this bird as both male and female goshawks look same and there is no arrangement for its breeding.”

Karamjit Singh Jattana, a former Divisional Forest Officer (Patiala), said the Punjab Government had failed to order any study to associate Baaj with the 10th Sikh guru or initiate steps to protect it from extinction. “Instead, it accepted a Central government grant for the breeding of falcon and ignored Baaj, which is almost extinct,” he added.

State Minister for Wildlife and Forests Tikshan Sud said he was not sure if there was a difference between a falcon and eastern goshawk but officials of the Wildlife Department must clarify it. “However, I will ask officials to conduct a detailed study on this topic and if Baaj is extinct or needs breeding ground, facilities should be made available,” he added.

Misconceptions about Jhatka at Hazur sahib cleared

2010-12-07T02:26:00.000-08:00

http://worldsikhnews.com/21%20January%202009/Goat%20Sacrifice%20at%20Hazur%20Sahib%20%20Myth%20&%20Truth.htm

Questionnaire for Sikh needs in the health service

2010-10-14T03:49:00.000-07:00

Vaheguru ji ka Khalsa Vaheguru ji ki Fateh

I am a Trainee Clinical Psychologist completing the final year of my Doctorate at University College London. As a part of my studies, I am undertaking a thesis which will examine the attitudes of adult Sikhs residing in the UK and really require the support/co-operation of the Sikh community.

The thesis will explore knowledge, attitudes and perceptions of the Sikh community, with regards to difficulties experienced by other people. Research to date on this population is limited. The needs of the Sikh population within the NHS are unknown as a result, and policies and procedures are not tailored to incorporate the requirements of this group in relation to mental health. In order to help make an impact at policy and procedure level within the NHS, a large response rate will be required for this survey. I make a humble request, that you take 10-15 minutes out of your day in order to complete an online questionnaire. Your participation can most definitely pave the way for a greater understanding of Sikh specific needs in the health service.

Just click here and go straight to the Questionnaire

English version: -

Punjabi version: -

We are only interested in real and honest views, not right or wrong answers. It is the understanding of real Sikh attitudes that will enable instrumental steps to be made towards tailoring important public services towards the community.

If you could treat this study as a community project and promote/advertise it within Sikh circles/groups/Gurdwarai in your local area, you will be doing a great service to the Sikh community. Also, kindly forward this e-mail to all the Sikhs (friends/family etc) you know and put the details of this message on any internet Sikh forums you participate in etc.

Many thanks for your help.

Gurpreet Kaur
Trainee Clinical Psychologist

Punjab: The New Food Wars: Globalization GMOs and Biofuels

2010-08-16T04:15:00.000-07:00

Scientist and activist Vandana Shiva explores whether the future will be one of food wars or food peace. She argues that the creation of food peace demands a major shift in the way food is produced and distributed, and the way in which we manage and use the soil, water and biodiversity, which makes food production possible. 17th Annual Margolis lecture at UC Irvine.

Sikh Reference Library to get new lease of life

2010-07-05T04:47:00.000-07:00

Varinder Singh
Tribune News Service

Amritsar, June 30

Irked over the Centre’s dilly-dallying attitude over returning books and other valuable treasures of the Sikh Reference Library to the SGPC for more than 25 years , the apex Sikh body has finally undertaken the onerous task of resurrecting the library on its own.
The Army is yet to return valuable items like manuscripts, paintings, books and other important articles of the library after it had allegedly removed these items from inside the Golden Temple complex in the aftermath of Operation Bluestar in 1984.
The SGPC has been urging the Central Government to facilitate an early return of the Sikh treasures since 1984, but all its pleas have failed to yield any result so far. The assurances extended to the SGPC by the former President of India, Dr Abdul Kalam, and by the Prime Minister, Dr Manmohan Singh, regarding ensuring return of the valuable articles to the SGPC during their visits to the Golden Temple, too, are yet to be honoured.
After waiting for too long, now the SGPC has taken upon itself the task to resurrect the library by installing a couple of computers and constructing a fumigation chamber for the preservation of handwritten manuscripts and other books of historical and religious importance.
“Our efforts have started bearing fruit. Baba Narinder Singh, Chief Manager of Gurdwara Sri Guru Granth Sahib at Chhoti Jawaddi in Ludhiana, has offered 30 handwritten “Saroops” of Guru Granth Sahib and 29 other handwritten books to the SGPC. These have been installed in the library as per Gursikh Maryada,” said the SGPC Secretary, Dalmegh Singh.
The SGPC Publicity In Charge, Bhai Ram Singh, said the SGPC had issued an appeal to the Sikhs to come out with any handwritten or other articles and hand these over to the SGPC on payment or donation basis so that these could be preserved in the library for the benefit of future generations.

http://www.tribuneindia.com/2010/20100701/punjab.htm#4

Barsi of Baba Santa Singh and Baba Chet Singh

2010-04-29T04:15:00.000-07:00

Image via Wikipedia

For the first time there is barsi in the UK for the respected leaders of the Buddha Dal, but can the Dal Panth in the UK get together under the Nishan Sahib of the Guru, or are the Singh's egos to inflated to care? Akali Baba Santa Singh spent his whole life uniting the whole Dal Panth, he was respected by each faction due to his awesome presence, learning and bhagti. Around Baba ji were all types of people, but they remained unified due to common beliefs, practices and enemies.

Today the Nihang Singhs who have barely even taken off in the UK are backstabbing each other, name-calling, gaining and loosing farlas, dissing each others personal lives to Jathedars to whom these matters are trivial. Nihang Singhs, the true Nihang Singhs are great, because they keep their traditions no matter what the whole world thinks. The traditions of Gurbani: Adi Guru, Dasam Guru, Sarbloh Guru Darbar; Gurbana, Nishans, Nagare, Shaheedi Degh and Jhatka. Why are the Nihang Singhs caring about public perception? It is Kalyug, public perception will always move too and fro. One day its one Baba , the next its another Sant, like a never ending fashion, but the Dal Panth has always been there eternally because of Gurbana and Gurbani - Seva and Simran. The Dal Panth has always done its bhakti and seva gupat, or are we heading for the popular vote? Have we become actors - Bazigars?

Brothers there is nothing here to take, the only opinion that matters to a Nihang Singh is what the Guru - Panth Ke Vali - would have said. We know our traditions are recorded in the sacred scriptures of Adi, Dasam, Sarbloh, we don't need anybody to prove this to us. Whoever is meant to be in the Dal Panth, will be in the Dal Panth regardless of the image we try and portray. Don't judge anybodies way of life but your own, that is being a Nihang Singh. Nobody has the right to decide who is a Singh let alone a Nihang Singh, nobody knows what is inside anybodies heart either.

Baba Santa Singh was ego less, as a Jathedar is somebody who looses their ego to keep everyone together, to keep the band together. Not a person who is in it for themselves. A Jathedar is a person who can resolve differences, as he remains impartial. These are the Jathedars I have seen in India. We can waste the next ten year worrying about what people think, or we can spend the next tens years following the hukam of Karma Yog, action - that Guru Kalgidhar gave to us. If we let popularity rule us, then we have no hope for a future, as we will just become a part of Kalyug like everyone else.

The Nihang Singhs need to decide if they are under the Nishan Sahib, or if they are putting on a show. If you are under that blue Nishna Sahib, then let go of all your differences and be One. Let us remember Baba Chet Singh restored the Shastar Puja at Dusshera, even though there was objection from the rest of the Panth.

Ik Oankar Satinam Gurprasadi.

Ham Akali Sabh Ke Vali Hamara Panth Niara hai

Nanak naam chardikalah tere bhane sarbatt da bhalla.

Kamalroop Singh

BBC NEWS | Have Your Say | Should Sikhs wear Kirpan daggers in public?

2010-04-26T08:10:00.000-07:00

BBC NEWS Have Your Say Should Sikhs wear Kirpan daggers in public?

It looks like one day Sikhs will have to battle hard to keep the Sovereign right to wear arms.

Nihang Dharam Singh explains Chandi bani from Sri Dasam Granth

2010-04-11T02:06:00.000-07:00

http://www.sachkhojacademy.org/

http://dasamgranthdasach.blogspot.com

Fools argue about meat. Maskeen ji explains the words of wisdom of Guru Nanak

2010-04-08T01:41:00.000-07:00

Maskeen makes reference to Pracheen Panth Parkash, where Guru Gobind Singh states, to a Yogi that 'he [Guru Gobind Singh] keeps swords to hunt and eat meat.' Maskeen further explains that Sikhism differs from the philosophical beliefs of Hinduism, Snatanism, Buddhism, and Jainism. As Sikh concepts are world-affirming,and a warrior tradition, that was the tradition of the Deities of India, and rejects the idea of Ahinsa(not-killing),today this idea is mistakenly followed by Sikhs.

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.

The Organic Farmer of Anandpur

2010-03-31T07:56:00.000-07:00

The Organic Farmer of Anandpur

by JEEVNJOT KUMEDAN

It might’ve been christened as an Organic Farm but around Nurpur Bedi, a 15-minute drive from Anandpur Sahib, it's better known as "angrez da farm". The angrez in question is Darshan Singh Rudel, a French-born British national who finally decided to make home in India and converted to Sikhism. Then, came the farm.

There's more to the farm than meets the eye. It's a farm, forgive the cliche, with a difference.

Organic. That's the byword for the products grown at this farm.

Darshan Singh, who married Malwinder Kaur aeons ago but settled down in Punjab about a decade years ago, grows wheat, rice, sugarcane, fruits, vegetables, pulses, turmeric and herbs like basil, thyme and oregano. "We grow on a rotational basis so that fertility of the soil is not lost and every season, we reap new crops," he says, explaining the intricacies related to the land.

Darshan Singh totally believes in the idea and spirit of organic food. As does his better half. But when they bought the land in Nurpur Bedi, family and friends actively discouraged them from the 'organic idea'. "Everyone agreed it wouldn't work out," he remembers wryly. But he believed in it. And went ahead. "It's a question of principles," says the farmer, "to produce healthy food. And consumption of organic food leads to a well-ourished body".

The farm, which has undergone a whirlwind change since Darshan took up work, looks transported from another country altogether. "It's the
landscaping effect." beams Darshan Singh. The proactive progressive farmer has not only done the landscaping of the farm all by himself but
has also added gazebos and fish ponds to complete the pretty picture. "I've worked hard on it."

However, his involvement is not just restricted to landscaping. Darshan Singh, who practically lives at the farm, is involved in all aspects, including odd jobs as well. "I like being a part of each and every thing that happens at the Farm - be it sowing, reaping, buying seeds and marketing."

The situation might have settled down by now but Darshan Singh's been through a rough patch. "Though I did have prior farming experience, the farming culture is different here and initially, there were a lot of labour problems," he admits honestly. Add to it, a bad yield and it might have scared away a less determined person. Darshan Singh stuck to his guns. "Now, everything's stabilised - the quality of the soil has improved many times over and the yield is excellent."

But he rues governmental attitude. "The government does nothing for the few of us who are trying to revive the fertility of the soil," he fumes. He believes government help, first in terms of encouragement and later by providing marketing opportunities, can go a long way in promoting organic farming in the state.

"Punjab farmers have to change their farming concept - that is, if we don’t want to end up with barren land. On the other hand, organic farming is a more holistic approach to farming and it is like working with nature - a long-term solution to calculated and controlled soil."

That brings him to the most important factor: marketing of organic products. While the situation definitely improved in the past couple of years, awareness, feels Darshan Singh, is still in the depths.

"We, at our outlet here in town, have a regular clientele and the number is only increasing," declares the rather reticent Malwinder Kaur, who takes care of the marketing aspect of the farm.

[Courtesy: The Hindustan Times]

Dasam Granth Controversy Promoted by Anti Sikh Scholars

2010-02-01T05:38:00.000-08:00

UK: Attempts made by pseudo-scholars of Sikhism to try and create controversies are a part and parcel of Sikhism these days. The in-depth knowledge needed to understand Sri Dasam Granth requires hard work. However, a new breed of pseudo scholars and Internet cut and paste merchants are the standard. Whilst many Panthic scholars who, by nature, are pro-Dasam Granth have had years of training and methodology related to religion, studies of scripture etc, the opposite side is literally naked! In their bandwagon are the ‘YouTube’ Gianis, truck drivers, an excommunicated ex-Jathedar of the Akal Takht and the self-appointed Singh Sabha Canada – what a joke.

