Tuhady Patar (Your Letter)

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gurU qyg bhfdr bfry kI iliKaf,PYslf suprIm kort df,kys liVaf mlkIaq isMG rfhI vkIl ny qy JUTf prcfr krky ishrf bfbf ivrsf isMG nUM bnfieaf jf irhf hY.

ajIq isMG rIafltr ipCly do hPiqaF qoN aKbfr ivc NCERT dIaF ikqfbF ivc iswK gurUaF dI sLfn dy iKlfP iliKaf hox bfry pMjfbI idaF aKbfrF ivc ilK rhy hn. BfrqI suprIm kort df PYslf iswKF pRqI jF iswK gurUaF dI sLfn dy brKlfP pihrfgrfPjL nUM NCERT HISTORY TEXTBOOKS FOR GRADE X, XI AND XII ivcoN htfAux dI sUcnf qF iswK sMgqF nUM idMdy hn pr AunHF ny koeI vI GoK pVqfl nhI kIqI ik ieh Aupfrlf iks ny kIqf. ieh kys kdoN kort ivc igaf qy iks iks sMsQf ny ies kys dI pYrvfeI kIqI. ikqnI vfr ieh kys ikhVI ikhVI kort ivcoN Kfrj kIqf igaf qy NEFARIOUS ROLE OF murlI mnohr jLosLI,MINISTER OF HUMAN RESOURCES DEVELOPMENT, GOVT OF INDIA[ ajIq isMG rIafltr dy afpxy dwsx muqfbk, " mYnUM ies bfry koeI Kfs jfxkfrI nhI sI ieh qF mYnUM bfbf gurbcn isMG idaF syvkF ny iewk Cipaf hoieaf pYNPilt hwQ ivc idwqf qy aKbfr ivc ilKx nUM ikhf ijs dy aDfr qy mYN ieh lyK aKbfr ivc ilKy hn".

bfbf ivrsf isMG jF AunHF dy zyry vloN ies kys dI koeI pYrvfeI nhI kIqI geI. ijs qrHF isafsI bMdy mOky df lfhf lYx leI iksy hoeI durGtnf vflI QF qy phuMc jFdy hn pr krnf kuwJ nhI huMdf iblkul iesy qrHF bfbf ivrsf isMG suprIm kort dy PYsly qoN bfad afpxy pYsy dy jor nfl qy afpxy syvkF rfhIN iswK jgq ivc afpxI sLoBf vDfAux leI aqy afpxI gfhkI dy Gyry nuM vDfAux leI afpxy hwQ pYr mfr rhy hn. asl ivc ies kys nfl ienHF df dUr df vfsqf nhI. suprIm kort dy PYsly qoN bfad,swB qoN pihlF ienHF ny huisLafrpur ijLly dy iek ipMz Grflf ivc kIrqn drbfr kIqf. kIrqn krn vfly sn srdfr joigMdr isMG qy srdfr gurcrn isMG rMDfvf sn. inAUXfrk styt vfly poR: gurbcn isMG amrIkf qoN spYsLlI ies kMm vfsqy swdy gey sn ijnHF ny swB qoN pihlF NECRT dIaF skUl dIaF ikqfbF ivc iswK sMgqF nUM iswK gurUaF dI sLfn dy brKlfP iliKaf hox bfry sUcnf idwqI. hjLfrF dI qYdfd ivc iekwTy hoey iswK bVy rohb ivc afey qy afKx lwgy ik asIN qF gurU qyg bhfdr jI nUM ihMd dI cfdr krky Xfd krdy hF pr skUlI ikqfbF ivc mOky dI srkfr gurU sfihbF nUM BgOVy, gVbV krvfAux vfly,pMjfb ivc sLFqI BMg krvfAux vfly aqy lokF nUM mOky dI srkfr dy brKlfP BVkfAux vfly iliKaf hoieaf hY. ieh kI?

ies qoN Jwt bfad styj qoN ieh afK ky vfh vfh Kwt leI geI ik bfbf ivrsf isMG dI asLIrvfd krky suprIm kort ny PYslf idwqf hY ik, jo vI iswK gurUaF dI sLfn dy iKlfP NCERT BOOKS ivc hY, Auh agly sfl skUlI ikqfbF ivcoN htf idwqf jfvygf. bs ieh gwl afKx dI hI zyr sI,iPr ijvyN asIN pMjfbI krdy hF,bfbf ivrsf isMG bwly bwly, bfbf ivrsf isMG DMn hn ijnHF dI vjHf krky suprIm kort ny PYslf iswKF dy hwk ivc idwqf hY.soicaf kuwJ vI nhI qy nf hI asIN kdI socx bfry socdy hI hF. lkIr dy PkIr vFgr jy bMnqf isMG ny bfbf ivrsf isMG nUM DMn DMn afK idwqf hY qF mYN ikAUN ipCy rih jFvf.iPr ikqy bfbf ivrsf isMG vflf rwb myry nfl nrfjL hI nf ho jfvy.iesy hI qrHF ipCly kuwJ smyN qoN torFto ivc vI iekwT krky glq pRcfr kIqf jf irhf hY ik suprIm kort dy ies PYsly ipCy bfbf ivrsf isMG df bhuq BfrI Xogdfn hY.

afE vyKIey ik aslIaq kI hY.

ieh kys 1995 ivc sLurU hoieaf.zf: mlkIaq isMG rfhI,vkIl cMzIgVH qoN ies kys dI pYrvfeI awgy ilKIaF cfr sMsQfvF sLRo[gu[pR kmytI,idwlHI gurduafrf pRbMDk kmytI,cIP Kflsf dIvfn aqy gurU nfnk birdrhUz sisfeItI vloN kr rhy hn. jy iksy nUM ies ivc sLwk hovy qF vkIl zf: mlkIaq isMG jI df mobfeIl nMbr ieh hY,98140-17142, qy gwl kIqI jf skdI hY. gurUaF dy nfm nM Dwbf lgfAux krky pMj kroV rupY df kys hfly vI kort ivc cwl irhf hY ijs dI dyK-Bfl vI rfhI sfihb hI kr rhy hn. igafrvI jmfq dI tYkst buwk df ilKfrI pRo; ibpn ibMdrf hY jdoN ik bfbf ivrsf isMG dy pYrokfr afpxy Cpy pYNPilt ivc sqIsL cMdrf df nfm ilK rhy hn. pRO: sLqIsL cMdrf dsvI dI tYkst buwk df ilKfrI hY. ies kys df PYslf pMjfb aqy hirafxf hfeI kort ivc 1996 ivc hoieaf qy NCERT nUM jo vI iswK gurUaF dI sLfn dy briKlfP hY afpxIaF tYkst buks ivcoN htfAux df hukm hoieaf. ieh hukm Abstract of Sikh Studies,Spokesmen and many other Journals ivc Cipaf sI.pihlI irt ptIsLn nMbr 9379 aOP 1997 nUM ies krky Kfrj kr idwqf igaf sI ik aYn sI eI afr tI nUM ieh hukm idwqf jf irhf hY ik jo vI iswK gurUaF dI sLfn dy briKlLfP afpxIaF tYkst buks ivc hY AusnUM inkfl dyvy. pr NCERT ny ieh swB kuwJ krn qoN ienkfr kr idwqf qy dUjI irt ptIsLn pMjfb aqy hirafxf hfeI kort ivc drj kr idwqI geI ijs df nMbr 2271 aOP 1998 hY jo hfly vI kort ivc peI hY. ienHF cfrF sflF ivc ieh kys do bfr suprIm kort ivc igaf.pihlI bfr ieh kys LPA NO.186 of 2000 and second time NO.98 of 2000.ies kys df PYslf 12 sqMbr 2002 nUM suprIm kort ny kIqf.ies kys df PYslf vI ihMdosqfn dy sfry vwzy vwzy aKbfrF ivc Cipaf sI. qd qk bfbf ivrsf isMG aYNz pfrtI df ies kys nfl koeI lYxf dyxf nhI sI. bfbf ivrsf isMG ies kys nfl afpxI mihmf vDfAux leI afpxy afp juV gey hn qy QF QF jlsy kr kr ky afpxI zyrydfrI nUM cmkfAux leI lokF nUM guMmrfh kr rhy hn.jy kr ieh kys vfikaf hI AunHF ny spurIm kort ivc iswK gurUaF dy siqkfr krky aqy iswK Drm nUM muwK rwK ky liVaf hY qF vkIl dI idwqI hoeI PIs dI koeI iek rsId aKbfr ivc Cfp ky afpxf pwK pyC krn qF ik sMgqF nUM ivsLvfsL ho sky nhI qF iswK sMgqF nUM hor guMmrfh nf krn. AunHF kol ies kys sbMDI jy kr koeI hor dsqvyjL vI hovY qF aKbfr ivc Cfpx qoN iZwl nf krn. suprIm kort df PYslf aMgryjLI ivc afAUx vfly hPqy ivc iksy iek ieQON dy aKbfr ivc lwgygf ikrpf krky iDafn nfl pVH lYxf. hor ivsQfr leI dyKo:

