crnjIq isMG bwl
Vasakhi Day
Charnjit Singh Bal
Vasakhi day has special religious, socio-cultural and
economic significances for the Sikhs. It is the new-year day of five hundred
and thirty year old Sikh (Nanak-Shahi) calendar, the harbinger of the prolific
renaissance season i.e. the spring, and heralds harvest season for the mainly
agriculturist Sikh society of Punjab, the breadbasket of India. More
significantly on this historical day, in 1699 the last Sikh Guru
incarnate Gobind Singh Sahib transformed Sikhism into Khalsa Panth (Noble
Nation) and re-defined its role in the multi socio-cultural and religious
mosaic of India.
The Sikh Gurus and the venerated Hindu and Muslim sages, the
co-authors of Guru Granth Sahib, the Sikhism’s supreme spiritual and
temporal authority, practiced what they preached. Armed with the courage of
their convictions, they faced adversity with fortitude and advocated valor (not
militancy) and to take up arms only as a last resort.
"If all other means to redress injustice fail, taking up
sword in hand is justified". Sheikh Saadi, quoted by Guru Gobind Singh in
Zaffernama.
Sikhism founded by Guru Nanak in the late fifteenth century
had to fight the two contemporary Goliaths for its survival. The history of
progressive Sikhism that professes religious freedom, brotherhood of Man and
socio-religious harmony is intertwined with the Mogul despotic imperialism that
would have converted all non-Muslim populace of India to Islam if the Sikh
Gurus hadn’t championed the cause of socio-religious freedom. For that
noble cause Sikhism had to make supreme sacrifices including martyrdom of two
Gurus, four juvenile sons of Guru Gobind Singh and numerous Sikh men, women and
children. Whereas any signs of tyrannical Mogul imperialism have virtually been
obliterated, Sikhism has culminated into one of the half a dozen major
religions of the world.
To counter the Muslim onslaught on socio-religious freedom,
Guru Gobind Singh Sahib convened a large assembly of the Sikhs from all over
the Indian sub-Continent on Vasakhi day (30th march) in 1699. The
Guru Sahib initiated and administered the Sikh baptismal rite to a vast
majority of the Sikhs at the assemblage to evoke the virtue of valor in them.
The baptized Sikhs were characterized as a Khalsas (noble warriors) and given a
distinct identity. The Guru Sahib redefined Sikhism as Khalsa Panth (Nation)
and entrusted it the role to defend religious freedom, fight political tyranny,
protect the downtrodden and promote socio-cultural harmony. A Muslim Sufi poet
Bullay Shah writes, "If there were no Guru Gobind Singh, everyone would have
had circumcision", meaning everyone in India would have been converted to
Islam.
While the Sikh/Khalsa Nation was engaged in the mortal
combat against the Mogul Imperialism for the cause of universal religious
freedom, the Hindu rulers of Himalayan hills joined forces with the latter at
the critical juncture. And some anonyms and pseudonyms Scholars from the
elitist Hindu Banaras University’s Fraternity were busy corrupting the
monotheistic Sikhism with the polytheism and mythology through their writings.
Still others from the same fraternity took over the control of the Sikh
religious shrines and institutions and adulterated pragmatic Sikh religious
practice with the dogmatic blind faith ritualism, when Sikhs were fighting
guerrilla warfare against the Mogul Imperial crusaders and marauding
invaders.
Whereas the Sikh Nation successfully warded off the Mogul
imperialism’s overt assault on the universal socio-religious freedom, it
has had no effective defense mechanism against the elite Fraternity’s
covert strategy to obliterate monotheistic Sikhism’s distinct identity.
Consequently many gullible Sikhs think polytheism, mythology, blind faith
ritualism and sectarianism are part of Sikhism’s philosophy and
practice.
In the past, if and when they were not being pursued and
massacred by the tyrannical Mogul Imperial forces or foreign invaders, the
Sikhs used to assemble on Vasakhi day at Amritsar to discuss ways and means of
survival. In the recent times they have been congregating at Anandpur, Punjab,
the birthplace of Khalsa, to celebrate the Vasakhi Day that now falls on
14th April compared to 30th March in 1699 A.D. Since the
Sikh calendar is synchronous to the millenniums old Hindu calendar that is
longer than the Gregorian calendar, the Vasakhi Day has been lagging behind the
dates of the latter. The attempts of some concerned Sikh scholars and
intelligentsia to rectify the discrepancy have been thwarted by the so-called
Sikh high priests and self anointed saints. Unless the Sikhs make necessary
changes the future generations will be celebrating the Vasakhi Day in summer,
fall or winter.
gurqyj isMG
Having read Dr Dilgeer's article about calnedar, we want to know that what is SIKH in Purewal's calender?
Why don't we call it Sikh-Bikrami-Solar cum Lunar calander?
Purewal seems to be hand in glove with the fundamentalist Hindu organisations as he has done great dis-service to Panth and great service to Brahmin-ism.
Panth will not forgive Pal Singh Purewal, Parkash Singh Badal, Kirpal Singh Bandungar, Kharak Singh Dr, Bibi Kiranjot Kaur and Joginder Singh Vedanti for harming the Panth.
(Please forward it to all the yahoo discussion groups so that the Panth may know the reality)
GURTEJ SINGH
jgjIq isMG qyjI
Waheguru Ji ka Khalsa
Waheguru Ji Ki Fateh!
I would like to contrubute a Puzzle on Gurudwaras of Pakistan.
Guru Fateh!
Jagjit Singh Teji, MD
smsLyr
As per my mother's knowledge my birth took place in 22 Fagun on wednesday. The exact year is not known it must be 1961 or 1962. Can you please help me find the exact date of birth as per English calender?
Shamsher
zf: hrbMs lfl
Sikh shrine of Guru Nanak
in Baghdad Escapes War Damage
Thanks to a recent communication from Shyam Bhatia, Senior
Editor of Rediff.com and the co-author of Saddam's Bomb, on Iraq's search for
nuclear weapons, we have a recent news from our shrine in Baghdad.
The good news is that the Gurdwara in Baghdad is intact. The
Gurdwara was founded in memory of Guru Nanak's visit to Baghdad, en route to
Mecca, in 1520. "Then to Baghdad did Baba Nanak go and outside the city made
his abode," says an inscription on the wall, erected on the 500th birth
anniversary of Guru Nanak on November 23, 1969.