Cut and paste scholars

The self-appointed Chief of this ilk of Pseudo-scholars is none other than a doctor from Southern California, USA. Having a delusion that he has a Doctorate in religion he has dreamt up many a claim on the Dasam Granth. His delusions include cut and paste notes on how the scripture of the Sri Dasam Granth is incorrect and has no history. He is infamous for creating the most hilarious theory in pseudo scholarship – namely, the British created the Dasam Granth. This individual is a medical doctor, but he is more concerned with the anatomical references in the Charitropakhyan! He should do what doctors of medicine do – do the job he knows, and treat medical illnesses. What scholarship do we expect from a medical Doctor who has no training in religious studies?

Whilst there are many saroops of the Dasam Granth from the time of the Guru through to the 18th century, only somebody with limited intellectual skills could come up with such a lazy theory. This insane theory centers on one Manuscript of the Dasam Granth based in the British Library which he claims has the same compositions as the standardised Dasam Granth. This manuscript from the late 18th century was bought by a collector of manuscripts named Colebrooke. On one of the pages is the term “Nanak Panthi Kabya” hence as a result this gentleman states that that the Granth is not called the Dasam Granth. He claims that this Dasam Granth from the late 1700’s was used in the standardized Dasam Granth by the Sodhak Committee. However, this is a lie. The Sodhak Committee looked at over 25 different recensions of the Dasam Granth. He also tries to fool the public with the term “Nanak Panthi Kabya”. Little does he know that it also appears in a Janamsakhi in the British Library. The name is a catalogue name for manuscripts. So there dies this ingenious theory of a cut and paste scholar.

Whilst Akali Phula Singh was being attacked by the British he was maintaining the maryada prevalent at the Akal Takht, the same maryada which is maintained by the Nihangs to this very day and two Takhts of the Sikhs, Patna Sahib and Hazur Sahib. If the Akalis were venerating the bani of Guru Gobind Singh why would the British create a Granth and then attack the same people who did prakash of it with the Guru Granth Sahib?

The prakash of the Dasam Granth at the Akal Takht (which the Akalis were in charge of) was removed by the SGPC in the 1940’s. However the other Takhts would not bow down to such a sacrilege and as a result the prakash continues with flourishing colours.

Religion for sale
Some of this doctor’s articles have appeared in the World Sikh News who are peddling the phobia of the Dasam Granth and promoting a Tankhyia ex Jathedar, together with a tabloid website Sikhchic. It is matter of fact that some persons have been going around offering money to the people behind shady websites and individuals to write negative articles regarding the Dasam Granth.

This is not surprising as the anti Dasam Granth lobby do not have a leg to stand on as a result they have turned to writers for sale. It has been known for some time that money is being offered to various scholars at Universities. As a result recently a score of articles have appeared from people including Dr Balwant Singh Dhillon (Guru Nanak Dev University), Dr Kashmir Singh (Guru Nanak Dev University), Dr Balkar Singh (Punjabi University, Patiala), Dr Gurnam Kaur (Punjabi University, Patiala).

Whilst these individuals who have not undertaken the work of the Dasam Granth in their PHD’s they are now been brought into the limelight. Even more surprising is that the phony calendar maker Pal Singh Purewal has been brought into prove that the dates within the Dasam Granth are incorrect. These people have no bounds. All 18th century texts accept the dates of compilation within the Dasam Granth but now a failed calendar salesman is now an expert on the Dasam Granth. What next a genealogist to prove that compositions were not written at Paonta or Anandpur? Or astronomers to prove that the Sun rises from the West and not East. The pseudo clans of Scholars these proagandists are breeding are bound to call day, a night and vice-versa

Anybody with a little bit of sense knows it takes years to build up a theory, and to undertake real research many manuscripts, books have to be studied. That is why there are experts on the Dasam Granth who have their degrees in Universities. To understand the Dasam Granth you need linguistic Skills, historical knowledge of Braj literature, the poets of the Guru, study of manuscripts and many other methodologies.

In one writing, they also tried to belittle the contributions of the members of the Sodhak Committee by highlighting their occupation, but omitting their Gurmat and literary expertise. That exposed their nefarious anti Sikh designs and real modus operandi big time.

It is earnestly hoped such people shed their hatred for scripture of tenth master. Money can buy you a new car or house but cannot buy real research.

Written by Jangbeer Singh, UK

Changes to Holla Mohalla stadium angers the Nihangs.

2010-02-01T05:37:00.000-08:00

Work in progress at Charan Ganga stadium in Anandpur Sahib

The drainage department today started work of widening Charan Ganga stadium that was left ‘squeezed’ during channelisation of Charan Ganga rivulet, much to the chagrin of Nihang organisations.

Last year in July, the drainage department had undertaken the work of widening the rivulet, which apparently reduced the area of Charan Ganga stadium that is frequented by the Nihang organisations, especially on the occasion of Hola Mohalla. The stadium is also of historical importance as Guru Gobind Singh had walked over the place.

The move drew flak from Nihang organisations that protested the move pressurising government to stop the work. Nihangs had observed that the stadium’s area was lessened to accommodate widening and channelisation of the rivulet. Instead of mooting a project for augmentation of existing infrastructure at the stadium, it was destroyed.

Intervening in the matter, advisor to the Chief Minister Dr Daljeet Singh Cheema asserted to Nihang organisations that the stadium would be restored to its original plan. The Nihang bodies then gave an ultimatum till January 5 expiring which they decided to pick up the spade and mend the stadium themselves.

The deadline was extended to February 10 on assertion from Takht Sri Kesgarh Jathedar Giani Tarlochan Singh. The present work is being executed from the Rs 105-crore funds earmarked to Anandpur Sahib from the Centre government.

Anandpur Sahib, January 31, Tribune India.

http://www.sikhnugget.com/2010/02/changes-to-holla-mohlla-stadium-angers.html

Why we should read the full Chaupai Sahib

2009-12-24T09:10:00.000-08:00

The modern Gutka has an edited version of Gurbani, where the bani is cut down.
Many people have asked me, why the Chaupai Sahib is various lengths. I try my best to explain it here.

Protestors killed by Punjab Police.

2009-12-06T15:37:00.001-08:00

The BJP-Akali Dal Punjab goverments police force, has attacked protestors and killed them by the look of the shocking scenes in this video. It looks like the Government is sowing the seeds for another mass genocide of Sikh, like in 1984. When will the GOI learn that the Panth, is here forever?

Jathedar Akali Swarnjit Singh Khalsa Nihang

2009-12-04T12:08:00.001-08:00

Sikh Farmer suicides

2009-12-01T16:46:00.000-08:00

Many thousands of Sikh farmers have committed suicide in the last few years, Sheera Jasvir sums it up:

Anti Dasam Granth Propaganda.

2009-11-29T13:30:00.000-08:00

http://www.youtube.com/watch?v=o0HnjAacr_M
'According to Sikh Rehat Maryada, kirtan may only be done of bani of Guru Granth Sahib, writings of Bhai Gurdas & Bhai Nand Lal and Nitnem banis. Bhai Manpreet Singh Kanpuri recited kachi bani in violation of Rehat Maryada instructions and then sought to justify it. '

This is a complete lie, the Rahit Maryada actually states:

http://sgpc.net/rehat_maryada/section_three_chap_five.html

c) In the congragation, Kirtan only of Gurbani (Guru Granth's or Guru Gobind Singh's hymns) and, for its elaboration, of the compositions of Bhai Gurdas and Bhai Nand Lal, may be performed.

Dasam Granth Lecture at Sri Guru Singh Sabha, Carteret, NJ

2009-11-13T01:55:00.000-08:00

Sri Guru Singh Sabha, Carteret, NJ, invited Gurcharanjit Singh Lamba, editor of Sant Sipahi, to apprise the sangat of the controversy surrounding ragi Darshan Singh. He was also asked by the Gurdwara committee to inform the sangat about the other anti-Sikh remarks that the ragi had made in the recent past.Recently controversial ragi Darshan Singh's remarks on the life of Guru Gobind Singh Sahib has created ripples in the Panthic circles, espcially in the east coast of US. Many Gurdwaras have already passed resolutions to boycott the controversial ragi. There is a lot of information floating in the media about his remarks and the Sangat needs to know the truth behind the unnecessary controversy the ragi created by concocting a fake story and relating it with the life of Guru Gobind Singh Sahib. Recently the ragi had also proposed to set up a panel to discuss the validity of Nitnem and Amrit Banees. He had also personally congratulated the Gurdwara in Finland who changed the first pauree of Ardas.S. Lamba had hosted a series of TV programmes, where the ragi's blasphemous comments were revealed and also where the ragi was invited to clarify his contentions.

http://patshahi10.org/index.php?option=com_content&view=article&id=312:lecture-at-sri-guru-singh-sabha-carteret-nj&catid=64:lectures&Itemid=108

Sant Seechawal, saving the environment

2009-11-13T01:35:00.000-08:00

Sant Seechawal, instrumental in reviving the Kali Bein river in Punjab, speaks at the Voices from the Waters Film Festival 2008 in Bangalore. Sant Seechawal was nominated as one of 30 Heroes of the Environment by Time magazien.More about Voices from the Waters at http://www.voicesfromthewaters.com

Gurdwara 4 Sale

2009-11-07T17:43:00.000-08:00

A man calls up asking how Harjap and his Dad is. He says you know how illness is these days. He says a guy came on earlier saying a man was causing problems. He thinks that the guy was probably doing it himself aswell. Harjap says he probably was, who knows. The man continues saying he kept people on aswell and they caused problems also. Nowadays with these laws, you tell them to stop doing it and go back home. Harjap says you have to face these problems. The caller agrees saying alot happens and Harjap says there are alot of people that 'drink peoples blood' and take coke, drugs. The man says I know the history about Southall and the problems of people being caught. Harjap says people keep causing problems with their own people. The workplaces are having problems, even Gurdwaras. We call it Gods house, they say we are doing work, helping the Gurdwaras but they are helping bring people over to this country, 30 people at a time, putting £8,0000 in their own pockets. He continues his lecture saying there should be a Immigration secretary for each commitee like a sports secretary/assisant general. There should be one for people traffic to see how much money is made and who is doing what. He says they continue to appeal despite getting all the money incoming. Gurdwaras are already blacklisted by calling people over. Giani's are called over covered with cement, now tell me where the cement comes from, there is no cement in the Gurdwara. If you do this, what will you show your children. No wonder they don't go to Gurdwaras if you do this. Guru is for sale, you have put it on sale, sponsorships are on the Gurdwara letterhead, it is a selling point, everyone knows it, even the ones selling it and buying it. The Gurdwara adress it written so why do you want to do this. What moral and ethics are you setting. There should be a rough stance to stop this happening. He says he went to the embassy and met a high comissioner who showed him a file with Blacklisted Gurdwaras with Giani's and how many in each and records with who was caught hiding. He says his eyes watered and he never went back. He felt ashamed as they were saying your religion, community is doing this and then you say back to us that your want help. He says this is a money making scheme, nothing else. Spend it on buildings, repairs of the Gurdwara instead of doing this. Harjap ends by saying that is enough of my lectures. lets continue with the calls.

Babbu Mann says it all.........

2009-11-04T17:26:00.001-08:00

Gurdwara Sahib Leamington & Warwick, UK

2009-10-30T07:04:00.000-07:00

Investing money in Bricks.

http://www.sikhnet.com/news/gurdwara-sahib-leamington-warwick-uk

Vahiguroo Ji Ka Khalsa Vahiguroo Ji Ki Fateh! It seems that our community has lost its senses. We are investing Sangats hard earned money into buildings but not into Sikhi. In the Punjab there are massive Gurudwaras that are empty every evening, and morning in many villages. In the UK we have the same disease spreading. Is making a massive building really a success? Is it really such a big deal? Or is it a big deal that one child learns Japji Sahib by heart, or the Sikhs aid the local community, provide shelter, or provide other facilities. In the U.K, Sangats have spents hundreds of millions of pounds, in making large buildings, which will burden the future generations with cost of repair. Southall has a huge heroin problem, but over 20 million was spent on bricks. Now we have another example of gross mismangement of Sangats funds. Why not buy an estate with 5000 acres with that amount of money. Small minds do small things. We have a made Sikhi a form of materialism, that a huge building reflects our faith. Our dedication to Gurbani and form is what the Guru asked for, but to deflect from this, we build large idols. What could we have spent 11 million on: 1. Sikh research. We have no permanant Sikh Chair in the UK. Therefore we have no academic represention by Sikhs at that level. 2. Invest in the youth, pay for peoples education. Invest in people not cement. 3. Provide care for our elderly citizens. 4. Tackle alcoholism and drug abuse amongst Sikhs 5. Domestic violence 6. Campaign against female infanticide. Real issues for real people. Buildings are fake issues for the fake Khalsa. Every week a Sikh in the UK converts to Islam. Why havent we funded youth Parchar? Why isnt Katha done in English to an English speaking youth? The reason people convert is that our Muslim brothers fund their youth, and spend money educating their youth in Islam. We only educate our kids to make money....to have bigger cars, and bigger houses. The reality is we are empty inside, like this Gurughar will be most hours of the day. How many Muslims kids know the Qu'ran and how many of our kids know Guru Granth Sahib? Our kids dont even know why they have Kesh, or Mathha tekh. They dont even know why they wear a Kara! Do we make bigger Gurdwaras because we have bigger and bigger weddings, for marriages that sometimes last less than 6 weeks? Thats probably one of the reasons. Sri Darbar Sahib is modest in size compared to these modern American size Gurdwaras yet because of the devotion, it is the heart of Sikhi. In the past we had visable enemies, the Moghuls, the turaks etc.....now our biggest enemy is the materialism, and cozy comforts that are eating our community up. But I spose we are all going to say 'its not my problem', the Gianis is like this like that.... If your sending your son or daughter to university this year, just remember our Muslim brothers have over 5 millions pounds to fund conversion each year. Kamalroop Singh Nihang

Are commitees a part of Sikhi?