(Dr.M.S.Rahi)chandigarh

Mobile: 98140-17142, E-mail:msrahi@rediffmail.com

Note: Also see Abstract of Sikh Studies, April-June 1996,p 130:July-September,1996,p 77:January-March,1999,p 15;July-September,2001,p 74;October-December,2001,p 34,April-June,2002,p 35.

myrI iswK sMgqF nUM iehI apIl hY ik iksy dy ipCy lwgky afpxf smF nsLt krn qoN pihlF ieh vyK lYxf cfhIdf hY ik kI Auh zyrydfr Aus iswKI ivc ivsLvfsL krdf hY jo gurU gRMQ sfihb ivc BrI peI hY. ikqy Auh afpxI iksm dI iswKI df pRcfr qF nhI kr irhf. jo vI bfby quhnUM awj vihmF BrmF, hvnF,i vDIaF vDfnF, jMqrF mMqrF ivc Psf ky quhzI jyb ivcoN pYsf inkfl rhy hn Auh bfby nfnk dI iswKI qoN sYNkVy kohF dUr hn qy qusIN vI AunHF qoN hjLfrF koh dUr rho. ieh sfrI jfxkfrI Thw Sikh Bulletin January 2003 ivcoN leI geI hY.

gurU pMQ df dfs,

gurcrn isMG (ijAUx vflf) brYNptn

tONm I love your site !! great info I hope to read more of that !
Thanks,
Tom
hrpfl isMG kYlgrI
DEAR READERS,

WAHEGURU JI KA KHALSA,

WAHEGURU JI KI FATEH

WITH THE BLOODY CLASH BETWEEN MEMBERS OF KHALSA PANCHAYAT AND PRESENT DAY MAHANTS AND THERE SUPPORTERS MOVEMENT FOR LIBERATION OF DARBAR SAHIB COMPLEX AND OTHER SIKH SHRINES HAS BEEN STARTED. IN THIS UNFORTUNATE INCIDENCE SEVERAL PERSONS WERE SEVERLY BEATEN AND INJURED. MUCH HUE AND CRY IS RAISED AGAINST MEMBERS OF KHALSA PANCHAYAT WHO WERE MARCHING PEACEFULLY TOWARDS SGPC COMPLEX RECITING GURBANI.THEY WERE DEMANDING RESIGNATION FROM SEVADARS OF AKAL TAKHAT AND KESHGARH SAHIB DUE TO THERE ALLEGED INVOLVEMENT IN CERTAIN CRIMINAL ACTS AGAINST SPIRIT OF SIKHISM. SGPC USED SERVICES OF S.S.F(MEHTA CHAWLA) TO TACKLE SKP MEMBERS ON SIMILAR LINES AS WAS DONE BY PRO BRITISH MAHANTS IN PRE INDEPENDENCE ERA.IN THE AFTERMATH SGPC SACKED ONE OF THE SEVADARS( SEVADAR OF KESHGARH SAHIB).IT HAS RAISED SEVERAL QUESTIONS ABOUT CREDIBILITY OF HUKUMNAMAS ISSUED FROM AKAL TAKHAT AND SEVERAL OTHER ISSUES.

SGPC CHIEF K.S.BADUNGAR IN HIS PRESS CONFERENCE ON 23 FEB SAID THAT MANJIT SINGH STANDS SACKED BECAUSE OF ALLEGATIONS OF CORRUPTION AGAINST HIM HAVE BEEN PROVED.HE HAS GONE,BUT WHAT WILL HAPPEN TO VICTIMS OF SO CALLED HUKUMNAMAS ISSUED BY HIM AS A MEMBER OF SINGH SAHIBAN TEAM. VEDANTI WILL MEET THE SAME FATE SOONER OR LATER. THERE ARE SEVERAL SERIOUS ALLEGATIONS AGAINST VEDANTI.IT WAS BEING ALLEGED HE WAS THE MAN BEHIND PARDONING A RAPIST DHANWANT SINGH AFTER TAKING BRIBE.ABSOLUTE POWER CORRUPTS A PERSON,I DON'T NOT SEE ANY NEED FOR THESE POSITIONS. ALL SIKHS KNOW WHAT PURPOSE THESE HIGH PRIESTS HAVE SERVED TO SIKH NATION ,EXCEPT SERVING CERTAIN POLITICAL ELEMENTS LIKE TOHRA AND BADAL.THESE CLERGYMEN WERE REPEATEDLY USED BY SO CALLED AKALI LEADERS TO SETTLE THERE PERSONAL SCORES.IN RETURN THESE PRIESTS WERE ALLOWED TO DO WHATEVER THEY WANTED,THAT MADE THEM CORRUPT.THEY ISSUED HUKUMNAMAS TO SERVE VESTED INTERESTS OF THEIR BOSSES

SARDAR KALAAFGANA HAS TRIED TO AWAKEN SIKHS ABOUT THIS NEW KIND OF GURUDUM THAT COULD BE OF CERTAIN IMPORTANCE TO PRESENT DAY MAHANTS (MAHANTS WHO ARE USING THESE PAID CLERGYMEN TO CONTROL SIKH AFFAIRS INDIRECTLY) BUT FOR VAST MAJORITY OF NANAK NAAM LEVA SIKHS THIS SYSTEM IS PROVING DETRIMENTAL. S. GURTEJ SINGH FORMER I.A.S., NATIONAL PROFESSOR OF SIKHISM ,S GURDARSHAN SINGH DHILLON ,S.AMAR SINGH AND OTHER INTELLECTUALS HAVE TERMED THIS CLASH AS THE BEGINING OF FREEDOM STRUGGLE FOR SIKH SHRINES FROM STRONG GRIP OF PRESENT MAHANTWAD.

KHALSA JI TIME HAS COME TO BE AWAKE AND WHOLE HEARTEDLY SUPPORT THIS MOVEMENT STARTED BY S.KALA AFGANA,BHAI KAHAN SING NABHA AND PRESENT DAY SIKH INTELLECTUALS LIKE S.GURTEJ SINGH AND ORGANIZATIONS LIKE SKP.
GURU FATEH

YOUR'S

HARPAL SINGH

RESPECTED SARDAR PUREWAL SAHIB,
SAT SHRI AKAL.

I HAVE NO WORDS TO PRAISE FOR SERVICES YOU ARE DOING TO RATIONAL SIKHISM.I READ ARTICLES ON YOUR WEBSITE REGULARLY,THOUGH I AM SENDING MY COMMENTS ON PRESENT SCENERIO FOR THE FIRST TIME.

ALL TRUE BELIEVERS OF GURU GRANTH SAHIB FEEL SAD BECAUSE OF ACTIVITIES OF SOME FRUSTRATED ELEMENTS AGAINST SIKH INTELLECTUAL SARDAR KALA AFGANA . THEY ARE SUCCESSFUL TO SOME EXTENT BY BRINGING CHIEF SEVADAR OF AKAL TAKHAT INTO BASELESS CONTROVERSY.THESE DIGRUNTLED ELEMENTS ARE TRYING TO MAKE SAME MISTAKE ,WHICH WAS DONE IN THE PAST BY PRIEST CLASS BY EXCOMMUNICATING SINGH SABHA LEADERS.