Before the war, the Gurdwara was visited by Harjit Singh
Dhanoa of England who provided the most recent report that will soon be
published. According to his personal communication to me the Gurdwara was well
cared for.
The Gurdwara is located in a grave yard few miles from the
city. . A caretaker with his wife lived there. They regularly provide all care
and seva of the bir sahib of Sri Guru Granth Sahib; the local sangat met there
every Friday. The congregational meeting stopped during the war.
As usual the Ministry of Religious Affairs, Dept of Auqaf,
took care of the maintenance. At the beginning of the war, we wrote to the
Defense department about the location of the Gurdwara with a request to care
for the shrines sanctity.
You will be pleased to learn that the Gurdwara completely
escaped any war damage. According to Mr. Bhatia, two shells from an American
tank narrowly missed the shrine last week. Presently the spent shells are lying
about 30 feet away from the shrine. The tank treads can still be seen on the
road. Although the Gurdwara is intact, the force of the two bomb blasts has
shattered the windows overlooking a courtyard dedicated to a famous Shia,
Sheikh Bahloul, who was befriended by Imam Ali Ibn Mousa several hundred years
ago.
The caretaker of the shrine, Mohammed Abdul Razak, 40, says
he was not present when US forces in the area were battling loyalists of Saddam
Hussein last Saturday (April 12, 2003).
mnmohn isMG
Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh
Vaisakhi Greeting and Congratulations to all on this Day
!
I am looking for information on Sikh athletes and officials
who have participated at State, National, International, World or Olympic
Levels. In particular I am requesting information on existing people who have
participated wearing Turbans or Patkas.
I am a national level official in the USA who officiates in
a turban (I am also a coach and athlete, and wear a Patka) and I am being
evaluated for continuance since I appear not to conform to the referee uniform
guidelines. Other areas have not been challenged yet.
I am aware of field hockey, cricket, sprint, and tennis
officials (I have seen Sikh's at Wimbledon as line judges), but need data and
information to support my case to the appropriate officials. I am also getting
help from appropriate Sikh organizations.
If you have any information we can use, from anywhere in the
world, please sent it.
Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh
Manmohan Singh
rimMdr isMG aqy dosq
Waheguru ji ka khalsa,
Waheguru ji ki fateh.
We have read with
surprise that Pal Singh Purewal's calender had the blessing of the RSS and the
Vishav Hindu Parishad and the Shiv Sena.
Dr Harjinder Singh Dilgeer has exposed the conspiracy.
We ask the supporters of the calender of Pal Singh to
explain "what is SIKH in this calneder". Dr Dilgeer says "it is solar-zation of
Bikrami calender". If Purewal's calender is anything different from this he or
his supporters should explain.
Pal Singh's calender is soalrized Bikrami calender with
calculation of time from Amritsar (and not Nanakana Sahib, although it will be
lamost the same). This calnder has all the Sangrand, Panchmi, Pooranmasi,
Masyyas of the Hindu calnder. It has Bikrami names of the months.
Then, what is SIKH or NANAKSHAHI in it ?
We have been told that Purewal had been approached by the
RSS that is why this time no Hindu organisation opposed the new version of the
calender prepared by Pal Singh Purewal.
The Sikh history shall not forgive those who conspired to
enforce Pal Singh version of the Hindu Bikrami calender on the Sikhs.
It will remain the shame for the Akalis and those Sikh
"intellectuals" who co-operated and collborated the RSS agent Pal Singh
Purewal.
Raminder Singh
and friends
ikrpfl isMG
Wasn’t Guru Hargobind Sahib……the biological son of Guru Arjan
Dev Jee???!!!!
Date: Chet 28, 535 NS (Nanakshahi)
Wasn’t Guru Hargobind Sahib, ….., the biological son of Guru
Arjan Dev Jee?
The answer is an astounding "NO, he was not," if you
happen to believe the writings of "Gur Bilas Patshahi 6" edited by Jathedar
Joginder Singh Jee Vedanti, Jathedar, Sri Akal Takhat Sahib, Sardar Amarjit
Singh Jee, Principal, Shahid Missionary College, Talwandi Sabo, and
authenticated through endorsements by a "Pack of Gems" consisting of a dozen of
very prominent Sikhs.
This astounding "NO, he was not" answer might have
escaped detection had the sharp eye of S. Gurbakhash Singh KalaAfghana, a Canada
based Sikh Scholar, not seen it. He is the one who has dared to expose this
BLASPHEMY bare naked, along with hundreds of other Bipar blasphemies in his set
of books titled "Biparan Kee Reet, ton Sach Daa Marag (from the Ways of the
Brahamin to the Ways of Truth.)".
Jathedar Vedanti Jee, along with a "Sadh Tolaa" of leaders of
some (Ku)-Sant Samajs, Jathas, Deras, and Taksals are highly upset with S.
KalaAfghana for his dare to expose the Bipar Blasphemies that they consider to
be their sacred cows.
In this Bipar Blasphemy regarding Guru Hargobind
Sahib Jee, his mother, Mata Ganga Jee, is shown to have gotten pregnant by
some weird and unnatural process of entering of "Pawan Devta (Air god)" into her
womb. In this episode, Mata Ganga Jee is depicted to be very desperate for the
birth of a son (in violation of the Gurumat principle of Waheguru’s
Hukam). She is depicted to approach her husband, Guru Arjan Dev Jee with
her frustration. Then he, Guru Arjan Dev Jee, instead of directing her on the
Gurumat Way of praying to Waheguru for His Grace, is depicted to advise
her to go the Manmut Way of going to Baba Budha Jee for the blessing of a
son. Thus, he himself is depicted to be violating the Gurumat principle
that advises "I ask for everything from Waheguru alone. Because, by
asking anything from a human one always ends up in nothing, but
disappointment.". …….(SGGS 682)
Next, after lots of spicing up of the story Mata Jee’s moment
of pregnancy is described in the following words, ………"Sambat Sorahan sai bhai
kiwanjaa uppar jaan. ….Asoo din ikeesween budhay bachan bakhan…(137)….Tisee
chhinak mata udar keeno PAWAN niwaas….Mata mun harkhat bha-ee chit mai bhai-o
hulaas. (138)."……..Meaning: On the 21st day of Asoo, 1651, the moment
(Baba) Budha spoke the words of his blessing. In a split second Pawan entered
the womb of Mata. …With which, Mata’s mind got filled with pleasure &
bliss.