2009-10-13T17:27:00.000-07:00

The words in Shironmani Gurdwara Parbandak Commitee are peculiar. Three words are from Gurmat, Gurbani, another from English. This clearly reflects the effect of the British administration on Sikhs.

Gurmatta is Khalsa maryada, where the whole Panth gathers to make a decision. Votes have never been a part of our way of life, until the inception of the SGPC. Now we find this model all over the world, and Gurdwaras have commitees and votes cause politics, divides and eventually violence.

Which Guru made a commitee? The Panth has been run by the Panj, and the Jathedar of the Panj. Not secret whispers and parcels of money delievered to get votes! Even the Akal Takht Jathedar today has to answer to the commitee! This never ever took place in history.

Gandhi wrote to the SGPC founders and said as long as you are a religious body and do not deal with secular matters, or ask for Khalsa Raj, then I can support you. SGPC made Sikhi into a religion, when before this time Sikhi was a Dharma of Miri/Piri!

It is about time the Panth called for the dissolution of the SGPC, the original declaration of the SGPC was until the institutions in the Panth come into balance, the SGPC will exist:
ਸ਼ਿਰੋਮਣੀ ਗੁਰਦੁਆਰਾ ਪ੍ਰਬੰਧਕ ਕਮੇਟੀ, ਪੰਥ ਦੇ ਵਿਚਾਰਵਾਨ ਸਾਰੇ ਜਥੇ ਅਤੇ ਸਮਾਜ, ਦਿਲੋਂ ਚਾਹੁੰਦੇ ਹਨ ਕਿ ਗੁਰਦੁਵਾਰਿਆਂ ਦਾ ਪ੍ਰਬੰਧ ਹੋਰਨਾਂ ਲਈ ਉਦਾਹਰਣ ਰੂਪ ਹੋਵੇ, ਪਰ ਜਦ ਤੀਕ-
ਗੁਰਦੁਆਰਾ
(ੳ) ਗੁਰਦੁਆਰਿਆਂ ਦੇ ਸੇਵਕ ਗੁਰਮਤ ਦੇ ਪੂਰੇ ਗਾਤਾ, ਵਿਦਾਨ ਅਤੇ ਸਦਾਚਾਰੀ ਨਹੀਂ ਹੁੰਦੇ,
ਗੁਰਦੁਆਰਾ
(ਅ) ਜਦ ਤੀਕ ਉਦਾਸੀ, ਨਿਹੰਗ, ਨਿਰਮਲੇ, ਨਾਮਧਾਰੀ ਆਦਿਕ ਫਿਰਕੇ ਤਅੱਸੁਬ ਛੱਡਕੇ ਆਪਣੇ ਤਾਂਈ ਇੱਕ ਪਿਤਾ ਦੇ ਪੁਤ੍ਰ ਜਾਣਕੇ ਭ੍ਰਾਤ੍ਰਿਭਾਵ ਦਾ ਵਰਤਾਉ ਨਹੀਂ ਕਰਦੇ,
When all the samprada are organised it would dissolve. Well the time has come. All the Gurdwara commitees world-wide should be dissolved as they have no basis in Sikh maryada.

The qualifications of elected members in the THE SIKH GURDWARAS ACT, 1925 is as follows:

Qualifications of elected members.— (1) A person shall not be eligible for election as a member of the Board if such person—
(i) is of unsound mind;
(ii) is an undischarged insolvent,
(iii) is a patit;
(iv) is a minister of a Notified Sikh Gurdwara, other than the head minister of the Darbar Sahib, Amritsar, or of one of the four Sikh Takhts specified in clause (ii) of sub-section (1) of section 43.
(v) is a paid servant of any Notified Sikh Gurdwara, or of the Board other than a member of the executive committee of the Board.

(vi) being a keshadhari Sikh is not a amritdhari;
(vii) takes alcoholic drinks;
(viii) cannot read and write Gurmukhi.]
(2) No person shall be eligible for election as a member of the Board if he is not registered on the electoral roll of any constituency specified in Schedule IV.
(3) Notwithstanding anything contained in sub-section (1) no person shall be prevented from standing as a candidate for election as a member of the Board on the ground that he is a patit, but if a person elected is thereafter found under the provisions of section 84 to be a patit his election shall be void.

How about knowing Gurbani? Having served the Sikh Panth? Knowing Kirtan?

It is under this commitee Sikhi has been distorted, banis cut down, liturgies rearranged, controversies started.............the list is endless...........votes do not lead to truth, the person with the most money and influence win. Sikhi was inherited by the meek and humble, not politicians.

In the past, the Jathedari was given due to day and night seva, now a new Jathedar is voted in by those in charge. How can we take such a commitee and Jathedar seriously?

Look at how Jathedar Vedanti who should have served us for life was unceremoniously removed!

How can a Jathedar be voted in without the blessing of the whole Panth? HOW WILL THIS BE WRITTEN IN OUR HISTORY?

Conclusion:

Based upon maryada, Gurbani and history; the SGPC and its appointments of 'Jathedars' have no validity or meaning, it is nothing more than a facade. The true guards of the Akal Takht were Saint Soldiers, now they are not even Saints but 'priests'. Who ritually conduct what their ruling masters tell them. This shows that even our 'leaders' are selected by the political masters and are just puppets for those who control them.

Well all know what happended to the Masands...............

At Anandpur Sahib is the well to this day where they were punished by the Guru. The same fate awaits the Masands of today. They can hide, but one day there will be nowhere to run.

Lottery funding - Using money from gambling for 'Seva'

2009-10-13T11:48:00.001-07:00

Should Sikhs be using money from gambling, e.g the various Lottery Funds to do Seva? Would Guru Arjan Dev Ji have taken this type of money, that is not from honest labour, to complete the Darbar Sahib, Sri Harimandir Sahib (The Universal Temple of God)?

If we think this money is o.k to take, then could we use the money from brothels, and drug dealing to further our projects?

I think Sikhs that use this money have become beggars, and have lost all sense of integrity! The Sikh rahit is clear about this, gambling is not allowed and is considered a major tankha. Then, as Sikhs how can we feel justified to use this black money?

Here is a list of Sikh organisations that have applied for handouts:

Guru Teg Bahadur Sikh Gurdwara in Nottingham - £171,000
Network of Sikh Organisations (NSO)
Sikh Cyber Museum
Guru Nanak Sikh Museum in Leicester
Khalsa woods: Heritage Lottery Fund: £17,599
Sikh Society Milton Keynes
Sikh Community Care Project (SCCP) East London
Karamsar Gurdwara, Ilford
Guru Nanak Community Centre Bedford £934,122
GRDP
Project: ASHT Development Project Amount awarded: £660,000
Project: 'Pahelwani' Punjabi Wrestling History & Health Heritage
Applicant: Asian Health Heritage Amount awarded: £49,900
Applicant: Eastern Arts Partnership Amount awarded: £59, 000
Applicant: Sikh Sanjog Grant awarded: £20,800

This problem happens outside of the UK as well:

http://www2.news.gov.bc.ca/news_releases_2005-2009/2007OTP0032-000365.htm

If you visit the charities commision website you can see the finances of each Gurughar :

http://www.charity-commission.gov.uk/ShowCharity/RegisterOfCharities/CharityWithPartB.aspx?RegisteredCharityNumber=258487&SubsidiaryNumber=0

http://www.charity-commission.gov.uk/ShowCharity/RegisterOfCharities/CharityWithPartB.aspx?RegisteredCharityNumber=508470&SubsidiaryNumber=0

http://www.charity-commission.gov.uk/ShowCharity/RegisterOfCharities/CharityWithPartB.aspx?RegisteredCharityNumber=280707&SubsidiaryNumber=0

£5, 222, 000! A year! With 1, 000, 000 costs!

With so much money coming into these Gurughars that are just a couple of examples, why are people still getting lottery funding?

Probably because the Gurghars and commitees do not want the youth to do anything worthwhile.

It seems to me that people see a good Gurughar as one that gets bigger in size!

We need commitees to invest the money to make money for community projects like heritage, education and so on.

What Sikhs should be doing..........

2009-10-13T02:07:00.001-07:00

Rag Mala is Gurbani

2009-08-07T04:56:00.000-07:00

An sarup of Adi Guru Granth Sahib Ji that was commenced in 1661 AD showing Mundavani Mahalla 5, and Sri Rag Mala. It was written in Keeratpur Sahib.

http://www.ragmalagurbanihai.info/
A new web site, providing information about how Ragmala with photographic evidence, proving that Mundavani by Giani Gurditt Singh is simply misinformation.

Bhai Avatar Singh and Gurmat Sangeet

2009-08-04T10:43:00.001-07:00

Dharam or mindless violence - righteous or self righteous?

2009-07-13T07:58:00.000-07:00

What is Dharam Yudh?

1. To battle against those people or ideologies that are destructive, that hurt, divide, enforce, manipulate, coerce, bully, intimidate, slander, brainwash, murder, rape, the innocent people.

How? With dialogue or the pen first; then if all other means fail the sword. (as said Guru Gobind Singh Ji)

What is mindless violence?

1. To hurt the innocent, slander, divide community, enforce will on another, rape women or men, intimidate people, manipulate the weak to do something, bully people into submission.

It is with sad regret that we have arrived at a vulgar level as a community. Any incident that occurs happens our first solution to resolve it is with violence. People aim to hurt the person mentally and physically, rather than punish them.

Recently a young man had his jaw broken in two places by a so-called preacher by his five henchmen. Did they want to punish him for talking to a girl on face book, or humiliate him, or did they wish to hurt his very being; for life? It looks like the second .....so are you in Dharam or are you one of those people the Guru called dusht, or dokhi, are you a giver of pain or of peace to other beings that have the right to live like yourself?

Setting peoples cars on fire, slandering them on the internet, giving them threatening phone calls, creating malicious gossip, boycotting them, beating or stabbing them with weapons from behind are not Sikh actions.

It is the action of BEMUKHS, those who have turned their face away from Dharam. It is the action of criminals in the guise of being Sikh.

Be Sanmukh and fight the person with dialogue, then a punishment given by some Panj Singh with authority, not your local ghetto of mates.

Is this the language we use for Sikh Heroes?

2009-05-12T00:25:00.000-07:00

How can a Sikh use this kind of language while describing the holy Shahids? Is this neo-Gangstar Sikhism what we wish to portray to the world, and the youth? If a non-Sikh had written this, what would be the response?

http://www.shindasingh.com/blog/2009/05/11/another-badass/

I’ve already shared one Badass with everyone, now it’s time to drop another.

I’m going to go out on a limb here and assume that the majority of my readers aren’t exactly experts on Indian history, so it’s probably a safe assumption that you’re not familiar with the story of the Sikh martyr Baba Deep Singh. Well, it’s time to get educated — because this dude is one of the most hardcore freedom fighters to ever live, and a guy so extreme balls-out in his insatiable quest for vengeance that something as inconsequentially-trivial as being fucking decapitated couldn’t stop him from crushing his enemies to death with his nutsack.