AS FOR I KNOW PRIEST (CLERGY MEN) CLASS WAS NEVER RECOGNISED BY SIKH GURU'S .AS PER GURU'S HUKUM EVERY SIKH IS SUPPOSE TO READ,RECITE GURUBANI AS MUCH AS HE CAN.HE CAN GET HELP FROM FELLOW SIKHS IN UNDERSTANDING GURBANI IF HE NEEDS SO. FOR A TRUE SIKH GURU'S HUKUM IS EVERYTHING.WE WERE TOLD BY TENTH NANAK "GURU MANIO GRANTH".THERE WERE NO LOOPHOLES (SHANKA) IN THAT HUKUM.GURU'S HUKUM IS THE ONLY HUKUM THAT WE NEED TO FOLLOW.EXCEPT GURU NOBODY CAN ISSUE US EDICTS.I THINK THERE IS NO NEED FOR SARDAR KALA AFGANA TO APPEAR BEFORE SEVADAR OF AKAL TAKHAT . HE DO NOT HAVE ANY RIGHT TO SUMMON ANYBODY.HE IS PAID EMPLOYEE OF SGPC .SEVADARS BEFORE HIM WERE USED BY SGPC CHIEFS AND OTHER POLITICAL(THESE PERSONS EVEN DO NOT HAVE REMOTE CONNECTION TO SIKHISM) ELEMENTS.THESE SEVADARS WERE RESPONSIBLE FOR CREATING FACTIONALISM IN BRITISH COLUMBIA WITHOUT ANY LOGIC.I STRONGLY APPRECIATE EFFORTS OFSARDAR GURTEJ SINGH AND OTHERS TO CHALLENGING PUJARI CLASS (I DON'T SEE ANY DIFFERENCE BETWEEN OTHER PRIESTS AND SEVADAR OF AKAL TAKHAT ).

VIEWS EXPRESSED BY KEY RSS LEADER SUDARSHAN REGARDING DASAM GRANTH SHOULD BE EYE OPENERS FOR CRITICS OF KALA AFGANA.SIKH NATION HAS TO THINK ABOUT NEFARIOUS DESIGNS BEHIND THIS CONTROVERSY, NOW THESE ELEMENTS STAND EXPOSED BEFORE KHALSA PANTH

I THINK TIME HAS COME FOR GURU'S SIKHS TO UNDERSTAND THE REALITY AND COME FORWARD IN OPEN TO SUPPORT SARDAR KALA AFGANA'S CAUSE OTHERWISE IT WILL BE TOO LATE .
WAHE GURU JI KA KHALSA,WAHE GURU JI KI FATEH

YOUR'S HARPAL SINGH (CALGARY)

srvn isMG ZMzf Respected S. Makhan Singh Purewal,

S. Gurtej Singh has provided a very good clarification on S. Gurbakhsh Singh Kala Afgana's writings. It is to the point, brief and written in simple Punjabi so that a maximum number of readers could benefit from it. I would urge S. Gurtej Singh to contribute more often to your website on Sikhism and its problems.
You are doing a great service to the readers on two fronts namely: Sikhism and Punjabi language. Both are noble deeds.
Please accept my congratulations and gratitude. I am a regular visitor to your wonderful website. Keep it up!
Sarwan Singh Dhanda, Canada
jsivMdr isMG
Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh

Looks like the big egos have been hurt on the issue of "Akal Takhat decides on Videoconference to hear KalaAfghana". Are'nt Sikhs supposed to be humble and does'nt the teaching of Sri Guru Granth Sahib Ji teach one to practice humility. So much rage towards KalaAfghana on what grounds is it justified. So far where has he gone against Sri Guru Granth Sahib Ji. Sri Guru Sahib Ji says to listen understand and implement the teachings of the Guru Granth. Looks like these people are pure word worshippers and thus have decided not to make any effort to understand Sri Guru Granth Sahib.

The text in italics is from Andy Mark's letter and the regular bold text is my response, at the end is the original group email sent by Andy Mark. Who is Andy Mark? Why is he against KalaAfghana? Or is this a coward who is not using his real name.
On the issue of:

He is also s guiltyt of using the Gurbani as " Pahaadey " ( math tables ) in the books as it looks his supporters must have tossed and turmoiled the pages (Ang ) of SGGS more than 10000 times to copy the Tuks which he present as the utterence of Guru sahib and not a Shabad which is Guru .

The Akal Takhat had no objection how he has used Gurbani. The strength is in understanding & implementation of Gurbani. Could someone shed light as to why Gurbani cannot be used in the form written above i.e. "Pahaadey" (math tables). On the issue of "tossed and turmoiled pages of Sri Guru Granth Sahib" as written above by Andy Mark when multiple Akhand Paaths are done are'nt pages tossed and turned. By the way KalaAfghana is computer literate and used the electronic form of Sri Guru Granth Sahib. I hope these people know that one can cut and paste Gurbani when it is in its electronic form.

KalaAfghana is anti sant / anti derawaad. The only sant he recognizes is Sri Guru Granth Sahib Ji. Now the so called Dera waadi Sikhs or the ones possessed by Bipran ki reet are going to do as much mud slinging as they can. By calling him convict of moral turpitude (by the way was'nt this a defamation case filed by KalaAfghana which he lost that Jagtar Singh Sandhu is talking about. Did'nt the then Gurdwara Prabandak committee at Victoria issued a memo finding no wrong doing on KalaAfghana's part. Was there ever a complaint filed with the police by any person against him? Show me the evidence. When you loose a defamation proceding case does it become moral turpitude?

By calling him Panthic Dokhi - what nonsense which panth is being talked about here. Where is it written in the Rehat Maryada that if Akaal summons you then you become a Panthic Dokhi. The rule " you are not guilty untill proven otherwise" applies to the Sikhs as well. Show me the evidence to the contrary.

Otherwise it most difficult to produce nine Vol of Books in a period of 2/3 years.

On the issue of writing 9 Volumes in 2/3 years is absolutely incorrect. He has been in Canada since January 1984. He started writing his first book in 1990 and ever since then has been writing. So Singh Ji get your facts straight. With Waheguru's grace he is still writing at 81 years of age.

But they succeeded in organising a meeting of Mr Afgana , his Son-in -law , Sant Hari Singh Randhawa , Jathedar Nihal Singh of Hrian Velan (Hoshiarpur) alongwith other devout sikhs (about 40 ) .This meeting was Video Recorded from where Mr. Gubax Singh Kala afgana (retired sub Inspector pb Police) fled away as he could not answer the volley of questions. The recording is available with the authorities .

Gurmaat discussions is not done through volley of questions, volley of questions is a way to downplay the individual. I have seen the video in question - it lacks substance. All it shows how shallow were the people who were raising the questions. Of course the sants would want you to be nothing more than word worshippers, because if you really understand Sri Guru Granth Sahib then the Sants would go out of business.

Mr. Kalaafgan's son-in-law Mr.Sekhon who is a teacher of Chemistry probably read a Paper on brhalf of Mr Afgana which was highly objected by the Sikh Sanagat and for which the Management od Dashmesh Darbar had to beg sorry.

The paper read by Dr Devinder Singh Sekhon was an "Analysis on Bachitar Nataak from Dasam Granth", sure we do not believe in Dasaam Granth in its complete form it is an open fact even the Akaal Takhat is aware and there are numerous Sikhs who share our belief. At Sri Harmandir Sahib and at Sri Akaal Takhat Sahib you do not find the Dasam Granth.

It is informed that he sent Sh.Gurtej Singh ex IAS in his place ( who is the brain behind all this) on his behalf to present his case .Now it is well evident that who are the people hetching this conspiracy .

Sardar Gurtej Singh Ji the well known Professor of Sikhism has supported KalaAfghana's work, since KalaAfghana's work is based on the principles of Sri Guru Granth Sahib Ji. He has been a source of inspiration and encouragement, he is a preacher of the Guru's word. We all believe in the one truth "Sri Guru Granth Sahib Ji" and our effort is to make the word worshippers into individuals who listen understand and implement the teachings of Sri Guru Granth Sahib Ji. Wake up Singh Ji, there are thousands of Sikhs who agree with KalaAfghana's work , have you ever wondered. Why ??

5. The video conferencing , photo copies , a Lawer , or a representative etc is disgrace of the Holi Seat .

We should respect the decision of doing the Videoconference.

As Gursikhs let us take a deep look at the work of an old man who is trying to tell us to wakeup and understand why we are in the present state.. , could we have done something wrong, did we not listen to our Guru, may be just reciting paath doing Akhand Paath without understanding what it means and then not making an attempt to implement it in our life is the reason for our present state of affairs.

Better late than never.

Guru Fateh

Panth Da Daas

Jasvinder Singh

Adny Mark,

Here is an ABC lesson of Sikhi for you.……. Don’t hide like a mouse behind a Pseudo name of Andy Mark.

If you want to throw mud at some one (as you have tried to do in case of S.KalaAfghana), then appear openely in public & do it. Don’t try to do it from the mouse hole you are hiding in.

Let us know as to who you are! ..... A man, a woman, or an Eunuch?