Next, after the happening of this miraculous incident of Mata
Ganga Jee’s instant pregnancy, she is shown to come back home where she conveys
the happy news to Guru Arjan Dev Jee. …..Hearing which, he is shown to get in
such a state of rejoicing, that he ends up distributing lots of money and
presents to the poor. Etc etc. (Ref: Kundlian 145, Chapter 1)
This is how this Bipar Blasphemy, with lots of layers of
sugar-coatings, cunningly implies that Sahibzada Hargobind was not the
biological son of our Fifth Guru, Guru Arjan Sahib Jee, but instead was the son
of some PAWAN Devta.
Has the dare of S. KalaAfghana to expose such Bipar
Blasphemies, necessitated the actions to silence his Voice? ……Is this the reason
for summoning him to appear before Sri Akal Takhat Sahib on May 10, 2003? …….Is
he also to be silenced through the sledge hammer of excommunication? …. like the
other Sikh scholars who, has dared such ventures in the past?
Is this the reason for banning of his books? …… Has his books
been banned with the idea, to prevent the masses from finding out the truth
about the Brahamnical Blasphemies, being advocated by the Sikh leadership?…..The
Sikh leadership should let the Global Sangat know.
Who is committing the BLASPHEMY here? ……S. KalaAfghana? Who,
questions the sanity of the above Bipar story? ……..Or ……Our "Pack of gems" &
the "Sadh Tolaa"? Who, likes to perpetuate the Blasphemy?
Kirpal Singh, USA.
qrinMdr isMG
How can we see God?
Why can we not see God? Few examples are:
During daytime, we can not see the stars in the sky, even
though they are present. Since the sunlight is brighter, we cannot see the
stars. Now suppose, I am standing behind a pillar, I cannot see the light. Or,
if I am in a tunnel, I cannot see the sun outside. If I am blind, or if a spec
of dust enters my eye, I cannot see the sun. If there clouds in the sky, we
cannot see the sun, though the sun is bigger, brighter, more luminous and more
permanent than the clouds!
Similarly, since our mind is not totally pure, we cannot see
God always. But we do get His glimpses off and on. When we admire nature,
birds, flowers, etc., for a fleeting second, we see God.
In Anand sahib there is one line: 'ehe mayaa mohini, jin et
bharam bhulaayaa'. This means
that our ego, ignorance, mayaa, makes us forget God and puts us in doubts etc.
So, the presence of our ego prevents us from seeing God.
If spiritual masters have seen God and written about this
phenomenon in holy books, then it means that atleast it is possible, though,
very difficult.
Just as our naked eye cannot see germs, but through a
microscope, we can see them. Similarly, through a certain process, we can
see God. In simple language, seeing God, means trying to see good in every
situation and person. GGS says: 'jithe rakhe baikunth thai(n)'; or 'jo tu de soi bhal
hamare'.
In order to see God, we have to do the following, singly or together:
- Sincerely praise people, world, things, etc. and avoid criticizing.
- Sincerely thank our parents, people, teachers, etc., those who help
us.
- Sincerely understand and praise God's various qualities, which we
like.
- Persistently request God to grant us his knowledge and vision/
experience.
- Frequently sit with saints, spiritual masters and read their
books/meanings.
- Request God to purify our minds.
- Selflessly serve others, as per our current budget/limits.
- Give charity as per our current budget/ limits.
- Understand and obey various laws of nature (Hukam of God).
- Think good, speak good and do good to as many people as possible.
When shall we see God?
This depends on the intensity, sincerity, continuity and
concentration of our efforts. When we study, some of us can learn in reading
once. While some of us learn after reading many times. While some of us, do not
learn at all. So, individual performances differ, depending on so many
reasons.
I hope this helps you.
Regards.
Tarnindar Singh.
zf: hrijMdr isMG idlgIr
20 aprYl nUM iswK aYnsfeIklopIzIaf ibRimMGm ivc rlIjL kIqf
jfvygf
ibRimMGm – iswK ieiqhfs dIaF pUrIaF qfrIKLF, 3000 iswK
sLKLsIaqF, 1300 gurduafiraF aqy 500 dy krIb iswK PLlsPLy dIaF aYNtrIaF qy
afDfirq iswK aYnsfeIklopIzIaf 20 aprYl nUM iswK aYnsfeIklopIzIaf ibRimMGm ivc
rlIjL kIqf jfvygf . rlIjL dI rsm zI[ tI[ aYPL[ buk stor, soho roz, ibRimMGm ivKy
adf kIqI jfvygI . ies mOky qy hornF qoN ielfvf pMjfbI dy sfry aKLbfrF dy
aYzItrF, sfry gurduafiraF qy sfrIaF iswK jQybMdIaF nUM ivsLysL qOr qy bynqI kIqI
jFdI hY ik Auh ies suBfg mOky qy sfiml hox .
cyqy rhy ik pihloN knyzf dy s[ rGbIr isMG bYNs ny vI iek
aYnsfeIklopIzIaf bxfieaf sI ijs dI kImq 100 amrIkI zflr rwKI geI sI qy Aus ivc
QoVHI jhI smgrI sI . pr, ies nvyN aYnsfeIklopIzIaf ivc Aus qoN 100 guxf vD smgrI
hY . ies qoN ielfvf zfktr gurnfm isMG jI dy gfey guruU grMQ sfihb dy 31+31=62
rfgF qy rfgnIaF ivc sLbd vI bYkgrfAUNz ivc idqy hoey hn . jy koeI isrPL sLbd hI
suxnf cfhy qF Auh vI sux skdf hY . ies ivc 650 qoN vD ieiqhfsk gurguafiraF dIaF
qsvIrF qy 250 sLKLsIaqF dIaF qsvIrF vI hn .
ies aYnsfeIklopIzIaf dI kImq vI bVI mfmUlI jhI rwKI geI hY qF
jo hr bMdf ies nUM KLrId sky . ies dIaF sI[zI[ pMjfbI aKLbfrF dy aYzItrF dI
mOjUdgI ivc rlIjL kIqIaF jfxgIaF qy bhuq sfry afgU qy ivdvfn ies mOky qy hfijLr
hoxgy . pihly idn vfsqy isrPL 200 sI[ zI[aF hI imlxgIaF qy bfkI afrzr mgroN
Bugqfey jfxgy .
ikrpfl isMG
A shameful
Suicide………by Guru Teg Bahadur Jee???!!!!