Nidar Singh and Buddha Dal

2009-04-14T15:27:00.000-07:00

After a recent trip to India and spending time with various Jathedars, a number of conversations took place, that I would like to add were intiated by those in-charge. The outcome of which were:

1. Nidar Singh is not Jathedar of Buddha Dal UK and no Singh has the permission at this time to take the role.
2. The Jathedars in India: acting Jathedar of Akal Takht, Baba Gurbachan Singh, Akali Baba Joginder Singh Ji Buddha Dal, Akali Baba Makhan Singh Ji Tarana Dal Shahidi Misal, Baba Daya Singh Biddhi Chand, Akali Baba Nihal Singh, do not agree with the views of Nidar Singh.
3. They have clearly stated that Sikhs are not Hindu
4. That Sikhi is not Snatan

Mcleod talking about Jap Sahib

2008-12-21T16:52:00.000-08:00

Mcleod has written a number of books on Sikhism, he completed his doctorate many years ago, and has published a number of books since. In one of his recent publications he writes:

"The style of Jap is simple in the extreme, consisting solely of words testifying to the awesome greatness of Akal Purukh without any pretence of sentence construction. We can accept it as probably the work of Guru Gobind Singh." Mcleod 2007. Oxford University Press. YMCA Library Building, Jai Singh Road, New Delhi

"Most of the poem does not have even a rudimentry sentence construction" .p.61. Ibid.

I would argue that:

Jap Sahib is a poetical compostion, most poetry does not involve itself in sentence contruction. The Jap Sahib is written to give qualitative feelings (warrior spirit), over grammatical and other minute details. Jap means contemplation, repetition, meditation, therefore it is to be repeated, and memorised. Therefore to compare the Jap Sahib to prose, is unfair, uneducated, and is an attempt to find criticism by evaluating Jap Sahib unnecessarily outside of the framework of its style. This is methodologically flawed, and the condescending tone of Mcleod is poor. It would be interesting to find out what he actually means by pretense in the sentence.

Another one of Mcleods well calculated methods, is his belief of authenticity being credited via proof. He employed this method in his analysis of the Janam-Sakhis. (The life stories of the Gurus, mainly Guru Nanak.) Talking about this endevour he argues that little of the Janam Sakhi can be seen as historical truth.

" Concerned Sikhs were, however, uneasy with it as it specialized in miracles and wonder stories that educated Sikhs could accept only with difficulty"

" The Puratan version offered plenty of miracle stories, but these lacked the grotesque nature of the Bala version."

To look at a hagiographic scripture as historical literature seem quite fruitless in the first place. To evaluate fables, allegorical tales, in the light of history seems to be quite absurd in my opinion. This is like viewing many of the tales of miracles in most world religious scriptures as historical events. Whether they are from Hinduism, the bible, the Qur'an, all of them would fail under objective examination. When most religious literature is subjective, allegorical, didactic, instructive, religious, surely they should naturally be examined in that way?

In conclusion Mcleod is not a theologian, a linguist, or a philosopher. He is a historian with peculiar methods for dissecting the Sikh tradition with his scalpel. He endevours to perform his operations on areas of the Sikh canon that have no real need to be operated on, with procedures that are utterly useless for the operation. It is of no suprise that his conclusions are a Frankenstein mismatch due to his methods, that seldom have any conclusive outcome. In general his work leaves the reader with no new research, or understanding, than they began with. Unless the reader was completely devoid of any knowledge of the Sikh Dharma in the first place. The later would be impressed by his work, while the learned in Gurmukhi watch with great amusement.

The effectiveness of India combat arts, Shiva Akhara, and Hindu-Sikh Shastarvidiya.

2008-12-19T15:39:00.000-08:00

The Shastarvidiya websites claim that the fighting art that they teach is Hindu-Sikh. That it is ancient and has come from the Shiva Akhara. That it is original, and pure. Please visit the website for confirmation.

There are a number of questions that arise:

1. If the combat arts of the Sadhus was so good, why was India invaded, and plundered for over 800 years?

2. Why was it that until the Guru sent Banda Singh Bahadur there never had been conclusive victories against the Moghuls?

Answer:

The Indian fighting art was out of date, the weapons were poor, and the Moghul tactics and technology was superior. The Guru therefore revealed new innovations like Mool Pentra, weapon construction, formations, tactics and strategies that had not be seen before. This was original and unique to the Sikh Panth. This is what real Shastarvidiya, or Jhatka Gatka is.

Therefore it seems that the use of the terms on the shastarvidiya.org website has other motivations.

The ethical codes written in Sankrit texts related to warfare, also do not correlate with the practices of the Khalsa Panth.

Cunningham writes in 1849:

"the Sikh owes his excellence as a soldier, to his own hardihood of character, to that spirit of adaptation which distinguishes every new people, and to that soldiers. feeling of a common interest and destiny implanted in him by his great teachers. The Rajpoots and Puthans are valiant and high-minded warriors : but their pride and their courage are personal only, and concern them and Pu- as men of ancient family and noble lineage ; they will than8, do nothing unworthy of their birth, but they are indifferent to the political advancement of their race. The efforts of the Mahrattas in emancipating themselves ofMah- from a foreign yoke, were neither guided nor strengthened by any distinct hope or desire. They became free, but knew not how to remain independent, and they allowed a crafty Brahmin to turn their aimless aspirations to his own profit, and to found a dynasty of " Peshwahs" on the achievements of unlettered Soodras. Ambitious soldiers took a further advantage of the spirit called up by Sevajee, but as it was not sustained by any pervading religious principle of action, a few generations saw the race yield to the expiring efforts of Mahometanism, and the Mahrattas owe their present position, as rulers, to the intervention of European strangers. The genuine Mahratta can scarcely be said to exist, and the two hundred thousand spearmen of the last century are once more shepherds and tillers of the ground. Similar remarks apply to the Goorkhas" p. 173.

Respecting tradition can keep you mentally safe............

2008-12-11T17:00:00.000-08:00

The excessive use of cannabis is forbidden in the Nihang Maryada, where only a pinch was used, to aid digestion. However some people, become Bhangars, take it on another level. They scar themselves mentally for life, and encourage other people to take ever increasing amounts of Bhang. Most people who have a high tolerance to Cannabis Sattiva use opium regularly.

Those people who take too much cannabis get erectile dysfunction, mood swings, paranoia, narcissistic symptoms, under achieve, drop out from education, lie, cheat, decieve, look for free roti, steal from the sangat, manipulate people, free loaf, and become self obssessed.......

Some of them suddenly become reformed and turn into "Gurmukhs". Where they continue to get free roti, beds, money, attention, ............

Nihangs also do Jhakta, but they do not get sick gratification from killing animals. A person who treats jhatka and degh as a game, is already dead. It is better for a person with this type of mindset to leave the Panth and detoxify their minds and bodies, or better still not enlist in the first place.

Narcissistic personality disorder is a condition characterized by an inflated sense of self-importance, need for admiration, extreme self-involvement, and lack of empathy for others. Individuals with this disorder are usually arrogantly self-assured and confident. They expect to be noticed as superior.

http://www.winning-teams.com/recognizenarcissist.html

It is difficult to recognize a narcissist because he (or she) spends all of his time acting, protecting his ego by presenting to the world a false image of himself. Consequently he becomes a master of deceit. But it is extremely important to be able to recognize people whose behavior is detrimental to their organization's performance.
A narcissist is not capable of putting the organization's needs before his or her own needs.Ref
Researchers have found that a narcissist reacts much more emotionally than a non-narcissist, sometimes with "narcissistic rage" when his (or her) ego is threatened.

Because of a propensity to internalize failure, the narcissist's emotional response to failure is to feel shame, as opposed to guilt felt by people without the disorder. So in order to avoid shame, which the narcissist feels must be avoided at all costs, he externalizes blame for negative events. Ref As he feels someone must be guilty, he almost always attributes blame to others. Only when his self-esteem is particularly high, perhaps through some positive feedback he has engineered, does he accept blame, and only then if it can be seen as a magnanimous gesture.
A narcissist is someone who is overtly or subtly arrogant, exhibitionistic, vain, manipulative, and greedy for admiration. Narcissistic rage, character assassination and projection are some of the overt ways in which the narcissist expresses himself.

The denial of remorse and gratitude by the narcissist are two of the more subtle ways used to protect an internal sense of grandiosity. An example of a narcissist's ability to be subtle might be when he arrives late for a meeting. Rather than offer a sincere apology, he may blame someone else for keeping him talking, thus externalizing the fault ("It's not my fault") and maintaining his sense of grandiosity.
Despite tending to be exhibitionistic, it is very rare to hear a narcissist brag or boast. Instead, he tends to 'drop' information in the form of an ostensibly ordinary matter-of-fact report, which appears to be intended to elicit admiration without asking for it. For example, rather than say, "I was so please to meet our CEO, Peter Smith", he will casually allude to "...lunch with Peter", in a way that induces a sense of distance and inferiority in the recipient of the information; again maintaining his sense of grandiosity.

Here are a few pointers that may help you identify one:

Their lack of empathy colours everything they do. They may say, "How are you?" when you meet, but they are working from memory. They are not interested in how you are.
Virtually all of their ideas or ways of behaving in a given situation are taken from others, people they know and perhaps think of as an authority (mirroring).
Their sense of self-importance and lack of empathy means that they will often interrupt the conversations of others.
They expect others to do the day-to-day chores as they feel too important to waste their time on common things.
Listen for the constant use of "I", "me" and "my" when they talk.
They very rarely talk about their inner life, for example their memories and dreams.
They feel that the rules at work don't apply to them.
They will always cheat whenever they think they can get away with it.
If you share workload with them expect to do the lion's share yourself.
They love to delegate work or projects, then interfere by micro-managing it. If it goes well, they take the credit, if it goes badly they blame the person they delegated it to.
There tends to be higher levels of stress with people who work with or interact with a narcissist, which in turn increases absenteeism and staff turnover.
They get impatient and restless when the topic of discussion is about someone else, and not about them.

Real versus fake Sadhus.

2008-12-10T03:50:00.000-08:00

Real Sadhu - Fake Sadhu

1. Not married, no female disciples - Most disciples are female or likes to hug up next to Singhs out of "pyar". Clearly homosexual.
2. Separate from maya - Regularly takes Sangats money
3. Does not touch money - Regularly checks the accounts
4. Not after a following - Into self promotion and making a following, gaining stages
5. Does not talk much - Can never keep quiet, and talks about their own life, with parrot like memorised Gurbani inbetween to keep the act up. Then does not talk for a week.
6. Does not eat much - obsessed by food after periods of not eating.
7. Does not sleep much - Regular naps
8. Vegetarian - Vegetarianism is the main philosophy of the cult.

9. Engrossed in Seva and Simran - Tells everyone else to do it, but sits on a Manja. Tries to use Gurbani to obtain occult powers, to trap people.

10. Loves existence - is cynical of all existence, has no trust, and looks suicidal, with manic episodes. Which he labells as Bairag and Chardikalah respectively.

Sukhamani Sahib talks about a true Sadhu, a Sadhu is one who is separate from materialism.

Sadh Ki Mehima Bedh Na Janai.

so saadhhoo bairaagee soee hiradhai naam vasaaeae That person is a Holy Saadhu, and a renouncer of the world, whose heart is filled with the Naam.
Guru Amar Daas Ji Siree Raag 29

Real Sadhus know that lust is a very powerful force, therefore they always kept a respectful distance from women, to protect their own dignity and others. Today in Punjab and else where, women are the major followers of these fake Sadhus. When the sex drive is repressed and then reappears, it can become twisted and perverted. Hence why so many women are molested and raped by these fake Sadhus. People need to be educated as to what a real Sadhu is. Please pass the message on.

Today some of the youth doing Parchar, are like Chameleons and Snakes. They say different things to please in different sects to keep politically correct, for their own fame and glory. They have no sense of truth and they remind me of this character in the Jungle Book:

There are a number of them. When they are with different Jathas they adjust their opinions accordingly. In the "Panth" there are number of these chameleon like characters, who have no back bone, or any sense of integrity and truth. They just want to be worshipped and respected, as they are addicted to this. Please watch out for people who twist, turn, and change colour in seconds............

"A Khalsa cannot become a robber.

But there are many robbers claiming to be Khalsa.", said by Akali Sant Baba Nihal Singh Ji

They think they are political leaders, and have the right to create their own cancerous forms of Sikhism. They feel that their own thinking is higher than tradition and the Sikh Rahit Maryada. Rather like Teja Singh Bhasauria, Handalias, Ram Rai, Darshan Das, and so on. Many are in the garb of Khalsa roop. Please be careful. The Masands were taken care of by Guru Gobind Singh. May that day come soon...............................

Ugaradanti - Sri Mukhvak Patishahi 10

2008-12-08T06:19:00.000-08:00

http://khalsatunes.com/Gurbanee/Sri%20Dasam%20granth%20Sahib%20Ji/Dasam%20Banee%20Nitnem/017-UGARDANTI.mp3

For the chardikalah of the Panth please listen to Ugardanti as many times as possible. The total length is around 17 minutes. Please feel free to leave a comment.