Kirpal Singh, USA.

pRimMdr isMG
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vfihgurU jI kf Kflsf.
vfihgurU jI kI Piqh ]

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ilKdy smy koeI sLbd afp jI,jF iswK Drm dy iKlfP iliKaf igaf hovy qf dfs muafPI mMgdf hY. pyprf ivc cwl rhy vfd ivvfd nUM pV ky iswK hox dy nfqy ilKxo rih nhI sikaf.
jnvrI 31,2003

pRimMdr isMG kYlyPornIaf.

gurdIp isMG
Maryland Annual Akhand Kirtan Samagam
Vaaheguru Ji Ka Khalsa
Vaaheguru Ji Ki Fateh

The Washington DC Metropolitan Area Sangat requests your sangat at the Maryland Annual Akhand Kirtan Samagam to be held on March 8-9, 2003.

The morning Diwan (9.30 am - 2.00 pm) and the evening Rehan Sabahi Kirtan (7.30 pm - 4.00 am) will be held at Gurdwara Guru Nanak Foundation of America - 12917, Old Columbia Pike, Silver Spring, MD 20904.

DON’T MISS THIS OPPORTUNITY !!!! Sangat will be coming from Canada, UK, Boston, California, New Jersey, North Carolina, New York, Michigan, Ohio, Florida, Georgia, Nebraska, Connecticut, Texas, etc. Raagis include Giani Nahar Singh Ji (Vancouver), Bhai Manjit Singh Ji (UK), Bhai Harpreet Singh Ji (Toronto), Dr. Tejinderpal Singh Ji (Toronto - Tentative), Bhai Swaran Singh Ji (California), Bhai Preetam Singh Ji ‘Channi’ (New Jersey), Bhai Amardeep Singh Ji ‘Deepy‘ (California - Tentative), Bhai Telvinder Singh Ji (Toronto), Bhai Amarjit Singh Ji (North Carolina), and others.

For further information, please contact Gurdeep Singh (301-435-0736 or 301-528-2222).
Please pass on this information to your local Gurdwara, your family and friends, and to any other Sikhism-related mailing list you belong to.

Vaaheguru Ji Ka Khalsa
Vaaheguru Ji Ki Fateh

jsivMdr isMG
Singh Sahib Jathedar Joginder Singh Vedanti:

Waheguru Ji Ka Khalsa,

Waheguru Ji Ki Fateh,

Wake up Jathedar Ji the RSS is proving us to be Hindus now.

Stop the Recitation from Dasam Granth at Patna Sahib and Hazoor Sahib.

If you do not act now then slowly like what happened to Buddism, the same will happen to Sikhism.

Remember Buddism is found more outside India, same could happen to Sikhism, we may face extinction in India if the Panth does not come together and stand up under the teachings of Sri Guru Granth Sahib.

Guru Fateh,

Panth Da Daas,

Jasvinder Singh

Nanakshahi calendar won't be accepted: Sudarshan

Varinder Walia

Tribune News Service

Amritsar, January 30

The recitation of Gurbani from the holy Dasam Granth at Patna Sahib and Hazoor Sahib, two of the five Takhts of Sikhs, every day has proved beyond doubt that Sikhs are part of the Hinduism.

These were the views expressed here today by RSS chief K.S. Sudarshan in an interview with The Tribune. He claimed that even Sikh Gurus had preached that Sikhs were part of Hindus. Mr Sudarshan said that the definition of Hindu "dharma" was deliberately distorted by the British while translating it into English as "religion". He said the word "dharma" had more wider meaning than the word "religion". Elaborating, he said the word "dharam" did not have any synonym in English. Hindu dharma should be considered as a way of life — a definition which was even accepted by the Supreme Court in 1944. "Whosoever lives in India will have to accept it". He claimed that even Sikh Gurus preached this definition during their lifetime. He said if Muslims, Jews etc. accepted this definition of "dharma", they were free to worship at their religious places.

Replying to a question, Mr Sudarshan said the British had created a chasm between Hindus and Sikhs for their vested interests. He alleged that "Keshadharis" (those who wear unshorn hair) were mentioned as Sikhs by the British during the first census of the country, though they (the Sikhs) had asked the census authorities to record them as "Hindus and Sikhs both". Coming heavily on radicals, Mr Sudarshan said that there was no minority community in India, as they all were part of Hindus as the Muslims, Jews and Jains who had been living here were sons of this soil and hence could not be construed as members of the minority communities. Since conversion was never banned in India and hence people kept on converting from one faith to another, all including Jews and Christians were safest in India. However, Hindus who had migrated from India to England or other countries should be considered as minorities.

He ridiculed the radical leaders who had been considering the Sikhs as "separate distinct community". When asked as to why he did not direct his leadership to hold meetings with Sikh high priests to sort out such matters, he said they had been doing so from time to time.

Mr Sudarshan said that the Sikh masses were unlikely to accept the "Nanakshahi calendar" as all Gurpurbs and other Sikh festivals had been celebrated on the basis of the old Saka era. He claimed that in due course of time, Sikh masses would reject the "Nanakshahi calendar".

srvn isMG ZMzf
Dear S. Makhan Singh Purewal,

I read your article "Sahi Disha Wal Qadam" thoroughly and appreciate your effort to keep the readership advised truthfully. Personally, I agree whole-heartedly with you.

You have suggested a very good idea to resolve the precarious situation our brethren in British Columbia are faced with. I hope and pray the hierarchy in Amritsar consider your suggestion sincerely and try to save the dwindling community. What a horrible tragedy? Look at the other religions, they continually try to increase their numbers. And, here we are fighting over money and power - both against the teachings of Sri Guru Granth Sahib. Shame on us! My humble advice is contained in the following Urdu quotation:
                   Lahron Ki Tarah Laro,
                   Samundar Ki Tarah Ek Raho.

I was delighted to notice the beginning of communication between Sri Akal Takht and S. Gurbakhsh Singh Kala Afgana. No matter how negative it would seem at the first look, but I am optimistic, it would ultimately change in favour of the truth. May God bless Mr. Kala Afgana with good health to bring this matter to an amicable resolution! Kindest regards!

Respectfully yours,

Sarwan Singh Dhanda, Canada

crnjIq isMG bwl Baba Virsa Singh Ji
Dasam Granth, Review
Except for the very few writings that apparently are that of Dasmesh Guru Gobind Singh Sahib in the so-called Dasam Granth’s compilation, no rational minded person, especially a true devout Sikh can subscribe the other numerous mythological and erotic writings to Dasmesh Guru Gobind Singh Sahib because these are evidently a collection of texts from the Markunday and other Purans and Eroticas. Contrary to Guru Granth Sahib’s scriptures that are stamped with the signatures of its co-authors, Guru Nanak Sahib and eminent Hindu and Muslim saints, none of the Dasam Granth’s writings can be positively authenticated.
In my humble opinion to attribute the compilation of the Dasam Granth in its entirety to Dasmesh Guru Gobind Singh Sahib is to profess one’s mythical tendencies, blind faith, gullibility and/or lack of comparative in-depth study of the incontrovertible Guru Granth Sahib and controvertible quasi Dasam Granth. Anyone or combination of these reasons can render a person incapable to comprehend, interpret and differentiate between the fundamental doctrines, concepts, philosophy and themes of the two incompatible Granths. To me it is sacrilegious to perceive that Dasmesh Guru Gobind Singh Sahib would conceive, write, compile and preach mythical and erotic scriptures that are incompatible with the spiritual concepts, religious doctrines and moral values of Guru Granth Sahib. Why would Dasmesh Guru Nanak Sahib deviate from the spiritual, moral and scriptural guidelines established by the preceding Guru Sahibs and not stamp his works with his signatures? Since you tout and promote the Dasam Granth in its entirety I cordially invite you to visit my Web Site
www.sikhsundesh.net and read along with your children, family members, friends and disciples a concise analytical review of the Dasam Granth I have written and published on the site. And forward this E-mail to the other members of the pro-Dasam Granth clique i.e. Rashtrya Swaym Sang or Sikh Sangat because I do not have their E-mail addresses.
Charnjit Singh Bal
jsivMdr isMG Bhai Sahib Ji
Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh

In reference to Gurbilas Patshahi 6 book published under the seal of SGPC and putting a ban in Oct 2000 which did not stop its sale from the SGPC and affiliate book stores, there was no step taken by the Akal Takhat against any of the 14 rattans listed in the editorial reference including Joginder Singh Vedanti. Why not? How could the caretekers of Guru Nanak's panth not be questioned for their approval of this book which is in principle against the teachings of the Sri Guru Granth Sahib.