Date: Chet 25, 535 NS (Nanakshahi)
Did the Ninth Nanak, Guru Teg Bahadur Sahib commit a suicide
in Delhi?
The answer is an astounding YES, if you happen to
listen to any of the following fourteen gems of the modern day Khalsa
Panth;
Giani Joginder Singh Jee Vedanti, Jathedar, Sri Akal Takhat
Sahib, Sardar Amarjit Singh Jee, Principal, Shahid Missionary College, Talwandi
Sabo, Jathedar Ranjit Singh Jee, Jathedar, Sri Akal Takhat Sahib, Jathedar
Gurcharan Singh Jee Tohra, Ex-President, SGPC, Prof. Manjit Singh Jee,
Ex-Jathedar, Takhat, Sri Keshgarh Sahib, Jathedar Kewal Singh Jee, Ex-Jathedar,
Takhat, Sri Damdama Sahib, Jathedar Sukhdev Singh Jee Bhaura, Ex-Acting
Jathedar, SGPC, S. Manjit Singh Jee Kalkutta, Ex-Minister for Higher Education,
Punjab, Giani Sant Singh Jee Maskeen, Katha-wachak, Giani Jaswant Singh Jee,
Katha-wachak, Gurdwara Manji Sahib, Amritsar, Jathedar Dalip Singh Jee
Maloo-Nanagal, Ex-Senior, Assist President, SGPC, Sardar Joginder Singh Jee
Talwara, Sardar Narinder Singh Jee Soch, Vice Chancellor, Guru Nanak Dev Univ.,
Giani Balwant Singh Jee, Kotha-Guru.
Our "Pack of gems" have authenticated the above mentioned
blasphemous YES answer by authoring and endorsing a book titled "Gur
Bilas Patshahi 6." This astounding YES answer might have escaped detection had
the sharp eye of S. Gurbakhash Singh KalaAfghana a Canada based Sikh Scholar,
not seen it.. …..He is the one who has dared to expose bare naked, this
BLASPHEMY along with hundreds of other Bipar blasphemies in his set of books
titled "Biparan Kee Reet, ton Sach Daa Marag (from the Ways of the Brahamin to
the Ways of Truth.)".
Jathedar Vedanti Jee, along with a "Sadh Tolaa" of leaders
of some (Ku)-Sant Samajs, Jathas, Deras, and Taksals are highly upset with S.
KalaAfghana. According to them, it is a big blunder on the part of S.
KalaAfghana to dare to expose the Bipar Blasphemies that Jathedar Vedanti Jee
and the "Sadh Tolaa" consider their holy cows.
Very understandably, for someone to dare to challenge the
IGNORANCE of such a "Pack of Gems" & such a "Sadh Tolaa" the punishment
cannot be anything less than hanging him from the nearest pole adjacent to Sri
Akal Takhat Sahib. Therefore, in tune with this policy S. KalaAfghana has been
summoned to Sri Akal Takhat Sahib on May 10, 2003. If the existing mood in
Amritsar is any indicator then, on one pretext or the other he will be hanged
(excommunicated from the Panth) on that date.
To silence S. KalaAfghana’s voice of SANITY, the
preparatory steps has already been taken by the pack of our so-called High
Priests. Without providing any opportunity to S. KalaAfghana to explain his
stand, the so-called High Priests have already imposed a blanket ban on the
printing or sale of S. KalaAfghana’s books (The Tribune April 5,
2003).
Just as memory refresher, in February 2003, a decision was
taken to listen to S. KalaAfghana’s side of the story through Video
Conferencing. However, to avoid transparency of Sri Akal Takhat Sahib
proceedings, it was cancelled at the last minute on the lame excuse of
"Technical difficulties." …..And, rest is history.
It seems that with its latest strategy of reversing its own
decision, Sri Akal Takhat Sahib has decided to follow in the foot steps of the
(Bipar) Indian Judicial System of deceit instead of the Khalsa Principles of
Fair play. It seems that, from now onwards, the underlying principle of Sri
Akal Takhat Sahib Justice will be "No daleel, No Vekeel, & No Appeal."
Now, about the blasphemous episode of "Guru Teg Bahadur
Sahib Jee’s suicide" that S. KalaAfghana has dared to
expose……. The exposure is from the book titled "Gur Bilas
Patshahi 6" which is authored by Jathedar Vedanti Jee, and Principal Amarjit
Singh Jee, and endorsed by the remaining dozen of "Who is Who?" of the Sikhs
(named above.)
It seems that our "Pack of gems" would like to make us
forget the following aspects of the Sikh History regarding Guru Sahib’s
Martyrdom; …The historical fact of Kashmiri Pandit’s approaching
Guru Sahib for help, ……Guru Sahib’s decision to stand up
for the human right of "Freedom of Religion for all," ……martyrdom
of Bhai Mati Das, Bhai Sati Das, Bhai Dyala, and ……sacrifices of
Bhai Jaita and Bhai Lakhi Shah. Instead they would like us to believe that,
this Bipar deception "Gur Bilas Patshahi 6" advocates.
According to "Gur Bilas Patshahi 6" the Sangat of Makhowal
(not a delegation of Kashmiri Pandits) approach Guru Teg Bahadur Sahib for the
protection of Hindu Religion. Accepting their request, Guru Jee goes to Delhi
accompanied by five of his Sikhs. In Delhi on the instigation of Ram Rai Jee
(son of Guru Har Rai Jee), Emperor Aurangzeb is shown to ask Guru Teg Bahadur
Jee to perform a miracle, that the Guru Jee refuses.(Ref: Chaupai 363-366,
Chapter 8). As a result Guru Jee is put in jail, and amazingly, his own Sikhs
are mounted as guards. Next the author writes that Guru Jee directs one of the
Sikhs (no name) to stay with him, and tells the others to abscond from the
scene. The beauty of this Bipar deception is that the writer, with just one
stroke of the pen, and without naming anyone turns Bhai Mati Das, Bhai Sati Das
and Bhai Dyala, from Martyrs into absconders.