A translation is available at:

http://www.sikh-heritage.co.uk/Scriptures/uggardanti/uggardanti.htm

In my humble opinion there are number of lines in the translation that are inaccurate.

Raping the Land - Mata Dharat Mahat

2008-12-04T17:16:00.000-08:00

http://www.guardian.co.uk/commentisfree/2008/aug/13/gmcrops.food

Intensive farming methods, chemicals, GM-food, pesticides, have all taken their toll on the land of the Punjab. The desertification of Punjab is occuring, with the top soil eroding away, due to lack of tree planting, and not allowing the land to rest.

The Punjab is now full of drugs, alcohol, and gambling. The men are on drugs, and they are making the land chemically dependant. What have the so-called preachers done to educate people? The answer is nothing, because ignorant people are easier to manipulate.

Punjabi brothers wake up....before you find yourself in a barren desert.

In the Jap Ji, Guru Nanak bows down to the creativity of the Divine Being, Guru Nanak also describes the land as a mother. Therefore shouldn't Sikhs have some sense of environmental responsibility?

A reader of this blog, Stephen, commented:

There is another active part to desertification in your land and elsewhere: the aquatic weed Typha. Your nation has Typha elephantina and Typha angustifolia in large quantities. Typha is a dessication machine. The infestations in Africa are a driving force in the expansion of the Sahara. I'm a rabble-rouser and cheerleader for the control of aquatic weeds, particularly Typha. Typha appears to be the most dessicating of the bunch, because it survives the dry conditions it creates for quite some time. It is also the most exploitable of the problem weeds. It is an excellent energy plant, suitable for ethanol, biogas or charcoal production. When grown in clean water, it is an excellent food plant. Attached is a sketchy little plan I'm circulating for control by exploitation of aquatic weeds, to do with as you ill. It is oriented to Africa, but the plant is basically the same worldwide.

The plan Stephen has kindly provided will online very soon. Many thanks Stephen!

kamalroopsingh.blogspot.com

2008-12-02T14:49:00.001-08:00

For articles about Sikhi, see

www.kamalroopsingh.blogspot.com

Kharag Singh Da Prasang and Shiv Ji

2008-11-26T05:57:00.001-08:00

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?

2008-11-26T05:19:00.000-08:00

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.

Saints and vegetarianism

2008-11-24T02:29:00.000-08:00

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:

http://sikh-jhatka.blogspot.com/

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.

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

2008-11-23T02:12:00.000-08:00

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.

http://sikhsangeet.com/download.php?song_id=4114

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

2008-11-22T04:41:00.000-08:00

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.
http://web.archive.org/web/20040613104857/http://www.shastarvidiya.org/

Please compare with this, published in 2008:

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

If we compare on archive.org the former shastarvidiya.org 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.

http://www.sarbloh.info/

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

http://katha.gurmatchanan.com/katha/andromeda.php?q=f&f=%2FBaba+Santa+Singh+Ji+Nihang%2FPracheen+Panth+Parkash+Katha

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.

http://www.shastarvidiya.org/history16.jsp

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:

http://www.gurmarag.net/SikhAwareness/Audio/Bhai%20Balbir%20Singh%20-%20Bir%20Raas%20Dasam%20Granth%20Kirtan%20Part%201.mp3

http://www.gurmarag.net/SikhAwareness/Audio/Bhai%20Balbir%20Singh%20-%20Bir%20Raas%20Dasam%20Granth%20Kirtan%20Part%202.mp3

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 shastarvidiya.org 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.

http://www.keertan.org/andromeda.php?q=f&f=%2FKatha%2FBaba+Santa+Singh%2C+Akaali+Nihang

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.

The form of the Khalsa is unique

2008-11-21T03:20:00.000-08:00

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.

http://www.punjabnewsline.com/images/stories/newsline/2007/takht_jathedars_leading_protest_march.jpg

http://www.sikhiwiki.com/images/thumb/0/09/Dalip4.jpg/200px-Dalip4.jpg

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.

How many Gurus were there? There are twelve

2008-11-20T11:45:00.000-08:00

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!

ARE SIKHS HINDU OR MUSLIM?

2008-11-20T04:49:00.000-08:00

Sarbloh.info and shastarvidiya.org have contents that are against the principle of Sikhi (Gurmat), hence for the benefit of the Sangat I have written the below article.

ARE SIKHS HINDU OR MUSLIM?

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!

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

2008-11-19T07:56:00.001-08:00

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:

http://news.bbc.co.uk/1/hi/uk/2977086.stm

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 panthic.org a part of the Akhand Kirtan Jatha, state in this article that:

http://www.panthic.org/news/131/ARTICLE/4518/2008-11-14.html

"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 panthic.org.

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:

http://harianbelan.org/baba-nihalsinghji.php

http://www.panthkhalsa.org/BabaNihalSinghJi/index.php

http://www.panthic.org/news/123/ARTICLE/2890/2006-11-08.html

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

2008-11-19T04:26:00.000-08:00

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

2008-11-19T03:47:00.000-08:00

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 sarbloh.info and shastarvidiya.com. 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

2008-11-19T03:24:00.000-08:00

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
Conversions
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.

Dhan Guru Granth Sahib Ji Maharaj

2008-11-18T07:33:00.000-08:00

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

2008-11-18T02:09:00.001-08:00

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

2008-11-18T01:30:00.001-08:00

http://www.tapoban.org/phorum/read.php?f=1&i=7307&t=7307

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

2008-11-18T01:00:00.000-08:00

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:

http://frontlinepunjabiyouth.blogspot.com/2007/12/raag-mala-debate.html

Panthic.org and Bhasauria

2008-11-17T11:48:00.000-08:00

http://www.panthic.org/news/135/ARTICLE/3120/2007-02-21.html

Could it not be that the people behind Panthic.org 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

2008-11-17T11:28:00.000-08:00

From an unknown person on Sikh Sangat.com

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.

http://farm3.static.flickr.com/2010/2050843672_3bced800d8_b.jpg

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 SikhSangat.com

The Living Guru

2008-11-17T09:21:00.001-08:00

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

http://www.leicester.gov.uk/your-council--services/lc/leicester-city-museums/museums/nwm--art-gallery/temporary-exhibitions/livingguru/sikh-events-

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.

2008-11-17T07:41:00.001-08:00

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.

Bhai Randhir Singh and his relationship with the heretic Babu Teja Singh

2008-11-17T07:13:00.000-08:00

Bhai Randhir Singh, records his relationship with Babu Teja Singh, in his autobiography, the Jail letters.

He records the meeting with the Panch Khand in 1908-09. How he was part of laying the foundation stone of the Panch Khand, and spent time there in Gurmat gatherings. Jail Letters, p. 58. He narrates how much bliss he experienced there, that has never left him. This shows clearly his close affliation with Panch Khand, and in particular Teja Singh Bhasauria.

We have already stated that the AKJ reintiates people with Amrit, with their own version of Amrit. The roots of this can be found in the Jail letters. Bhai Randhir Singh was not satisfied in taking amrit once, he took it again. The second time the Singh narrated the rahit or Khalsa code to him, was non other than Babu Teja Singh himself. Most Sikhs consider Babu Teja Singh to be a heretic, and a British loyalist, bent on destroying traditional Sikh praxis, and exegesis. Jail letters. p.28. Here we can see how the practices of the AKJ have its roots in the Panch Khalsa Diwan, and the writings of Babu Teja Singh.

http://www.sikhiwiki.org/index.php/Bhai_Randhir_Singh

Before his imprisonment, he was an intimate friend of Babu Teja Singh of Bhasaur and was also instrumental in establishing Panch Khalsa Diwan at Bhasaur in association with him. Babu Teja Singh was then quite a dynamic personality amongst the Sikhs and was a leading figure in the Singh Sabha resurgence. The Panthic Conference, where Bhai Sahib had taken Amrit along with Maulvi Karim Baksh and his family, was also organized by Babu Teja Singh. Hence both of them had become close friends. However, as Babu Teja Singh became a British Government loyalist, Bhai Sahib stopped working in association with him. During the period of Bhai Sahib's internment, Babu Teja Singh had been excommunicated from the Panth.

Meeting with Babu Teja Singh

After Bhai Sahib's release, Babu Teja Singh tried to meet his old friend after twenty years and came to his house to resurrect their old friendship. Bhai Sahib was not there at that moment. When he came to know later of Babu Ji's visit, Bhai Sahib wrote him a letter politely declining to meet him. The contents of the letter are very moving and reveal the true personality of Bhai Sahib and his unshakable and abiding faith in the Sikh tenets, values and traditions. It is therefore considered worthwhile to reproduce the English translation of the same below:
"Babu Teja Singh ji, Waheguru ji ki Fateh. You, dear Sir, have come to see this humble servant of the Panth after one fifth of a century, i.e., 20 years. I was no less eager to have the chance of meeting with you and talking together. But I was deeply pained when I learnt that you have been excommunicated from the Panth by a congregation at Sri Akal Takht.
What is even more distressing, you continue to disregard the authority of the Panth. It is now my request that you should be obedient to the Command of the Guru Panth and return to its shelter. Then we shall meet like brothers. It is my hope that you will accede to my request and thereby please the hearts of all of us. I am confident that you will not defy the Guru Panth and will abide by the tradition coming down through generations. Your sincere well wisher (s) Randhir Singh"
Thus, no personal relationship would deflect Bhai Sahib from obeying in letter and spirit the edicts of the Guru Panth issued from Sri Akal Takht Sahib.

The Muslim Rababi's

2008-11-17T03:41:00.000-08:00

Guru Nanak's companion was Bhai Mardana, a Muslim. He was the first Rababi, literally bard or Rebeck player of the Panth. This tradition continued on in the times of Guru Hargobind Sahib, where many also became Dhadhi's. Into the times of Guru Gobind Singh Ji, then into the times of the Sikh Misals, all the way up to the Singh Sabha movement.

In Khalsa Rahit Prakas, Babu Teja Singh first insults the tradition of the Rababi's. He says " why are these filthy Muslims, who smoke, allowed to do Kirtan. It is against Gurmat they must take Amrit first". This kind of racism is common throughout this book. See British Library, Bhasaur, 1917, Panj D 549.

It was due to this racism that the tradition of stringed instruments, and kirtan in traditional ragas came to an end. To the improvised version found in the AKJ.

http://www.tribuneindia.com/2001/20010413/art-trib.htm#1

Rababi’s unfulfilled desire Rashmi Talwar

WITH an ardent desire and hope in his heart, Bhai Lalji, the 17th generation descendant of the family of Bhai Mardana, came to Amritsar from Pakistan, to perform kirtan at Sri Harmindar Sahib.
All his hopes were dashed when the Shiromani Gurdwara Parbhandak Committee (SGPC) refused him permission, upholding the ban imposed on non-Sikhs performing kirtan at the Golden Temple.
A visibly distraught Bhai Lal, a ‘rababi’ and Muslim by birth, in a special interaction with The Tribune said, “Even my old age does not allow me the comfort of the claim of having achieved all in my lifetime, as a fervent desire still remains with me of performing kirtan for the one last time at the Harmindar Sahib. The craving for blessing from Guru Ram Dass, the founder of the Golden Temple, after performing kirtan is the life’s only mission left unfulfilled”. The ‘rababi’ who performed kirtan for two hours at the Golden Temple for one last time in 1962 besides 14 kirtans at Akal Takht asks emotionally, “Will I go back once again to Pakistan with an unfulfilled dream?”
The ban was imposed soon after his last performance in 1962. Belonging to the generation of Bhai Mardana, a Muslim ‘rababi’ of the time, being nine years older than the first Sikh Guru Nanak Dev, he started accompanying the Guru. Then for 47 years at every forum that the Guru sojourned to, Bhai Mardana performed kirtan with him. So much so, many of the ‘banis’ of ‘rababis’ were incorporated in the Guru Granth Sahib.
In the footsteps of his forefathers, Bhai Lal too, is completely devoted to the traditional ‘parampara’ of kirtan. He can perhaps be counted amongst the few ‘kirtankaars’ of the world today who can sing kirtan using all 31 ragas without eyeing a paper. Sikh history and historical moments are on his fingertips.
Born in 1929 as Ashik Ali at Goindwal where his father was a “rababi” performing kirtan at Goindwal Sahib, Lal Singh learned the Gurmukhi (Punjabi) at a local primary school. Then he was sent to learn kirtan from Bhai Khisita at Amritsar at the age of 11 years in 1940. After two years of tutorship under him, Bhai Lal started kirtan under ‘rababi’ Bhai Chand; “Since then I came to be known as Bhai Lal and have been addressed so, ever since,” he recalls.
Thereby Partition led him to flee India, and he and his father settled in Lahore where he got married and fathered four sons. While his sons enjoy kirtan and accompany him somehow none of them have actually followed in their forefathers’ footsteps due tolack of patronage from Sikh institutions and Sikh bodies. “Two of my sons are electricians, while one polishes utensils and the youngest remains a free roamer despite having passed plus 2,” he says with regret.
On his last visit to India in 1999, Bhai Lal was honoured with 19 awards by various Sikh organisations. These included the honour conferred at Anandpur Sahib by the SGPC, one by the Delhi Gurdwara Parbandhak Committee another by Damdami Taksal, Patna Sahib, Hazoor Sahib and others.
Talking about Pakistan, he says, “Who is interested in kirtan in Pakistan?” and reveals that the chance to perform kirtan is only during the Indian jathas’ visit at Nankana Sahib, Panja Sahib and Dera Sahib Gurdwaras or occasionally when a Sindhi devout of the Guru, invites him for kirtan. Sindhis, he says are the only Pakistanis who thoroughly enjoy kirtan and hold it in great regard.
Meanwhile, in a fervert appeal to the SGPC on behalf of ‘rababis’ and Bhai Lal, the International Bhai Mardana Yaadgari Kirtan Darbar Society president Harpal Singh Bhullar says the SGPC going against the very tenets of Sikhism which follows the tradition of denouncing discrimination on all levels, including religion, caste and colour by disallowing ‘Rababi’ Bhai Lal to perform in the Golden Temple, while no ban exists on them in any other gurdwara in the world.