Yet you dare to question the writings of Gurbaksh Singh Kala Afghana on what grounds. Is this not one sided affair? The question is who questions the Jathedars for their approval of Gurbilas Patshahi 6
as an essential text for the Sikhs.
Sikhi is for justice at all levels and if the status and sanctity of the Akal Takhat has to be maintained there has to be fairness at all levels.
Put the 14 rattans listed in the Gurbilas Patshahi 6 book in front of the Akal Takhat first. This would mean Joginder Singh Vedanti being a judge for himself in front of Sri Guru Granth Sahib.
How can you be one sided? We will not let this happen. We will work towards getting justice from the Sikh sangat and if this involves exposing you all through Gurbilas Patshahi 6 so be it.
If this is Guru Nanak's Takhat and if SGPC has truth as a founding principle, then be fair and live up to Guru Nanak's standard. It is a time for test for the Jathedars.
The truth will prevail. The letter from Vedanti Ji to KalaAfghana had no single reference to where he went against the Sri Guru Granth Sahib.
Maryada (principles) keeps the Akal Takhat alive not the Jathedars.
I know you all never reply. Why is that?
Guru Fateh

Panth Da Daas,
Jasvinder Singh
crnjIq isMG bwl
Sikhism, an Egalitarian Faith
Charnjit Singh Bal
I have reasons to believe that the rational and liberal minded elements of the International Sikh community are encouraged by the news that a group of prominent Sikh Scholars including Prof. Gurtej Singh, Gen. (Ret.) Narinder Singh, Prof. Gurdarshan Singh Dhillon, Spokesman-Editor Joginder Singh, Former Justice Ajit Singh Bains and Khalsa Pachayat Convener Rajinder Singh have written a letter to the Akal Takht Jathedar regarding his authority to promulgate Hukumnamas (Edicts). It is about time that somebody told the Sikh Clerics that the Sikhism is a lay religion i.e. there is no ecclesiastical hierarchy or elitism in Guru Nanak’s Sikhism.
In the post Guru era the many a self-serving Sikh leaders have replicated Mantras that the Brahmins practiced to promote blind Faith devotion in the Hindus during the primeval and medieval times. In the past, since illiteracy and spiritual ignorance were more prevalent among the masses, it was lot easier for these shrewd religious leaders to induce blind faith and impose prejudices, taboos and superstitions. There were fewer learned and rational minded people those who rejected the dogmatic rigmarole of heaven/hell, sin/penitence, human/animal sacrifices, and charity/feasts to the self-anointed holy men of dubious credentials.
However there is lot more literacy and spiritual awareness among the contemporary International Sikh community now than Baba Khem Singh Bedi era. According to Sikh history Baba Khem Singh who was head Granthi of Akal Bunga proclaimed himself the eleventh Sikh Guru in 1887 A.D. The kingpin of Singh Sabha movement Prof. Gurmukh Singh was excommunicated on trumped up charges and hounded by Baba Khem Singh and his cohorts including Sodhi/Bedi progeny, Mahants and Pujaries of Sikh Centers because the former censured Baba Khem Singh’s nefarious anti-Sikh act. The same clique drove Giani Ditt Singh to destitution and early grave because he supported his companion, Prof. Gurmukh Singh. It took more than a century for the Sikh posterity to annul that so-called Hukamnama and rehabilitate Prof. Gurmukh Singh to his rightful eminent place in the vanguard of Sikh pioneers.
As for the Sri Akal Takht, its Jathedar and his Hukumnamas, the medieval Sikh history is implicit at best in this regard. These names, positions and words are relatively new to Sikh vocabulary. In 1608/9 A.D. Guru Hargobind Sahib had an earthen platform called Thara Sahib built in the Harmandir Sahib complex. This platform later came to be known as Akal Bunga and remained as such till 1920 A.D. Guru Hargobind Sahib left Amritsar in 1630 A.D. after defeating Mukhlis Khan in a battle of Pipli Sahib in 1628 A.D. and settled at Kartarpur, Jalander. After this, except for Guru Har Rai Sahib’s, brief sojourn at Amritsar, no other Sikh Guru Sahib blessed Harmandir Sahib complex with his sacrosanct feet. As per history the Mahants/Pujaries locked the doors when Guru Teg Bahadur Sahib went to visit the complex in 1665.
In the post Guru era there used to be a head Granthi or a Mahant who managed the Harmandir Sahib complex. Being manager of the primal Sikh shrine he played an important role in the spiritual and temporal affairs of the Sikh community. For nearly two centuries the Mahants who were mostly from the Hindu institutions’ fraternities assumed autonomous roles, introduced Hindu mythology, idolatry, dogmatic rituals and socio-religious customs, into Sikh religious practice and social life that are still prevalent in the Sikh community.
During the British Raj the Government used to appoint a Sarbrah who was responsible to the Deputy Commissioner of Amritsar and played the role of the manager of the complex according to latter’s biddings. Till October 1920 Granthies or Pujaries of Akal Bunga performed the services under the directions of the Head Granthi, Mahant or Sarbrah of the of the Harmandir Sahib complex. At the time the Pujaries of Harmandir Sahib and Akal Bunga refused to recite Ardas for Krah Prashad offered by the Achhute or untouchable Sikhs. On October, 12, 1920 a procession lead by Sikh stalwarts including Prof. Teja Singh, Prof. Bava Harkishan Singh, S. Teja Singh Bhucher marched from Jallianwala Baag to the complex, the Harmandir Sahib Pujaries relented and recited the Ardas but Akal Bunga Pujaries were adamant and fled when confronted by the determined congregation.
Considering Akal Bunga deserted the congregation organized an ad hoc caretaker Jatha to protect Akal Bunga from vandalism until the old Pujaries retuned or new permanent caretakers were appointed. Teja Singh Bhucher was named Jathedar of this interim Jatha. The Sarbrah (S. Sunder Singh Ramgahia) was approached to persuade the old Pujaries to return but they refused. Since the Pujaries refused to return Teja Singh Bhucher stayed on for quite awhile. The history is not very explicit as to when the Akal Bunga came to be called Sri Akal Takht but its head caretaker came to be known as the Akal Takht Jathedar ever since. Hired and fired by the S. G. P. C. that came into existence in November 1920, the so-called Jathedar had a low profile till 1972 A.D. before Gurcharan Singh Touhra assumed the S. G. P. Committee’s stewardship that lasted quarter of century.
Under the aegis of Touhra and his cohorts the so-called Akal Takht Jathedar has ostensibly been elevated to a prominent place in the Sikh leadership echelon. On Sept. 26, 1979 when Jathedars Touhra and Talwandi had their quarrel referred to an ad hoc committee headed by the Akal Takht Jathedar his place was further raised a few notches. Ever since, although technically still hired and fired by the S. G. P. C. every Akal Takht Jathedar has been jockeying to be the Supreme Sikh spiritual and temporal Authority. To facilitate the pursuit of their self-seeking goal they have been projecting and promoting the Akal Takht as an awe inspiring holy Sikh shrine. Their ultimate aim is to have the Akal Takht proclaimed as the seat of supreme Sikh temporal and spiritual authority and the Akal Takht Jathedar installed as the Sikh Pope who would be in legitimate position to condemn as heretic any Sikh who dared to criticize the would be Sikh Pope and issue edicts against him.
However there are some fundamental roadblocks on the way to their ultimate goal. The universal Sikhism is an inclusive and lay religion in which there is an eminent place for the learned preachers but there is no place for a priest much less a Pope. No one can annul a relationship between a Guru and his Sikh. And Sikhism does not glorify holy shrines or pilgrimages to such places. In fact Sikhism discourages sanctimonious pilgrimages, futile dogmatic rituals and ostentatious religious rites that spawns false sense of piety and egotism.
The word Hukam, that literally means Edict or command, suits the autocrats, theocrats, despots or totalitarian dictators; not the true Gurus, Saints, Apostles or religious teachers and preachers. In the vocabulary of Sikh scriptures word Hukam is used only in context to the omni-potent, omni-present and omni-scient God’s Will. The epitome of humility the Guru Sahibs never used word Guru’s Hukam, only Guru’s edification or Word.
To read descriptive articles in English and Punjabi on Akal Takht & Jathedar, Dasam Granth, Gurbilas Patshahi 6, Sehajdhari Sikh and more please visit my website www.sikhsundesh.net

mnjIq kOr
Waheguru ji ka khalsa!

Waheguru ji ki Fateh!!

Sardar Makhan Singh ji, I liked your contribution to the Sikhi in the form of website. Just wanted to let you know that following phrase that you have used "isWK kOm dI idnoN idn inwGrdI jf rhI qrsXog hflq qy ivcfr kro jI" is not right coming from a GurSikh.

Singhji, there is no need to be so disappointed. It is true that Sikh generation in India is drifting away from Sikhi but look around abroad.