Next the writer after making fun of Gurbani, shows Guru Teg
Bahadur Jee instructing the lone Sikh left behind to commit suicide after
("Maaray Teg Na Dharay Kasees") beheading the Guru with his sword, without a
flinch. Then according to the writer, the Sikh beheads the Guru and himself
commits suicide. Guru Jee’s Head flies into the sky (not picked up by
Bhai Jaita Jee at the risk of his own life) and lands into the house of some
Agya Ram of Delhi. Who, in turn hears some celestial instructions coming from
the sky saying, "O! Agya Ram, Save this head with care to be handed over to a
Sikh who, will come from Anandpur Sahib to fetch it." ….Once again, ,
this is how the author with another clever stroke of his pen, converts the
Guru’s Martyrdom into a mere suicide, his Sikhs into absconders, and
absolves Emperor Aurangzeb from this most heinous of his crimes,
…….the "murder of the Guru."
In the light of the above exposure,
the question in front of us is as to; ……Who is committing the
BLASPHEMY? ……S. KalaAfghana? Who, questions the sanity of the
above Bipar story? ……..Or ……Our "Pack of gems"
& the "Sadh Tolaa"? Who, likes to perpetuate the Blasphemy?
Kirpal Singh, USA.
Press
Release dated April 6, 2003, issued from
Chandigarh.
The following facts regarding the recent ban placed upon the
writings of Kala Afghana need to be noticed by all concerned:
Gurbaksh Singh Kala Afghana has been writing books since
1996 strictly to propound the philosophy of Guru Granth Sahib, the only Sikh
scripture. He has written about a dozen books of which about ten are
published.
No objection to his writings were raised until he started
commenting on the Gurbilas Patshahi 6, edited by Giani Joginder Singh the
present `Jathedar’ of the Akal Takhat.
Soon thereafter one Gurcharanjit Singh Lamba and a few
others wrote to the Akal Takhat to call him at the Takhat to punish him for
`anti-Sikh’ writings. They quoted several sentences from his writings.
These were innocuous in the context in which they were written. The letter was
meant to be secret but became known. Several people including, Gurtej Singh
wrote to the Akal Takhat showing the innocent nature of the impugned remarks.
Nothing more was heard about these
charges for about six months.
Then it was known that the Dharam Parchar Committee was
going to impose ban on Kala Afghana’s writings. Joginder Singh of
Spokesman, Giani Jagmohan Singh (missionary), Rajinder Singh Khalsa
Panchayat,
Gurtej Singh and others wrote to them that any ban would be
unjustified. Nothing more was heard about it for another year or so.
A rumour spread that action against Kala Afghana was again
contemplated. It was stated that a complaint against him had been procured from
persons not recognising Guru Granth as the sole Sikh Guru. General Narinder
Singh, Joginder Singh, Rajinder Singh, Prof. Gurdarshan Singh Dhillon and
Gurtej Singh issued a public statement to say that only the Guru Khalsa Panth
had the right to censure any writing or to issue a condemnation. They pleaded
for close public scrutiny of the writings before condemnation. This was
ignored.
Then suddenly on December 23, 2002, the `five Singhs’
assembled at the Takhat and issued a `hukamnamah’ asking Kala Afghana to
explain why he had written some sentences termed as objectionable. They
asked him to appear at the Takhat on February 10, 2003, to
answer the charges.
Eighty-one year old Kala Afghana wrote on January 5, 2003
and January 10, 2003 to say that he was unable to come to India because he
feared arrest as his name was included in the list of those to be arrested for
political reasons. He said he was unwell and not fit to travel. Consequently he
requested Gurtej Singh to answer the charges on his behalf at the Takhat.
A convention of the learned people well-versed in gurmat was
held on February 1, 2003 and reply to the eleven sentences (277 words from four
paragraphs mainly in two books) considered objectionable was drafted. A booklet
of about a hundred pages was prepared to explain in detail how the eleven
sentences were perfectly in order. Repeated written requests were made to the
`five Singhs’ to hold a videotaped public enquiry into the charges in
consultation with the Panth. On February 10, 2003, three hundred people from
all over the state, from Delhi and Jammu presented themselves at the Akal
Takhat to explain the
charges verbally.
The `five Singhs’ refused to listen to any one. They
did not accept Kala Afghana’s representative Gurtej Singh. They ordered
that Kala Afghana himself would be questioned by means of videoconference. Kala
Afghana requested to be informed giving him ten clear days to appear in view of
his wife’s illness. He also requested not to be called at a particular
Gurdwara where organisers had threatened to physically eliminate him. The `five
Singhs’ nevertheless asked him to appear at three day’s notice and
at the same Gurdwara controlled by people hostile to him. Kala Afghana
presented himself in spite of all the difficulties on the appointed day at the
designated place. The `five Singhs’ postponed the videoconference without
assigning any reason. It was promised that a new date for the videoconference
would be announced. This was never done.
Some prominent lawyers of Chandigarh including Gurdarshan
Singh Grewal, Balwant Singh Gulliani, Amar Singh Chahal and Navkiran Singh
wrote to the Akal Takhat on March 17, 2003 to adopt a just procedure to
deal with Kala Afghana.
By the second of April Kala
Afghana’s comments on the Gurbilas Patshahi 6, were complete. These are
in the form of a book. This book was being prepared for publication at
Amritsar.
Suddenly on the fifth of April 2003, appeared the news that
the `five Singhs’ had placed an interim ban on the reading, publication
and sale of all works of Kala Afghana. Final decision is to be taken on May 10,
2003.
Salient features of the ban: 1) Ban is clamped without a
warning and without giving any time to the public to react.
1). The `five Singhs’ held a meeting without
announcing the agenda. They imposed the ban ignoring that fact the matter was
pending for videoconference with the author.
Conclusions: 1) The `five Singhs’ are determined to
impose the ban without openly and freely discussing the matter of offending 11
sentences which are absolutely innocuous in the context.