Below is a clip of Bhai Lal performing some amazing kirtan:

Now compare with this Kirtan:

http://www.gurmarag.net/SikhAwareness/Audio/akj%20simran.mp3

Ex-Criminals running the Panth

2008-11-17T02:29:00.000-08:00

You may think that the local Sikh leader is spotless in character. Think again. Never let peoples soft speech and chrisma fool you.

There are some members of the Sangat that participate in the Panj Piaras in the UK who are convicted peodophiles, rapists, armed robbers, drug dealers, terrorists and so on.

In the next few weeks. On this blog they will be exposed.

If you are on a Gurudwara commitee please run CRB checks on people. Its the only way to be safe.

The Khalsa - Adi Guru Granth sahib Ji - The Rag Mala

2008-11-16T12:46:00.001-08:00

Three great Mahapurush and firm believers in the completeness of Gurbani. They made great sacrifices for the Panth.

http://fateh.sikhnet.com/sikhnet/articles.nsf/e6a281b4262b05de87256671004e06c5/d71e2814beebe51e87256671004e4636!OpenDocument

Today we are told we should not read Rag Mala. We can read 1429 pages, and one page will give us a stomach ache? It's my Guru. Whether he wears mala, mund mala, raag mala, dand mala, what do I care? Guru is Guru. I'm not subjecting myself whether my Guru, which mala my Guru wears. My Guru has worn a mala. It's inferior or superior, it's bad or good, it's none of my problem. But you do not understand, in this scheme there's a scheme in it. They want to create a doubt on the Guru in your mind and heart. They are telling you that your Guru is not true. They are telling you, "Guru granth jee maanio pargat guraa kee de," is wrong. That's what they are telling you. And I am telling you, "Gur kee nindaa sune na kaan, Sees bhet kare kirpaan." --Old Punjabi Saying(Literal translation: A Sikh can never tolerate slandering againstthe Guru. He offers the head of the slanderer on his sword.) This is also a teaching. Sakat sang naa keejeeay dooro jaa-ee-ai bhaag." These people are not worth listening, seeing, and being with because they are initially creating a doubt on the Guru.

"I have no problem. Life is simple. I'm not willing to make my life complicated. I shall read Rag Mala as it is. I shall accept Siri Guru Granth as my Guru and the Guru for me and my children as it is. It shall never ever be a holy book to me. It shall be a living Guru to me. It is not an Atma to me. It is a Para Par Param Atma to me. I shall live for it and if time asks me, I'll die for it. I'm born out of it, and I also know how to merge in it. I respect it very well. In this Guru I dwell. Nobody can take it away from me. " Yogi Bhajan.

AKJ.ORG and Dasam Granth Sahib Ji / Ragi Darshan Singh

2008-11-16T12:29:00.000-08:00

Unfortunately some of the AKJ think different to the founder of their sect, Bhai Randhir Singh, who firmly believed in the Dasam Granth Sahib Ji. Some of the AKJ are following Ragi Darshan Singh. Darshan Singh has picked up the arguments of Shamsher Singh Ashok, who copied Teja Singh Bhasauria. Darshan Singh even questions the ardas, the same theory of Babu Teja Singh. For some reason these people are vent on redefining Sikhism. Bhai Randhir Singh quotes heavly from Dasam Granth in his writings. Today various "scholars" to distance themselves as much as possible from the Dasam Granth, to avoid "Hindusim"and Indian cultural symbolism, and in the process re-intepret the maryada. Most Sikhs agree that Darshan Singh should be excommunicated from the Panth.

Please see following article:
http://www.punjabheritage.org/manuscripts/ihro-appreciated-akhand-kirtani-jatha.html

AKJ.org has recently issued a statement on their web forum clarifying their position on the Sri Dasam Granth. However their statement is not very clear and is in fact contradicted by various AKJ leaders who have taken a pro Dasam Granth Stance in 2008. In their statement it states that they speak for AKJ worldwide but this is incorrect as the name of AKJ is being tarnished by AKJ.org which is now creating confusionThe statements states that they have chosen not publicize the issue of Sri Dasam Granth and that “many have raised what seem to be plausible doubts about some parts of The Dasam Granth that, they say, are not the Rachanaa of our Guru Saheb”. This misleading statement confirms that their own faith has been shattered by some anti Dasam Granth proponents. So they seem to disagree with the latest Hukumnama directive on the Sri Dasam Granth which puts their own credibility in doubt. They also state “We are eager to see the researchers prove the facts, and whatever the facts turn out to be, and are agreeable to Khaalsaa Panth, Akhand Keertanee Jathaa will abide by the decisions of Khaalsaa Panth”. Unfortunately this rhetoric has put the AKJ in untenable position. They are not happy with the position taken by the Akal Takht. Especially in light of the fact that the prakash of the Sri Dasam Granth used to take place at the Akal Takht until the 1940’s when it was dislodged by some fanatics. They are not happy with the position taken by Takhts Patna Sahib and Hazur Sahib where prakash of Sri Dasam Granth takes place. Their publication is more worrying especially when some members of the AKJ leadership have come out with a pro Dasam Granth stance in 2008.1) In the Takht Damdama Sahib Conclave “a befitting reply to anti Dasam Granth was given by Bhai Mohkam Singh Ludhiana (Akhand Kirtani Jatha) - Bhai Sahib stated that it is shameful for ragi Darshan Singh to allege that if we believe in Dasam Bani, then we do not respect Guru Granth Sahib Ji. He countered, that in 1978 Singhs from the AkhandKirtani Jatha and the Damdami Taksal sacrificed their lives for the sanctity of Sri Guru Granth Sahib Ji, and they were ready to do that again if the need arises. He asked ragi Darshan Singh and his missionaries if they could show a single sacrifice they had made for the sanctity of Sri Guru Granth Sahib Ji”. So the recent statement is contradictory to the words of Bhai Mokham Singh. In Resolutions Passed at this conclave at Takht Sri Damdama Sahib against Ragi Darshan Singh it was signed by the AKJ.2) The AKJ refused permission for Ragi Darshan Singh to do Kirtan in January 2008.Jathedar Jagjit Singh Gaba and Ranbir Singh Jaura, President and Secretary respectively of Gurudwara Guru Tegh Bahadur Committee, Jalandhar refuted Prof Darshan Singh for using derogatory language against Guru Gobind Singh and his bani and refused him to perform kirtan at the Gurudwara on maghi day.

In light of the positive stance taken by several members of the AKJ it appears that the new stance by AKJ.org which they “state is the AKJ worldwide stance” is either misguided or that they have actually done a u turn like Ragi Darshan Singh himself. See http://www.sridasamgranth.org/ for the Akj.org statement available to read on the above website.

Also see:

http://www.keertan.com/forum/viewtopic.php?f=2&t=3774&sid=cbd13902c97172e78fd95fd6ce4aaf5e

Coming In Punjabi soon

2008-11-16T11:48:00.000-08:00

Due to the overwelming reception of this humble offering on this blog. A Guru Da Sikh has voluntered to do the Seva of translating this blog into Punjabi. Many thanks Bhai Sahib Ji.

Rag Mala - The Panch Shabad

2008-11-16T11:16:00.000-08:00

Over the years I have been graced with having the darshan of many extant manuscripts of Adi Guru Granth Sahib Ji, Dasam Granth Sahib Ji, and Sarbloh Granth Sahib Ji.

For the benefit of my brothers who doubt the authenticity of the Rag Mala in Adi Guru Granth Sahib. I will as a humble offering to the readers, provide photographic evidence of those Birs of Guru Ji, that are historical, been signed (Daskhat) of the Gurus etc. Some of the copies that were examined by Giani Gurditt Singh, I have also had the opportunity to see. Those findings will also be presented.

Adi Guru Granth Sahib Ji, is Nam. It is the true mystical vibration of God. Ik Oankar can be interpreted to mean that Out of the One comes Five sounds or Panch Shabad. Many AKJ's say that Rag Mala has no Ustat of Akal Purukh in it. They are wrong.

The Rag Mala begins Raga Ik Sang Panch Barangam.

There is One Raga with Five wives. This needs to be thought of poetically, not literally as many fanatical people do. There is One God, One essence, One Raga. This Raga has five wives. The Panch Shabad. The five primal sounds that vibrate in the Dasam Dvar. That are talked about again and again in Gurbani, see Dakhni Oankar.

The Ragas then branch out to form a Guladasta, a garland from the primal vibration of the five sounds. This is Raga Mala.

Beej Mantra - Ik Oankar - The Seed.
Mool Mantra - Ik Oankar - Nanak Hosi Bhi Sach - The root.
Madh Mantra - the Japji Sahib - The trunk.
Guru Granth Sahib - The branches.
Rag Mala - The flowers.

Think of a tree with blossoms in three dimensions, and visualise it. This is the same way the Adi Guru Granth Sahib is ordered.

The Dakhni Oankar contains many references to God being the Oneness or the One. The Panch shabad also find amny references in the Adi Guru Granth Sahib Ji. That from the Oneness of God came the five primal vibrations of Sound.

Raga Ik Sang Panch Barangam.

A brother has emailed the following to share with the Sangat:

There are Raags in certion sections of Guru Granth Sahib jee (mukh and raag parkara sections) which are not in the Raag mala, these include raag mali gaura and Raag Jaijaiwanti. I believe the reason these raags are not in Raag mala is because they are not apart of hindustani Sangeet. mali Gaura came from Arab Desh and Jaijaiwanti for example is the creation of Guru Tegh bahadur jee (this raag cant be apart of raag mala anyway because it was not composed at Guru Arjan dev jees time). It would be impossible for mali Gaura to be in Raag mala because it does not belong to the family tree of the Raag mala (the 6 thaats of raag mala). Its like you making your family tree, you wont have my name in there because we have no blood relation. The raags in Raag mala which are not in the mukh guru granth Sahib (31) or Raag parkar (31 such as Tilang kafi, gauri chiti, Gauri manj etc) belong to the 6 thaat raags. It is possible to do kirtan if the raag belongs to the thaat. For example Shankara (also in raag mala) belongs to Raag bilawal and alot of bandishs and compositions which Raagis teach from Shankara will be from shabads in Raag bilawal. (people such as Principle Dyal Singh who have published books prove this and have compositions passed down through generations) This relation of the thaat that a raag belongs to is important when doing kirtan. Some writers even say that Raag mala is the first documentation of Gurmat Sangeet. I think its Dr Taran Singh jee who writes on the atamic importance of Raag mala. you will find Akjs say Raag mala has nothing to do with the atama. However this is incorrect. Raag bilawal for example is about happiness. The happiness is in relation to once meeting the guru all sorrows pain etc are/have been taken away......for example look at the shabad in Raag bilawal..... shant payee gur satgur poori sukh oopjai vajai anhad toori Rahaoo. Taap paap santap bindash, har simrat kilvikh sabh nasi .......also...... Rog gaiya prabh aap gvaya. Jaijaivanti raag is a khusi raag, however the shabads are all about death, the khusi is in relation to meeting to the guru, then Death can only be khushi and not ghami. Jaijaivanti represents this concept, its not simply a raag name, there is a deeper concept behind the name. Unfortunantly people who dont have any knowledge of raags have not and seem not willing to grasp this knowledge. Its often claimed raag mala does end in any pauri with nanak (therefore it cant be gurubani), however there are many shabads in Jap jee sahib and Guru granth sahib jee maharaj which dont end with nanak, will AKjs take them out? Also shabads in the Dasam granth are the same. In Sri Raag its written that Sri Raag is the mukh raag (raaga vich Sri Raag hai) however in Raag mala its written bairoo. The reason Sant Singh maskeen jee gave was that both are raags are accepted in different areas of India as being the mukh raag. Its like there are 4/5 ways which raag basant is claimed to be sung (the following Thaats are claimed: bilawal, poorvi, Kalyan and marva). Akjs claim Alam wrote the Raag mala. However in Bhai Vir Singh jes Shabad Kosh you will see a comparision of the Raag mala written by Guru Sahiban and Alam,. They are obviously different and AKJs are lying as normal. Finally AKJs claim prof Sahib Singh jee said raag mala is not bani. This is incorrect, he never said its not bani, he simply said it does not follow gurbani viakaran principles. I accept this aswell, however that does not mean its not gurbani. Further Prof Sahib Singh in his book adi bir bari clearly writes which writings he felt is not Gurbani (such as mira bhai's writings). However Prof Sahib Singh jee does not include Raag mala as being bani which he questioned as being guru sahibs bani.