Only yesterday at DARBAR-E-KHALSA I witnessed over 400 children participate in Sri Guru Gobind Singh ji's Gurpurb celebration. They are our future, they are the believers of Bana and Bani. Take care of them, love them, have faith in Guru. He is watching over these children of His.

Chardi Kala!!!

Guru Ang Sang!!

Manjit Kaur

ieMdr isMG
May your heart be filled with Compassion, Love, Joy, and Genrosity this holiday season.

And may you find the strength and inspiration you need to tackle any problem that may come your way.

O Lord, In all humility, We beseech Thee to use our hands in the service of Thy people

Some thoughts from Sikh scriptures:

O man, forsake thy self conceit and become meek, thus shalt thou obtain happiness Guru Nanak

In thought, deed and word, embrace thou the devotional service of thy Immaculate Lord Saint Jai Dev

Meditate thou on thy God, O my soul, and Thou shalt obtain the dignity of salvation. Saint Nam Dev

O Almighty God, give me strength that I may never be afraid of doing good deeds Guru Gobind Singh

srvjIq isMG
jQydfr gurcrn isMG tohVf dy ibafn aqy pRo drsLn isMG jI dy igafnI joigMdr isMG vydFqI jI nMU ilKy pwqr ny ,nfnksLfhI jMqrI nMU iewk vyr Pyr TMzy bsqy ivwco kwZ ky aKbfrF dIaF surKIaf ivwc lY afdf hY. sLromxI kmytI vlo mqf pfs krnf, klMzr nMU CpvfAuxf (lwgBwg 50 lwK df Krcf) bIbI jgIr kOr vlo ies nMU lfgU krnf aqy igafnI pUrn isMG vlo ies aml nMU rokxf, swq mLYbrI kmytI df bxfAuxf, pihlI mIitMg ivwc hI iqMn mYbrf vwlo asqIPf dyxf, Pyr igafrf mYbrI kmytI df sgMTn krnf (ijs ny koeI irport nhI idqwI) afidk Gtnfvf awKf awgy Gum rhIaF ny.

pMQ drdIaF dI soc, jo awj qo iqMn sfl pihlf sI ik ieh Kyz sMq smfj (mhMq smfj) rfhI afr aYs aYs vlo KyzI jf rhI hY, awj ies dI pusLtI jQydfr tohVf ny afpxy ibafn ivwc kIqI hY. ikMnF cMgF huMdf jy jQydfr tohVf sfihb gMdI isafsq qo Aupwr AuT ky isDfqk mwuidaF qy bIbI jgIr kOr df sfQ idMdy. pr AuhnF ny aijhf nhI kIqF, ikAuik bIbI jgIr kOr AuhnF dI isafsI sLrIk sI aqy igafnI pUrn isMG AuhnF dy hmfieqI nMU lwfBy krky bxfieaF igaf srkfrI jQydfr. awj vI asI Auhnf dy ies jqn nMU (jy Auh swcmuc hI gMBIr hn qF) jI afieaF afKdy hF.

klMzr df mudf koeI Dfrimk nhI hY ieh igxq dIaF igxqIaf-imxqIaf rfhI smy dI vMz krnf hI hY. jo DrqI,cMd aqy surj dy afpsI irsLqy aunusfr kIqI jFdI hY. awj sfrI dunIaf ivwc pRcwlq klMzr, surj anusfr bxfieaf jfdf hY aqy ibkrmI klMzr cMdrmf dy anusfr. DrqI surj dvfly DrqI 365 idn 5 GMty 48 imMt 45 sYikNz ivwc afpxf iewk cwkr pUrf krdI hY ies smy dI 12 mhIinaf ivwc brfbr vMz kIqI geI hY ijs anusfr 7 mhIinaf ivwc 31 idn, 4mhIinaf ivwc 30 idn aqy PrvrI ivwc 28 idn hudy hn bfkI smy nMU cfr sfl ipCo PrvrI mhIny ivwc joV iky 29 idn kIqy jfdy hn. iesy qrf hI cMd 29 idn 12 GMty 44 imMtF ivwc DrqI dI pRkrmf krky afpxy pihly asQfn qy puhcdf hY. cMdrmF df sfl 354 idn df huMdf hY jo surjI sfl qo 11 idn Gwt huMdf hY. ies sfl nMU surjI sfl dy brfbr rwKx leI hryk iqMn sfl ipCo iewk mhInf hor joVnf pYdF hY ies krky Aus sfl dI lMbfeI 13 mhIny dI ho jfdI hY ijs nMU loD df mhInF afiKaf jfdf hY aqy joiqsL ividaF ansfr aswLuB minaf jfdf hY.ijs ivwc koeI vI cMgF kMm nhI kIqf jfdf ,kI ieh gurimq hY jF mnmwq ?

buhq duK nfl ilKxf pY irhf hY ik awj sfzy afgU smiswafvf nMU sulJfAux ivwc nhI sgo AulJfAux ivwc ivsLvfsL rKdy ny. klMzr df ivsLf koeI ajyhf nhI ijs leI sfnMU kydrI srkfr qo iejfjq lYxI pvy. ieh inrol pMQk mslf hY .ieh spwsLt hY ik ies df ivroD krn krn vfly pMQ hqYsLI nhI hn .ieh ivroD vI koeI nvf nhI hY . ieh qF klMzr hY ijs nMU lfgU krn vyly pRcwlq qrIKf ivwc QoVI buhqI ihl-jul hoxI hI hY. ivroD qF 1930 ivwc, jdo drbfr sfihb df mukMml ibjlIkrn hoieaF sI Audo vI hoieaF sI. Kflsf jI jrf soco jy sfzy afgU ivroD qo zr ky ibjlI nf lgvfAudy qF awj sfzI hflq ikMnI hfs ohIxI huMdI!

jy asI ibkrmI klMzr (AujYn dy rfjf ibkrmF jIq dy nfm nfl sbMDq) nMU iqafg ik nfnksLfhI klMzr (guru nfnk sfihb jI dy nfm nfl sbMDq) nMU lfgU kr lYdy hf qF sfzy sfry gurpurb aqy hor idhfVyy hr sfl iewk hI qrIK nMU afieaf krn gy. imsfl vjoy gurU goibMd isMG jI df pRkfsL idhfVf hr sfl 5 jnvrI nMU hI hovYgf . aqy 25 dsMbr dI qrF sfrI dunIaf nMU Xfd ho hfvygf. ikMnI hYrfnI dI gwl hY ik awj sfnM vI ies qrIk vfry pqf nhI hY kI koeI pfTk ies vfry jfxkfrI dyx dI ikRpflqF krygf ik guru goibMd isMG jI df pRkfsL idhfVf 2004 ivwc ikMnI qrIK nMU hovygf. kI hovygf vI jF nhI, jy nhI qF ikAu?

hoeIaf Bulf leI iKmF krnf jI

afdr sfihq

srvjIq isMG

rIjLfienf abflso
I recently bought a very cute book (The Butterfly) at Amazon.com by that twelve-year-old Sikh author Jay Singh. I guess the reason I picked it up was because of the interview where his parents said he modeled the protagonist on the first (or one of them anyway) Guru, who was apparently very inquisitive and iconoclastic. I guess my question is this: Is he allowed to call the protagonist, “The Brave Little Guru Nanak”? I mean, is there anything wrong with doing that? I’m trying to get some opinions from as many Sikhs as I can as I’m doing a book report. Also, I don’t want to sound sceptical, but I don’t really think a boy wrote that book. The ideas and philosophies are of someone who has lived! At least passed 12! Is it possible that his parents might have helped him just a bit or maybe even more than a bit. And I have another unrelated question: Is there a significant difference between Sikhism and Islam? And if so, what are they? I thank you in advance for taking the time to answer my questions.
Kind Regards,
Regina Abalso
(regina74joy@yahoo.com)

amrjIq isMG Kosf aqy sqivMdrpfl isMG jMgI
ÅÆsiq gur pRsfid]

jQydfr sRI akfl qKq sfihb jI vwloN ‘pMQ dy vfrsF nUM ilKI KulHI icwTI’ dy juvfb ivc

cuwp rhF qF kuwJ nf bwcdf ey,

jy bolF qF BFbV…

sucyq kOm dy drdmMd jQydfr jIE!