2). These 11 sentences considered objectionable are
contained in four paragraphs of three books but they have chosen to ban ten
other books also about which, even according to them, nothing objectionable has
been discovered. For the last several years these other books have been under
the scrutiny of the forces advising the Takhat.
3) Ban is imposed on the three new books which are to be
printed for the first time.
4) It is the `lamb and the lion’ or the `Bush and
Saddam Hussain’ story all over again. The only conclusion is that the
`five Singhs’ are determined to snuff out Kala Afghana. His only offence
appears to be his comments on `Gurbilas Patshahi 6’ edited by Giani
Joginder Singh, `Jathedar’ of the Akal Takhat.
Appeal: With all the force at my command and in absolute
humility I want to appeal to the Guru Khalsa Panth to wake up and see the
enormity of the wrong being done to gurmat as all the books of Kala Afghana in
exposition of true principles laid down by the Guru. I appeal to the `five
Singhs’ not to use the sledge hammer of the powers of the Akal Takhat
against an innocent old man expounding gurmat. I appeal to them not to do so
just for the purpose of preventing publication of a book criticising
incompetent editing of Gurbilas Patshahi 6 by Giani Joginder Singh. I appeal to
them not to do it in this manner as it smacks of back stabbing in view of the
fact that the case before them is pending for videoconference with the author.
I appeal to them to have a public discussion on what is considered
objectionable in Kala Afghana as well placed scholars say that there is nothing
objectionable in what he has written.
Gurtej Singh
Professor of Sikhism
zf: hrijMdr isMG idlgIr
Pal Singh
Purewal’s calendar has RSS’s blessing
The calendar prepared by Pal Singh
Purewal is by no means a Sikh Calendar. The Sikhs should reject
it.
This calendar is nothing more than
solar-ization of Bikrami calendar. Pal Singh Purewal has kept the names of
Bikrami calendar. He has accepted Sangrand, Pooranmasi, Massiyas of Bikrami
calendar. The only thing he has done is that he has calculated the length of day
from Amritsar in solar system in stead of lunar system.
By doing this Pal Singh Purewal has done
great service to Bikrami (Hindu) calendar and dis-service to the Sikh
principles. In Sikhism, Sangrand, Pooranmasi, Massiya or Panchami have no
importance and Purewal has preserved all this, apparently establishing the Hindu
auspicious days for the Sikhs (in Purewal’s calendar). This calendar has the
blessing of the Vishav Hindu Parishad, R.S.S., Shiv Sena and the other
fundamentalist Hindu organizations. These organizations had opposed an
independent Sikh calendar but now they have not said even a single word because
Purewal has solar-ized Bikrami calendar, thus preserving its Hindu character.
More interesting is the role of Kashmira Singh of one group of Sant Samaj,
Nihangs of Santa Singh group and one group of Nirmal. Earlier, these three
groups had vehemently opposed a new calendar for the Sikhs BUT in the meeting of
28.4.2003 these three groups were supporting Purewal more than any one else.
The collaboration of Pal Singh Purewal with the
fundamentalist Hindu organizations is not a secret now.
The SGPC should not fall into the trap of
Pal Singh Purewal and the RSS and Vishav Hindu Parishad and stop implementation
of this calendar.
If the SGPC publicizes and uses this calendar the history shall not forgive its leadership. I hope it will meet the same fate as was met by Ranjit Singh’s Hukamnama about Langar. I had warned the meeting of 28.3.2003 also and I am repeating my warning here too.
Dr Harjinder Singh Dilgeer
ibkrm isMG
The Sikh Encyclopedia
will be launched in the western world on 13.4.2002 at DTF BOOKS,
Handsworth, Birmingham, England by Dr Harjinder Singh Dilgeer.
This Encyclopedia has more than 100000 pages whch include about
1270 Gurdwaras with more than 700 photographs of the Gurdwaras, 3000 biographies
of Guru Sahib, the famous Sikhs, the Sikh martyrs and the prerson associated
with the Sikh history. It has about 500 concepts of Sikh philosophy, culture,
literatute and theology eith illustrations from Guru Granth sahib. It al;so has
a complete chronlogy with each date calender of the Sikh history. Besides it has
2 complete books: Akal Takht and History of Sikh Students Federation.
It has more than 200 times more material than Raghbir Singh Bains's CD and
its price is one fourth of Ranghbir Sinbgh Bains's CD.
Contact: DTF Books, Birmingham or Singh Brothers Bazr Mai
Sewan, Amritsar.
|
Dysfuctional Family Promotes Bigotry Against
Sikhs
|
Many
Organizations Join the Sikh Coalition in a Campaign Against
Miramax
|
|
|
|
In an example of
bigotry against Sikh people across the globe, Miramax Films recently launched
previews of the movie, Dysfunctional Family, in theaters, on websites, and on
television channels across the United States. In the trailer of the movie, an
actor, Eddie Griffin, refers to a Sikh man as “bin Laden.” Griffin
points to a turbaned Sikh man and says, “bin Laden, I knew you was [sic]
around here!” People watching this movie may associate Sikhs with
terrorism because of its objectionable content.
|
To date there has been no
response to formal outreach from Sikh organizations. Miramax has failed to
provide evidence that it is at all concerned about the defamation of Sikh
people and other minorities.
We request you
to sign this petition and support the Sikh community in this campaign against
bigotry and hatred.
zf: hrijMdr isMG idlgIr
A meeting of the Sikh elite called by the Delhi Sikh Gurdwara Parbandhak Committee was held at Bhai Vir Singh sahitya Sadan Delhi, to discuss the future of the Sikhs and Sikhism. The main speakers were: Prof. Darshan Singh, Dr Harjinder Singh Dilgeer, S. Manjit Singh calcutta, Gurtej Singh and many others.
Picture: Dr Harjinder Singh Dilgeer addressing the meeting attended by 125 organisations of the Sikhs from the whole of India.
qijMdrpfl isMG
Recently, I had an
opportunity to read articles written by Gurbachan Singh and other cohorts of
Mahant Virsa Singh. Please forgive me for calling them "Singh" as this is an
insult to glorious surname "Singh".
They have tried their best to malign
Sikh religion through their articles, however if we judge their writings
according to tenets of Sikhism, then they prove to be nothing but fabricated
stories created to distort Sikh religion.