Keski

2008-11-16T11:05:00.000-08:00

S. Kapur Singh ICS states: "Bhai Randhir Singh and his admirers claim and assert that five K's obligatory for an Amritdhari Sikh, a Singh, include a Keski, i.e., a short turban for men and women, as a must and one of the other K's, Kangha (comb) is not one of the five Do's...It is wholly arbitrary and schismatic...and thus an act of sabotage against the solidarity and monolithicism of the Khalsa."

Das will be providing the whole article for the readers shortly.

The Jatha regards the following to be true:

i. Rahit Naama of Bhai Chaupa Singh Ji contains the following couplet regarding 'rahits':
ਕਛ ਕੜਾ ਕਿਰਪਾਨ ਕੰਘਾ ਕੇਸਕੀ, ਇਹ ਪੰਜ ਕਕਾਰੀ ਰਹਿਤ ਧਾਰੇ ਸਿਖ ਸੋਈ ।
Kachh, Kada, Kirpan, Kangha, Keski. Eh Panj Kakaari Rahit Dhaarey Sikh Soyee.
To be a Sikh, one must observe five rahits of wearing five Sikh symbols beginning with 'K': Kachh, Kada, Kirpan, Kangha, and Keski. (Those Sikhs not believing in keski have wrongfully broken the word Keski in this couplet into two words, Kes and Ki, indicating it to mean "the rahit of keshas.")

Tradition regards this to be true:

ਕਛ ਕੜਾ ਕਿਰਪਾਨ ਕੰਘਾ ਕੇਸ, ਕੀ ਇਹ ਪੰਜ ਕਕਾਰੀ ਰਹਿਤ ਧਾਰੇ ਸਿਖ ਸੋਈ ।
Kachh, Kara, Kirpan, Kangha, Kesh, ki Eh Panj Kakaari Rahit Dhaarey Sikh Soyee.

The Kaccha, Kara, Kirpan, Kangha and Kesh are the Five Kakkars to be worn by a Sikh with discipline.

A humble request to readers

2008-11-16T10:13:00.000-08:00

Do you know anything about the history of the AKJ, Panch Khand, AKJ practices. Have you any photographs of old copies of Adi Guru Granth Sahib? Would you like to contribute to this blog? I would be really grateful if there is any information or internet link you could send me. My email is kamalroop_singh@hotmail.com.

All the best.

Das Kamalroop Singh

The modification of Gurbani: A traditional account versus the AKJ Bhasauria view

2008-11-16T08:13:00.001-08:00

In the Sikh tradition Gurbani is perfection on this earth. It is considered to be God, and the Adi Guru Granth Sahib seen as being One with God. That the Guru is Bani and the Bani is Guru. That Ik Oankar, the word is the formlessness of God, the original Nam, or True-Identity in the known and unknown universe.

Therefore in Sikh tradition to modify Gurbani is any way, is a great sacreligious act. In many ways akin to the destruction of the Sri Darbar Sahib, the Golden Temple, by Massa Ranghar. In fact in Sikh history, Ram Rai was not granted the audience of his father after modifying, the word Musalman, to Baiman, in order to please the Emperor Aurangzeb.

Everyday Sikhs recite that the Guru Granth Sahib is the body of the Guru. Therefore in this regard how can any Sikh legitimise the modification of any Gurbani? In tradition this is seen as the ultimate disregard for the tradition of the Panth, and of the Adi Guru Granth Sahib Ji.

Please visit http://www.chaupaisahib.com/

http://www.sikhnet.com/news/chaupai-sahib-broken-bani

In the nitnem two times a day Sikhs read the Chaupai Sahib of the Tenth Master, Guru Gobind Singh. Around 1919 after the Panch Khand, under the leadership of Teja Singh Bhasauria, one of the Panj Pyaras of Bhai Sahib Randhir Singh, managed to get one of his friends into the Head Granthi position at Sri Darbar Sahib, Amritsar. The Chaupai sahib was then reduced in size. In comparison this would be the same as reading upto Salok in JapJi Sahib and finishing there. The line kripa kare ham par jag mata was not read, as it was believed by the AKJ Panch Khand that this was the worship of the Mother Goddess, Durga.

In Jaap Sahib of Guru Gobind Singh, we find a line Namo Lokh Mata. Therefore both male and female names have been used for God by the Guru. Also by not completing a full recitation of a bani, its benefit cannot be recieved. Therefore this was a deliberate ploy to disable the Sikhs. The rahiras was modified many times in the rule of the British, please see Gurbani Path Darpan, Sant Baba Gurbachan Singh Bhinderawale. Baba Ji explains within this book, what the full rahiras and Chaupai Sahib was.

In the Dasam Granth Nirne of 1919 by the son of Babu Teja Singh, we find the first reference to the idea that Chaupai should be cut down. Before this time this is no reference in any book, or Granth. Therefore in order for Babu Teja Singh to clear Sikhism of "Hindu" elements, he made many blunders, that broke the very foundation of traditional Sikhi. There are no handwritten copies of Chaupai Sahib in any manuscript that are incomplete. It is very sad for traditional Sikhs that the writings of Guru Gobind Singh, are being printed incomplete.

When reciting Gurbani a Sikh made a mistake in pronounciation, cutting a long story short, the Guru said he felt pain because of this. Therefore from a Sikh orthodox perspective how much pain would the Guru feel, when bani is printed incomplete. As well as not recited completely. The same applies for Ardas, and Raga Mala. Bani Hai Guru Guru Hai Bani.

For this reason Babu Teja Singh and Panch Khand were unceremoniously excommunicated from the Guru Khalsa Panth. Here is a copy of the original Hukamnama:

The Panth is still following an edict that was started by Teja Singh who was later excommunicated. The Panth should go back to read all of gurbani and giving gurbani the respect it deserves. Here is the portion of gurbani that is removed:

ਕ੍ਰਿਪਾ ਕਰੀ ਹਮ ਪਰ ਜਗਮਾਤਾ ॥ ਗ੍ਰੰਥ ਕਰਾ ਪੂਰਨ ਸੁਭ ਰਾਤਾ ॥

The Mother of the world has been kind towards me and I have completed the book this auspicious night;

ਕਿਲਬਿਖ ਸਕਲ ਦੇਹ ਕੋ ਹਰਤਾ ॥ ਦੁਸ਼ਟ ਦੋਖਿਯਨ ਕੋ ਛੈ ਕਰਤਾ ॥੪੦੨

The Lord is the destroyer of all the sins of the body and all the malicious and wicked persons.402.ਸ੍ਰੀ ਅਸਿਧੁਜ ਜਬ ਭਏ ਦਯਾਲਾ ॥ ਪੂਰਨ ਕਰਾ ਗ੍ਰੰਥ ਤਤਕਾਲਾ ॥

When Mahakal became kind, He immediately caused me to complete this book;

ਮਨ ਬਾਂਛਤ ਫਲ ਪਾਵੈ ਸੋਈ ॥ ਦੂਖ ਨ ਤਿਸੈ ਬਿਆਪਤ ਕੋਈ ॥੪੦੩

He will obtain the fruit desired by the mind (who will read or listen to this book) and no suffering will occur to him.403.

ਅੜਿੱਲ॥ ARRIL

ਸੁਨੈ ਗੁੰਗ ਜੋ ਯਾਹਿ ਸੁ ਰਸਨਾ ਪਾਵਈ ॥

ਸੁਨੈ ਮੂੜ੍ਹ ਚਿਤ ਲਾਇ ਚਤੁਰਤਾ ਆਵਈ ॥

The dumb, who will listen to it, will be blessed with the tongue to speak; the fool, who will listen to it attentively, will get wisdom;

ਦੂਖ ਦਰਦ ਭੌ ਨਿਕਟ ਨ ਤਿਨ ਨਰ ਕੇ ਰਹੈ ॥ ਹੋ ਜੋ ਯਾਕੀ ਏਕ ਬਾਰ ਚੌਪਈ ਕੋ ਕਹੈ ॥੪੦੪॥

That person will be absolved of suffering, pain or fear, who will even once recite this Chaupai-prayer.404.

ਚੌਪਈ ॥CHAUPAI

ਸੰਬਤ ਸੱਤ੍ਰਹ ਸਹਸ ਭਣਿੱਜੈ ॥

ਅਰਧ ਸਹਸ ਫੁਨਿ ਤੀਨਿ ਕਹਿੱਜੈ ॥

It was Bikrami Samvat 1753;

ਭਾਦ੍ਰਵ ਸੁਦੀ ਅਸ਼ਟਮੀ ਰਵਿ ਵਾਰਾ ॥

ਤੀਰ ਸਤੁੱਦ੍ਰਵ ਗ੍ਰੰਥ ਸੁਧਾਰਾ ॥੪੦੫॥

This book was competed on the banks of Sutlej on Sunday, the eighth Sudi of the month of Bhadon.

Listen to the following video for further clarification:

Radicalisation and fundementalist movements associated with the Akhand Kirtan Jatha

2008-11-16T07:48:00.000-08:00

After the human loss suffered by America, in the terrible events of 9/11. A number of radical movements worldwide were proscribed, all of whom have links to Terrorist networks.

http://www.homeoffice.gov.uk/security/terrorism-and-the-law/terrorism-act/proscribed-groups

You will find on this list:

Babbar Khalsa (BK): BK is a Sikh movement that aims to establish an independent Khalistan within the Punjab region of India .

Also see: Patterns of Global Terrorism 1993 By DIANE Publishing Company, p. 63.

This is the militant wing of the Akhand Kirtan Jatha. It features in the same list as the IRA, and Al-Qaida. The neophytes for the Babbar Khalsa are selected from the most radical of the AKJ.

Therefore it is obvious from this that the AKJ support radicalisation, fundamentalism. The members perform Kirtan in public. However the discussions about the organisation take place behind closed doors. Each year the Jatha also writes a Hitlist. To identify potential threats to the Jatha.

The Babbar Khalsa is banned around the globe. It is worrying that many people are unaware that their children attend functions to listen to Kirtan, then end up in training camps in Pakistan and else where.

The Babbar Khalsa along with other terrorist outfits, is associated with the trade in Heroin and Cocaine, to "fund" the liberation as they see it of Punjab from the Government of India. There have been many convictions in this regard in Vancover, Canada.

http://www.canada.com/surreynow/news/story.html?id=45a9112e-aef7-4cea-9be3-f3d91b3d94f6

http://www.canada.com/vancouversun/news/story.html?id=00bfe235-c4bd-4c35-91f6-42085235ea29

Also see: International Terrorism: A Compilation of Major Laws, Treaties, Agreements, Page 832

Therefore this organisation operates both in the black market, and religious arenas. Literally having its hands in both pies, so to speak. Therefore people often find themselves, attacked, beaten, threatened by this outfit, if they go against their wishes:

http://www.sarbloh.info/htmls/article_samparda_akj15.html

After the events of 11th September 2001, the A.K.J. have tried hard not to be labeled as 'fanatics'/'terrorists' and are attempting to play down their link with Babbar Khalsa International for sake of persecution from international security organizations. However, their actions prove that they are nothing more than terrorists. These threats have even been made against the families (women, children, etc.) of Nihang Niddar Singh and Nihang Teja Singh. Only recently, the address of Nihang Teja Singh was circulated amongst the A.K.J. and posted on various discussion forums on the Internet. No doubt their aim is to intimidate, or provoke some mindless Sikh fanatic to carry out an attack on their behalf. Within days of this section being put up, a close friend of Nihang Teja Singh's family, who happens to be disabled, was attacked by THREE 'Sikhs', two of whom have been positively identified as being from the A.K.J. camp, the third is clean shaven'. Their cowardly act of violence was recorded on surveillance video footage. Such acts appear to be the result of frustration and exhibit the low-level mind set that exemplifies these fanatics who resort to violence as a deterrent.