vfihgurU jI kf Kflsf vfihgurU jI kI Pqih.bysLwk ies qrHF dy ivcfr ilKqI rUp ivc pihlF BI bhuq Byj ky dyK cuwky hF, (Kfs krky BfeI rxjIq isMG dI jQydfrI smyN) ijMnHF dy pVHn jF ivcfrn leI iksy ny smF nhIN idwqf.hux afp jI dI afigaf anusfr Byjx df shI mOkf jfx ky, asIN ieh ivcfr afp nfl sFJy krn dI KusLI lY rhy hF.pMjfbI aKbfrF qoN ibnF ‘sMq-ispfhI’ jF ieMtrnYt vgYrf qy afp jI vwloN ‘pMQ vfrsF dy nF KwulHI icwTI’ ilKI hY, ijs ivc ‘pMQ dy vfrsF nUM sMjIdgI aqy TrMHmy’ nfl kuwJ msilaF dy hwl pRqI ivcfr krn dI qfgId kIqI hoeI hY.so asIN hux hI nhIN pihlF BI ieMnHF gMBIr ivcfrF nUM sMjIdgI aqy TrMHmy nfl ivcfiraF ies iswty qy puwjy hoey sI ik-

1[pMQ nUM drpysL zUMGy aqy guMJldfr sMkt pihlF vI rhy hn, hux vI hn qy agFh BI rihxgy.mslf AulJx qoN pihlF sulJfAux dI ijLMmyvfrI Aus smyN dy jQydfr dI huMdI hY.afm sMgq df ies ivc koeI dosL nhIN hY, ikAuNik shI ZMg nfl sulJfey msilaF qy sMgq kdy ieqrfjL nhIN krdI.agr koeI vI mslf KVHf hovy, qF sRI akfl qKq sfihb jI dy jQydfr df ieh PrjL bxdf hY, ik Auh ieh mslf Dfrimk msilaF bfry slfhkfr kmytI (pMQk soc vfly pRoPYYsr, zfktr, aqy buwDIjIvI jo sLRo[gu[pR[k[ vwloN nfmjd kIqy hox)awgy pysL krky Ausdf jo vI hwl inkly, Aus bfry afm iswK sMgqF nUM sUicq krn aqy lfgU krn df ipafr Biraf sMdysL dyvy.vYsy sB qrHF dy msly pihlF hwl aqy rIkfrz ho cuwky hn, jo ik ‘iswK rihq mirXfdf’ aqy sLromxI kmytI dy mqy, gurmqy vfly rijstrF ivcoN dyiKaf jf skdf hY.zf[ ikrpfl isMG ny purfxy rIkfrz ivcoN sfry pMQk mqy sMpfdnf krky pusqk rUp ivc BI Cfp idwqy hn.hF agr pihlF hwl hoey msilaF dy ivruwD jF ibnF ivcfr kIiqaF dubfrf koeI nvF hwl kwZogy, qF jLrUr hI pMQ duPfV hovygf aqy sRI akfl qKq sfihb jI dy jQydfr dI inKyDI hox dy nfl nfl iesdI srvuwcqf vfly sMklp nUM BI Tys lwgygI.

2[sMsQfvF jF DVy sRI akfl qKq sfihb jI dy aDIn hoky pMQk syvfvF krdIaF hn qF DMn Bfg, agr sRI akfl qKq sfihb Aupr hfvI hoky ‘pMQk soc nUM mDolx’ df Xqn krdIaF hn qF AunHF dy nkyl pfAuxI muwK syvfdfr dI muwK syvf hY.‘DiVaF dIaF iek pfsV ivcfrF nUM sQfpq krfAux aqy mnfAux dI lwgI hoeI aMnHI dOV’ Aupr akfl qKq sfihb jI dI mohr lfAyuxI jF nF lfAuxI ieh BI afm sMgq dI ijLMmyvfrI nhIN, jQydfr dI ijLMmyvfrI hY.

3[‘svfrQI msilaF’ nUM hwl krfAuxf jF ‘dUsrI iDr nUM ksUqI siQqI ivc PsfAux aqy AulJfAux’ vfly msilaF nUM sRI akfl qKq sfihb jI moZf ikAuN dyx ?, iesdf juvfb dyxf BI afm sMgq df kMm nhIN.‘Bfvnf dI suwcqf’ jF ‘glq iewCfvF dI pUrqI’ ho rhI hY, iesnUM jfcxf BI muwK syvfdfr dy ihwsy afAuNdI hY.sRI akfl qKq sfihb jI dI srvuwcqf aqy gurbfxI dI rOsLnI ivc hoey PYsly Aupr, apMQk lokF vwloN, ‘sLugl nfl lgfey dosLF’ qoN iblkul nhIN GbrfAuxf cfhIdf.akfl qKq sfihb jF iesdy jQydfr koloN pMQk soc vfly lokF ny agvfeI lYxI huMdI hY, nF ik zyrydfr, nfsiqk, nIm srkfrI ivdvfn jF pMQ ivroDI ansr ny.Dfrimk jF aiDafqimk msilaF qoN bfhr jfky knUMnI kortF / kcihrIaF vfly msilaF ivc sRI akfl qKq sfihb jI jF jQydfr dI sLmUlIaq iksy hflq ivc nhIN hoxI cfhIdI.

4[ibbyk buwDI dy sMjIdf mhOl ivc ieh hI ivcfr sfry Kflsf pMQ nUM pRvfn hoxI cfhIdI hY, ik awj dIaF bdlIaF aqy bdl rhIaF hflqF ivc srbwq Kflsf, mqy jF gurmqy soDx dI ivDI jF sQfnk mqy dI apIl jo iswK rihq mirXfdf ivc aMikq hY, Auh hI mMnxI cfhIdI hY.dysLF pRdysLF ivc Kflsf AudoN BI PYilaf hoieaf sI, jdoN iswK rihq mirXfdf bxfeI, soDI aqy svIkfrI geI sI.gurbfxI qRY-kfl swq hY.‘sfihb myrf nIq nvf’ hY. iesdI rOsLnI ivc ilKy sfry gurmiq isDFq purfxy nhIN ho skdy.ieh inwgr, ZuwkvyN, lfgU kr skx vfly aqy pMQ dIaF mhfn rvfieqF dy iblkul anukUl vI hn.ieMnHF Aupr pihrf dyxf, ieMnHF nUM lfgU krn dy Auprfly aqy ivDIaF apnfAuxIaF, ieMnHF dI pRoVqf leI hr sMBv koisLsL krn leI muwK syvfdfr nUM hr smyN qqpr rihxf cfhIdf hY.

5[sRI akfl qKq sfihb jI suqMqr, Kud-muKiqafr sMsQf, afjLfd hsqI aqy iesdI pRBU swqf qoN koeI guriswK munkr nhIN ho skdf.ieh sLurU qoN hI afm BUgolk iKwqy aqy afm pRbMD aMdr hI ivciraf hY.gurU nfnk sihb jI qoN lY ky gurU goibMd isMG jI qwk nf koeI afdrsLk afvsQf hI sI aqy nf hI sB kuwJ sfzf afpxf sI, isvfey iswKI dy.vYsy BI sfnUM aiDafqimk afvsQf vflI pwDr nUM duinafvI pwDr nfl qolxf sLoBf nhIN dyNdf.akfl qKq sfihb jI dI srvuwcqf, iesdI aDIngI, iesnUM smrpxqf, ‘hr iswK dI afpxI rUhfnI adflq, ijwQy AusdI rUh nUM JMjoiVaf jfxf hY’, ies sMklp nUM smJxf aqy ijLMdgI dy hr pihlU ivc apnfAuxf hr guriswK dI muwZlI ijLMmyvfrI hY.ivakqIgq rUp ivc, afm afdmI vFg jQydfr BI glqI kr skdf hY, koeI vwzI gwl nhIN.iswKI ivc Buwl bKsLfAuxI, aqy bKsLxf iek bhuq aihm qy sunihrI asUl hY.Buwl krky hor BuwlF krI jfxIaF aqy bKsLfAux vflI iprq nUM ipwT dyxI vI afm sMgqF nfloN ijLafdf jQydfrF dy ihwsy hI afieaf hY, ijsdf pqf Ausdy syvf mukq hox mgroN ‘rMg aqy cUny dy pYsy Kf jfx’ vflIaF quhmqF ivcoN lwgdf hY.ijs iksy Aupr ‘pRfprtI zIlr’ aqy koeI ‘dfj Kfqr blI cVHIaF lVkIaF dy sMgIn jurm ivc ihwsydfr’ vrgy dosL lwgdy hox, Auh sRI akfl qKq sfihb jI jF iswK kOm dy jQydfrF vrgy afdRsLk ahudy qy sLoBf nhIN idMdy.pihly jQydfr qoN hMkfrvws hoey iksy glq Dfrimk PYsly nUM agr AusqoN bfad afAux vflf jQydfr TIk nhIN krdf qF hor kOx krygf?