It is encouraging to see that few
Sikhs like Sardar Gurcharan Singh Brar, Subedar Didar Singh Ji and Sardar
Gursharan Singh Kasel are attempting to do some about it. I admire them for
their courage. They have enlighten many Sikhs like me though their
articles.
Their rebuttals of such baseless
articles are based solely on teachings of Sri Guru Granth Sahib Ji. They always
quote appropriate Shalok and Page Number, whereas Pandit Gurbachan Singh still
has to produce a single credible quote from Sri Guru Granth Sahib Ji or so
called "Dasam Granth" in support of his "doctrines".
Sikhs are already facing an enormous
task of maintaining our distinct identity as Sikhs and not as offshoot of
Hinduism. At present, what we need to do is to be vigilant and question age old
myths and tales.
Sikhs will withstand all covert
attempts by RRS, Pandit Gurbachan Singh and Mahant Virsa Singh to destroy their
glorious religion and history.
I request all concerned Sikhs to stand
up to such parasites who have infiltrated Sikh religion and debate with them in
which ever way possible. Mahant Virsa Dass (Singh) and his cohorts can no
longer hide behind their Sikh like appearances. Their blatant lies are out in
open now.
Tejinderpal Singh
ikrpfl isMG
Hats or Baseball Caps, ….in Guru Darbar???!!!
Date: Chet 1, 535 NS (Nanakshahi)
Is "Hats or Baseball Caps" a proper attire for the Guru
Darbar?
Pondering upon this question, some of my Veers have concluded
that it is. My Veers have expressed the opinion that, the only requirement to
enter the Guru Darbar is to cover one’s head. And, certainly a Hat or a Baseball
Cap satisfies that requirement. Therefore it is perfectly o.k. to wear a Hat or
a Baseball Cap to the Guru Darbar.
I beg to differ with the above opinion.
To find the right answers to the above question, what we need
to do is, to ask ourselves the very basic fundamental question, "What is the
INTENT of the protocol of covering of one’s head to enter into the Guru
Darbar?" …. For, once we understand the intent, then we can very clearly see, if
the wearing of a Hat or a Baseball Cap fits into that intent.
Let us understand one basic fact about entering into the Guru
Darbar. It is not, …. a mere mechanical ritual. …..It is a very enjoyable
Experience that gives one’s mind and soul a very special sensation. Those of us
who enter the Guru Darbar with respect for the Guru in our hearts, expressed
outwardly with a covered head, feel that special sensation, every time we enter
into the Darbar. The idea of requesting a non-Sikh guest to cover his/her head
while entering the Guru Dabar, is to hopefully duplicate that sensation in the
mind and heart of our guest. We like to share the enjoyment of our experience
with every one on the globe. The dilemma is the selection of a proper attire for
our non-Sikh guests.
The problem of selection of proper attire stems from the clash
of two cultures. None of us can deny the fact that while the protocols of
Sikhism are from the Eastern Culture, the fashion of wearing of Hats and
baseball caps, and its protocols are products of the Western Culture. In the
clash of cultures, as a protocol, Hats and Baseball Caps are taken off, and not
put on as a mark of respect in the Western Culture, while the heads are covered
in the Eastern Culture.
In a situation that demands respectful behavior, a person of
the Western origin does not feel respectful internally, if he is wearing a Hat
or a baseball Cap. For him to be respectful is to remove his Hat or the Baseball
Cap. Therefore, whenever we request a Non-Sikh guest to keep his Hat or Baseball
Cap on his head while entering into the Guru Darbar, we unknowingly and
unintentionally force him into a very difficult and conflicting situation.
To show the utmost respect to our sentiments, our non-Sikh
guest is generally very polite towards us. He complies with every request of
ours, no matter how ridiculous it is. In that spirit, he agrees to keep his Hat
or Baseball cap on his head even though in his heart of hearts the whole
situation looks very bizarre. Our well-intentioned folly forces him into a very
disrespectful situation. Therefore, to avoid such a dilemma, it is absolutely
proper, nay essential to offer a Rumaal to request our guest to cover his/her
head. The Rumaal gives a sensation of a mini-turban. With such a request
hopefully we may be able to make our guest feel the experience that we are
trying to duplicate for him/her.
Head covers come in many shapes and forms. In the Eastern
cultures they consist of Turbans, Patkas, Rumaals, Chunees, & Topees etc,
while in the Western Cultures they come in the form of Hats, Baseball Caps etc.
Their meanings and protocols are different. Therefore, they should be selected
accordingly. In the Eastern culture, a Hindu or a Muslim brother covers his head
with a Topee or a turban as a mark of respect, while a Western brother takes his
Hat off for the same reason. What, matters the most are the internal sentiments.
Therefore, for a Hindu or a Muslim brother coming to a Guru Darbar, a Topee will
be o.k. While for a Western Guest a Hat or a Baseball Cap is not. To avoid any
kind of dilemmas for our guests, offering of Rumaals as a symbolic mini-Turban
is the most respectful and graceful thing that we can do.
Thus to be consistent, we should limit ourselves to Turbans and
Rumaals only, as the protocol head dress for the Guru Darbar.
On the question of wearing of any form of Topees, Hats, or
Baseball Caps by the Sikh Children or Adults in the Guru Darbar, the combination
of a Sikh wearing a Topee, Hat or a Baseball Cap looks completely nonsensical to
put it very politely.. …..In case of Sikh kids it gives a reflection of our
parental stupidity, our ignorance, our inferiority complex, and our lack of
vision ……while in case of adult Sikhs it portrays nothing but disgracing of the
entire Sikh Nation.
Kirpal Singh, USA.
mnjIq isMG
SIKH CULTURE CENTRE, PATIALA
Press Release
Conclave finds fault with the SGPC
Patiala, March 15, 2003. Sikh Culture Centre, Patiala
organised a Conclave of Sikh scholars and organisations to discuss the issue of
the method of the appointments and removal of the Jathedars of the five Takhats
of the Khalsa Panth. A consensus which emerged out of the discussions was that
the SGPC's (Sikh Gurdwara Parbandhak Committee) approach towards these highly
respected personalities is most cavalier- bordering on disrespect.