The following sites are where Babbar Khalsa is active on the Internet:

http://www.akj.org/

http://www.akji.org/

http://www.akj.org.uk/

http://www.tapoban.org/

http://www.ekhalsa.com/

http://www.keertan.com/

http://www.surainternational.com/

http://www.panthkhalsa.org/

http://www.khalsaalliance.org/

http://www.destinationsaachkhand.com/
http://www.gatka.org/

http://www.warriorsaints.com/

http://www.internationalgatka.org/
http://saintsoldiers.waheguroo.com/

http://sikhsangat.com/

http://www.khalistan-affairs.org/

http://www.discoversikhi.com/

http://www.panthic.org/

http://panthkhalsa.org

The Babbar Khalsa is now regrouping in the Punjab:

http://news.bbc.co.uk/1/hi/world/south_asia/7281371.stm

In the White Paper, the Government of India remarked that it was certain overseas Sikhs who had provided the ideological underpinning for the demand for a separate Sikh state. It was also pointed out that numerous Sikh organizations indulging in secessionist activities were operating from foreign countries. According to the report, the National Council of Khalistan, Dal Khalsa, Babbar Khalsa and Akhand Kirtani Jatha were the main organizations which had raised the slogan of a separate Sikh state called ‘Khalistan’. The National Council of Khalistan headed by Jagjit Singh Chauhan was active in the UK, West Germany, Canada and USA. Dal Khalsa activities were primarily in UK and West Germany, while the Babbar Khalsa was operating largely from Vancouver in Canada. The Akhand Kirtani Jatha had units in UK and Canada.

Government of India, White Paper on Punjab Agitation, New Delhi: Government of India, 1984, p.36.

http://www.satp.org/satporgtp/publication/faultlines/volume19/Article4.htm

The last groups have all emerged out of this political confusion as fighters of it or as independent movements within it. At this time certain contemporary movements emerge. The indigenous groups include the Bhai Randhir Singh da Jatha, its development into the Akhand Kirtani Jatha, and its extremist offshoot of the Babbar Khalsa. This latter group killed many extremist Sant Nirankaris (who were a break-away movement from the original Nirankaris), and the less politically motivated groups of the Nanaksar Movement.

http://philtar.ucsm.ac.uk/encyclopedia/sikhism/geness.html

Some points regarding the Akhand Kirtani Sect and Namdhari Sect

2008-11-16T07:29:00.001-08:00

1. The Namdharis have a modification of the 5 K's, the Kirpan is reduced to a small symbolic Kirpan on the Kangha. In comparison the AKJ modify the Keski to a new K. However the Namdharis have a symbolic Kirpan, and lack a real Kirpan. While members of the AKJ have all 5 K's including Kesh, but believe the turban (Keski) to be a K, rather than Kesh.

2. The Namdharis accept the Adi Guru Granth Sahib as a legitimate Sikh scripture, but not as a Guru. The AKJ accept the Adi Guru Granth Sahib as Guru, but believe not all of the scripture is authentic (raga mala).

3. The Namdharis believe in the authenticity of the Ugradanti bani. So did the founding father of the AKJ, Bhai Sahib Sant Randhir Singh Ji. Incidently so do the Nihangs.

4. The Namdharis believe in Bibek (ritualistic spiritual hygiene) from non- Namdharis. This is also the case for the strictest in the AKJ sect, while most AKJ's will eat from most other Khalsa amritdhari Sikhs. Incidently some Nihangs also practice this. This involves not eating of the hands from a person who serves and eats meat and drinks alcohol. Or in circumstances that their food may not be in sucham as it will be prepared in the same place where meat and alcohol is being made or drunk. This also applies to eating from restraunts where meat is being made.

5. The Namdharis, like the Radha-Soami's believe that they have the Nam from the Guru. This is of course exclusive to their sect. This is the same for the AKJ.

6. The Namdharis, AKJ, are staunch vegetarians. Incidently Damdami Taksal, Nirmalla, Radha-Soami's, as well as most other Hindu sects, are strict vegetarians.

7. The AKJ may have copied the breath meditation technique from Namdharis who had been doing it for a hundred years previously. Namdharis were noted by the British observers as doing Naam Simran with a specific cyclical method of Naam Simran and breathing. The records state this involved emphasis on the latter half of Vah-i-guru causing the r sound to roll, and this created the well-known kuks which is why they were called Kukay. The AKJ are renowned for doing this.

8. Namdharis perform Kirtan with traditional instruments, and in Rag measures. The AKJ perform Kirtan in Punjabi folk geet style.

The Islamic Sufi Influence on AKJ Simran

2008-11-16T06:37:00.000-08:00

The method used in the Panch Khand and AKJ around the practice of Vahiguroo repitition, is peculiar to them alone. In Gurmantar Prabodh the founder of the AKJ-Panch Khand, Babu Teja Singh gives his reasoning behind this method.

Here we offer a comparison with Sufi technqiues and Tantric techniques found in India, and Pakistan. This technique is unique only to the AKJ sect, and not the rest of the Sikh Panth.

Listen to the below Kirtan of the Sikhs of the AKJ at around 1 minute into the clip:

http://www.sikh-heritage.co.uk/movements/Akhand%20Keertan/Akhand%20KJatha.htm

It was in this way that Teja Singh Bhasauria suceeded in converting Punjabi Muslims to become part of the AKJ.

This technique was also employed by the cult leader OSHO. Apparently he learnt the technique from the Sufi orders and added a Tantric twist to it, typical of his style. Please listen to the clip below:

http://69.24.65.182/downloads/samples/Chakra%20Breathing/t1.mp3

The AKJ and the Sikh Rahit Maryada

2008-11-16T04:42:00.000-08:00

The Akhand Kirtan Jatha, pride themselves on having what they believe is a pristine or Tat Gurmat Marayada. Though this is positive for the beliefs of the members of the AKJ , this can turn into a critique of other Sikh groups. This ocassinally finds itself into web forums, but is usually said in dialogue. Therefore it is only just to analyse if the AKJ maryada fits that of the Khalsa Panth, in the form of the Sikh Rahit Maryada of the supreme Akal Takht Sahib.

The Sikh Rahit Maryada is the accepted document for the whole Sikh Panth. This discussion is aimed at comparing the AKJ practices with those in the Sikh Rahit Maryada, and if the Jatha fall in line with the SRM.

Sikh Reht Maryada
Section Six
CHAPPTER XIII
Panthic Rehni (Facets of Corporate Sikh Life):

I. The Keshas (unshorn hair), II. The Kirpan {sheathed sword} (The length of the sword to be worn is not prescribed., III. The Kachhehra (The Kachhehra (drawers like garment) may be made from any cloth, but its legs should not reach down to below the shins.),IV. The Kanga (comb),V. The Karha {steel bracelet} (The Karha should be of pure steel.)
The undermentioned four transgressions (tabooed practices) must be avoided
1. Dishonouring the hair;2. Eating the meat of an animal slaughtered the Muslim way; 3. Cohabiting with a person other than one's spouse;4. Using tobacco.

The Akhand Kirtan Jatha, gives a small underturban, the KESKI as a K. As well as giving the injunction that any meat is a transgression. Therefore we must question if the AKJ being exclusive, with their own extra ammendments to the maryada.

Sikh Reht Maryada
THE CODE OF SIKH CONDUCT AND CONVENTIONS
Section Four
CHAPTER X

t. For a Sikh, there is no restriction or requirement as to dress except that he must wear Kachhehra (A drawer type garment fastened by a fitted string round the waist, very often worn as an underwear.) and turban. A Sikh woman may or may not tie turban.

This contradicts the AKJ practice of all members having to wear turbans.

THE CODE OF SIKH CONDUCT AND CONVENTIONS
CHAPTER V Kirtan (Devotional Hymns Singing by a Group or an Indvidual) Article VI a) Only a Sikh may perform Kirtan in a congregation. b) Kirtan means singing the scriptural compositions in traditional musical measures. c) In the congragation, Kirtan only of Gurbani (Guru Granth's or Guru Gobind Singh's hymns) and, for its elaboration, of the compositions of Bhai Gurdas and Bhai Nand Lal, may be performed. d) It is improper, while singing hymns to rhythmic folk tunes or to traditional musical measures, or in team singing, to induct into them improvised and extraneous refrains. Only a line from the hymn should be made a refrain.

The AKJ only allow Amritdhari Sikhs to perform Kirtan. They do not sing Kirtan in the traditional measures. They do not state clearly that they believe in the hymns of Guru Gobind Singh, even though Bhai Sahib Randhir Singh Ji did not agree the views of Babu Teja Singh on the Dasam Granth. Some, like Mohinder Singh SDO do not believe in the writings of Bhai Gurdas. They regularly use improvised and extraneous refrains from other hymns in the Adi Guru Granth Sahib Ji.

a. The reading of the whole Guru Granth Sahib (intermittent or non-stop) may be concluded with the reading of Mundawani or the Rag Mala according to the convention traditionally observed at the concerned place. (Since there is a difference of opinion within the Panth on this issue, nobody should dare to write or print a copy of the Guru Granth Sahib excluding the Rag Mala). Thereafter, after reciting the Anand Sahib, the Ardas of the conclusion of the reading should be offered and the sacred pudding (Karhah Prashad) distributed.

Some members of the AKJ unfortunately in the past removed the Rag Mala from the Adi Guru Granth Sahib, normally kept in private places. See the manuscripts written by Sobha Singh, and Teja Singh Bhasauria. This is against the injunctions above, and would case a great deal of injury to the sentiments of most Sikhs. The Dam Dami Taksal in India regular check the various printed versions of the Adi Guru Granth Sahib to make sure this practice does not continue.

Sikh Reht Maryada
SIKH CODE OF CONDUCT AND CONVENTIONS
Section One
CHAPTER 1The Definition of Sikh : Article IAny human being who faithfully believes ini. One Immortal Being, ii. Ten Gurus, from Guru Nanak Sahib to Guru Gobind Singh Sahib,iii. The Guru Granth Sahib, iv. The utterances and teachings of the ten Gurus and
v. the baptism bequeathed by the tenth Guru, and who does not owe allegiance to any other religion, is a Sikh

It seems on first glance that the AKJ follow the above. Unfortunately this is not the case. As the AKJ regularly rebaptise people, who have not been intiated in the AKJ. Rebaptism can only occur if somebody has commited a major aberration. They rebaptise as they believe the amrit by other organisation is devoid of spiritual energy or Nam Rasa. Therefore does the AKJ not believe in the baptism bequeathed by the tenth Guru?

o. After this the five beloved ones, all together in chorus communicating the name of Waheguru to all who have been administered the ambrosial baptism, recite to them the Mul Mantar (basic creed, seminal chant) and make them repeat it aloud :

Here the AKJ hug the initiate the person close, in a ritual to impart the name of God, Vahiguru. Again this is not in line with the Sikh Rahit Maryada document. This method is also found in Sufism and Tantra cults in India. Hence it is against Gurmat. As the Guru says in the closing of the Anand Sahib: hearing the name one becomes Pure.

The AKJ have argued that they believe in the Sikh Rahit Maryada. The proof will be when Kesh is given as a Kakkar, and people stop being re-baptised, by the AKJ. This will be a truely Panthic move by the AKJ.

A Statement

2008-11-16T04:07:00.000-08:00

http://www.panthic.org/news/131/ARTICLE/4518/2008-11-14.html

I am not questioning your good intentions surrounding the editorial article. However, I would like make a categorical denial of claims in your editorial that pertain to me. Firstly, I am not a follower of Niddar Singh. Secondly, I do not believe in Snatanism. My PHD involves the study of the manuscripts of the Dasam Granth as well as the siginificance of the Dasam Granth to the Khalsa. As previously stated by me on your website:
I do not believe that Sikhi is Snatan. Sikhi is Sikhi. Khalsa is the Third Panth, the third way. The Khalsa belongs to the Guru, and the Guru to the Khalsa. The Khalsa is not an off-shoot of any other movement. It became manifest by the order of Akal . I would ask you to publish this reply so that your readers are aware of facts that are personal to me.

Kamalroop Singh