6[iswK rihq mirXfdf sfiraF (sfrI dunIaF dy iswKF) nUM nfl lY kY bxfeI hoeI krky ies ivc pUrI ieksfrqf hY.gurbfxI dI ksvwtI qy pUrI Auqrn vflI hY.mn ivc iesdI ieksfrqf qy sLMkf krn vflf hI iswKI qoN kohF dUr iPrdf hY.hF iesdy pRcfr dI bhuq Gft hY.tOhVf-kfl ivc ies aMdr kIqI, aMiMmRq dIaF bfxIaF, afnMd sfihb (pihlIaF pMj qy afKrI iek pAuVI){pMjfbI vflI ivc}njfiejL qbdIlI nUM vI swuD krnf ajy jLrUr bfkI hY.

7[ akfl qKq sfihb jI dy aDIn nhIN sgoN Aupr cVHy jLbrI jQydfrF, iksy ny aiVlF joV ky rihrfs pVHnI, iksy ny ivdvfnF dy QwpV mfrny, iksy ny mfieaf dy ilsLkfry ivc aMnHF hoky afphudry hukmnfmy jLfrI krky guriswKF nUM pMQ ivcoN Cykxf, jgrfqy krfAuxy, afpxI glq sLkqI dI vrqoN afp hI nhIN sgoN aMimRqsr dy iek PotogRfPr koloN krvfAuxI (lYtrpYz sRI akfl qKq sfihb jI df pr jfrI krqf ‘dfinsL’), Drm prcfr kmytI nUM Kqm krnF, pMc pRDfnI sunihrI asUlF nUM iCwky tMg ky hUVmwqI kfrvfeIaF nfl afp hI nhIN sgoN sfry iswwKF dI sfrI dunIaF aMdr hfso hIxI kr dyx vflI hflq nUM dyKdy hoey afm iswK lhU dy hMJU zolH rhy hn.pMjfb ivc zyiraF dI Brmfr, aKOqI sMqF mhFpursLF nUM vot-bYNk dy qOr qy vrqxf, sMgqF dy dsvMD df shI iesqymfl nf hoxf, aMimRqsr, mukqsr, sRI afnMdpur jF qlvMzI sfbo dy Ault srsy vfilaf dy cflI lwK df iekwT hoxf, mtIaF jF vzyiraF dI jgHf bxf ky pUjxf, awKF dy AuprysLn jF dvfeI lYx leI gurU rfmdfs hspqfl dy ivruwD ‘rfDf-svfmI’ ibafs jfxf, ieiqhfsk gurdvfiraF dy ivruwD inwjI jfiedfd ivc gurdvfrf numf AusfrIaF krky lokF nUM luwtx dy vsIly pYdf krny, dyvI dy pujfrI hoky mMglvfr dI ivcfr, Jtkf-pRQf iqafg ky huwkf-bIVI df syvn, aMzf Kfxf Cwz ky muMzn krnf, Binafrf, afsLUqosL, sqlfxI aqy hor axigxq pMQk-kFigafrI iksdI sLih qy pMjfb ivc awg lgf rhI hY ? bysLwk ieh sB kuwJ jQydfr nUM iksy kmjLorI krky nhIN ids irhf, pr sMgqF qF afpxf XQf-sLkiq Xog dfn pf hI rhIaF hn.dsm-gRMQ, rfg mflf, mfs Kfx jF nf Kfx bfry sB msly hwl krky iswK rihq mirXfdf ilKI geI hY.iesnUM kOx ikMnF ku mMndf hY jF nhIN, ieh hI AusdI iswKI dI prK jF ksvwtI kih skdy hF.

AuprlI sfrI ivcfr qoN bfad ies iswty qy puwjy hF ik -

(A) sRI akfl qKq sfihb jI dy syvfdfr dI inXukqI srb-sMmqI aqy Xogqf dy aDfr qy hovy nf ik iksy srkfrI jF nIm srkfrI dbf Qwly hovy.Aucf ikrdfr, inmRqf, dUsry DrmF dI jfxkfrI qy siqkfr krn vrgy sLuB guxf df mflk aqy dUsiraF dy idlF qy rfj krn vflI Xogqf rwKdf hovy.iswKF nUM joVn vflf jjLbf qy duinafvI pRBfv qoN Aupr AuT cuwkI sLKsIaq hovy.

(a)sRI akfl qKq sfihb jI df pRbMDkI dfierf qF AulIikaf jf skdf hY, pr aiDafqimk Kyqr sfrI kfienfq hY.sRI akfl qKq sfihb jI qoN sfrI dunIaF dy iswKF ny syD lYxI hY, qy sfrf iswK jgq sRI akfl qKq sfihb jI dy aDIn hY, iesdf koeI sImq dfierf nhIN ho skdf.

(e)sRI akfl qKq sfihb dy jQydfr nUM kort / kcihrI ivc pysL hox qoN pihlF afpxy afp afhudy df iqafg krnf cfhIdf hY, aqy sRI akfl qKq sfihb jI dy afhudy dI sLkqI df njfiejL lfB lYx qoN guryjL krnf cfhIdf hY.

(s)sRI akfl qKq sfihb jI dy jQydfr leI ieh hmysLf Xfd rwKxf bhuq jLrUrI hY, ik Auh Kflsf pMQ df aMg hY, AusqoN Aupr nhIN.Dfrimk slfhkfr kmytI aQvf Drm pRcfr kmytI dy jF hor iksy iswK Drm nUM cVHdI klf ivc iljfx vfly sFJy PYsilaF nUM afm sMgq qwk phuMcfAux aqy lfgU krvfAux dI apIl krn dI ijLMmyvfrI jLrUr jQydfr dI hY, nf ik iksy PYsly nUM inwjI qOr qy nijwTxf jQydfr df kMm hY.jdoN kdy jQydfr dI inXukqI df smF huMdf hY, qF Aus smyN iksy vwzy afzMbr nUM rcxf BI aXog hY.jQydfr dI inXukqI nUM rfDf suafmI, inrMkfrI, nfmDfrI jF afm zyiraF dy muKIaF vFg qulnf nhIN idwqI jf skdI, ikAuN ik AuQy AunHF muKIaF df hukm cwlxf huMdf hY, pr iswKI ivc hukm gurU-gRMQ qoN bfad, gurU-pMQ df cwlxf hY, iksy iek ivakqI ivsLysL df nhIN.gurU pMQ dy ies sunihrI isDFq nUM mlIaf myt krn leI pMQ ivroDI qfkqF hmysLf hI qqpr rihMdIaF hn.

asIN qF sfihb sRI akfl purK awgy hI jodVIaF kr skdy hF, ik aYsI klf vrqfAu qF ju afp jI df pMQ Kflsf afpjI dy dwsy nymF ivc bwJ ky afpxf aqy afpjI dI lokfeI df Blf krn jokrf hovy.sLkqI BgqI dy aDIn, isafsq Drm dy aDIn, rfj jog dy aDIn aqy kfl akfl dy aDIn vfly vwl iswK skIey.nfm, dfn, iesLnfn dI soJI, pMQk jjLbf, pUjf akfl kI, pRcf sLbd df, dIdfr Kflsy df huMdf rhy.iksy Buwl leI pMQ Kflsf bKsLxhfr hY.gur Pqih pRvfn hovy jI.

gRMQ-pMQ dy syvk

amrjIq isMG Kosf

sqivMdrpfl isMG jMgI

Amarjit Singh Khosa

11716 – 84 A Ave

Delta, B. C. Canada

V 4 C 2 S 8

sMdIp isMG/kOr aOjlf Dear sir,
I'm so glad that while surfing about sikh culture, i came across your awesome website. I was wondering if you could clear one of my confusions. In the path of 'Chopai Sahib' at the end, in 'Swayan' it says this line...."Ram, Raheem, Puran, Kran, anek kahein mat ek naa manyo". IF Guru Granth Sahib promotes the thought that all religions are equal and merely different ways of reaching that almighty, then why does that line say that we should not care what other religion's are saying. I hope you'll clear my long built doubt.
Secondly, i was wondering if you can refer me ONE "COMPLETE" english translation of the Guru Granth Sahib ji. (An english translation with all detailed explanations).
Last, but not the least, i wish to congratulate you on the great job that you are doing, with respect to your websites, which are self-enriching and very motivating. I wish you all the best with this good task that you've undertaken.
With sincere regards,
Sandeep Aujla

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