The most recent instance of sacking of Prof. Manjit Singh
from Takhat Sri Kesgarh Sahib is symptomatic of the mindset of the SGPC
leadership. The need of the hour is to educate the Sikh masses about the
dangerous implication of such a callous approach to the most important issues
confronting the Khalsa Panth. Principal Harsimran Singh from Anandpur Sahib
highlighted the need of reform in the SGPC organisation and strengthening the
office of Akal Takhat. Advocate Narinder Singh from Chandigarh framed the main
issues about the most objectionable method adopted to remove Prof. Manjit
Singh. Principal Jasbir Singh of Sikh Missionary College lamented the lack of
Sikh spirituality and dominance of power politics in the affairs of the
community.
Prof. Gurtej Singh IAS (Retd.) opined that great injustice
has been done to Prof. Manjit Singh . No true Sikh can endorse the most illegal
method adopted in removing the Jathedar. He said he was personally anguished at
this injustice. S. Gurtej Singh said that he has seen the whole process of
election and functioning of SGPC which is much below the standards expected of
an institution of Sikh community. Rather some of its members' conduct makes us
hang our head in shame. Sh. Gobind Singh Kanjla ex-Minister shared the
sentiments of S. Gurtej Singh and extended all support for the righteous
cause.
Giani Kewal Singh, former Jathedar of Takhat Sri Damdama
Sahib disapproved method adopted to remove Prof. Manjit Singh. The role of
present Jathedar of Akal Takhat in the present situation was found to be
wanting. Prof. Manjit Singh was also present. Mrs. Manju Qureshi made an
emotional appeal to the Sangat not to tolerate the injustice done to Prof.
Manjit Singh and offered every help to fight this injustice. Prof. Vikram Singh
of Gurmat College Patiala and Kawaljit Singh Phul from Dasuha also adressed the
conclave. Sikh scholars from Punjabi Unversity, Sikh Missionary Colleges,
Punjab School Education Board and other Sikh institutions paticipated in the
conclave.. Others present on the occasion was S AtinderPal Singh, ex-MP, Dr.
Gurbaksh Singh from Canada, S Gurinder Pal Singh Dhanola and S Sarabjit Singh
Saohal.
In a resolution, presented by Kanwar Manjit Singh, Convenor,
Sikh Culture Centre, the Conclave unanimously disapproved of the procedure
adopted to sack Prof. Manjit Singh which was not only insulting to the person
of Prof. Manjit Singh but also undermines the dignity of the office of
Jathedar. It was also resolved to urge upon the Jathedar Akal Takhat to get the
directive of five Singh Sahiban about the service rules of Takhat Jathedars
finalised at the earliest so that the Sikh Panth has not to face such
irresponsible conduct of the SGPC in future. An appeal to Akal Takhat was also
made to place the facts of Prof. Manjit Singh's removal before public, so as to
remove the shroud of mystery created by the President of the SGPC.
Kanwar Manjit Singh
Convenor
0175-2360187, 98143-41987
rfjvMq isMG
American Sikh Organizations Condemn the
Unceremonious Removal of the Sikh Jathedar in Amritsar
Immediate
Release
For more information, please call
Harminder Singh Jassal (703) 503 9678
Hargurpreet Singh (301) 236 0312
Washington - March 7, 2003
Guru Gobind Singh Foundation (GGSF), National Sikh Center(NSC) and Sikh Council
on Religion and Education (SCORE) have jointly released the following statement
on the recent happenings in Punjab. Full text of the statement is given
below.
We are extremely disturbed at the recent incidents in Amritsar. We are ashamed
to see the violence and insults hurling at each other shown in the
international media.
The occurrence of violent acts in the area adjacent to Sri Harmandar Sahib, is
disgraceful as it destroys the sanctity of the holy place. Regardless of
whoever initiated it, and what ever the cause may be, it is inexcusable. We are
appalled at the indiscreet way it has been handled by the people in
authority.
We are equally perturbed at the way Jathedar of Keshgarh Sahib, Singh Sahib
Manjit Singh has been sacked by the executive committee of SGPC. We feel that
the due process of law was not followed. The defendant should get a chance to
fend himself. The report of the allegations of corruption and moral turpitude,
if proven should have been written and made public. No oral report is ever
acceptable in any inquiry. In a court of law, justice is dispensed by due
process. It is all the more important to have a higher standard to deliver fair
justice in a religious set up. This is the only way any religious institution
can be held in high esteem. We demand that the report of the findings against
Jathedar Manjit Singh be made public and he be given a chance to prove his
innocence. The excuse given by the President of SGPC, Kirpal Singh Badungar,
for not making the report public is that "we will bow our head in shame if it
is made public", is unacceptable. We are rather ashamed at this whole
dictatorial process/way of handling. The executive committee has not fulfilled
its fiduciary duty and has proceeded irresponsibly by acting on oral report of
the President Badungar. It is a matter of grave concern that Sikhs have lost
faith and more are losing in their institutions: Takhats and SGPC in
particular.
Sikhs all over the world are required and should respect their Jathedars of the
Takhats and are morally bound to follow the hukumnamas issued by them. But the
very institution SGPC, who is responsible for the appointment of Jathedars, has
made a mockery of itself by firing the Jathedar so abruptly. This shows their
disrespect for the institution of the Takhats. Incidentally this is not the
first time it has happened. These acts disconnect the younger generations from
the core of the faith. A sense of indifference and apathy towards SGPC has
reached peak during recent times within the Sikh community worldwide. A decent
way out of this quagmire could have been found as an 'honorable discharge'
We strongly feel that the Sikh leaders must show their regard for the Sikh
community at large as they are answerable to the entire Panth. We agree, until
an alternate procedure is formulated, SGPC has right to appoint and discharge
Jathedars. However, we strongly urge that SGPC streamlines the process, have
strict guidelines and qualifications - both during the selection and removal of
Five Head Jathedars. Ultimately, SGPC has to justify its actions.
Guru Gobind Singh Foundation (GGSF), National Sikh Center and SCORE are
based in Washington. GGSF and NSC had similarly spoken against the process of
removing Jathedar Ranjit Singh from Akal Takhat in 1999. GGSF and SCORE
represent Sikhs in the local, national and international forums. Both
organizations are active in the interfaith affairs, religious freedom, justice
and environmental conservation issues on behalf of the Sikhs.
