Tuhady Pattar (Your Letter)

Veer Jee, Sikhism is built upon nothing but TRUTH. Therefore, we do not need to start feeling insecure when someone like S.Gurbakhash Singh KalaAfghana (a Canada based Sikh scholar) happens to point towards any of our possible flaws? Why do we choose to go into a defensive mode so quickly? ….Do we lack confidence in the Truthfulness of the message of Sikhism?

Why does our Sikh leadership get into the playing of games of Deceit, rather than confronting the issues squarely? ….Why are we trying to shut people up, who, are daring to challenge us in our ways of doing things? …Shouldn’t we be thankful to them for pointing out our possible flaws? Don’t their such actions make us to re-think and re-evaluate our deviations from our path of TRUTH?

In human history, very rigid but false beliefs of societies have always been challenged by the men of conscious. And, in the process many such men have been mistreated by the Societies, for daring to do so. Are we also going to replicate those Societies? Or are we going to be different? …..Yes, there was a time when according to the prevailing wisdom of the times, the leadership of some very prominent religion, mistakenly thought that Earth is flat, and the entire universe revolves around the earth. On being challenged about this idea, the challengers were persecuted, humiliated, and made to bite the dust. The System tried its best to suppress the TRUTH. But, did it succeed in doing so? ….The answer is, NO!

Today, are we staring into the eyes of such a historic phenomenon? S. Gurbakhash Singh has dared to challenge us into re-thinking and re-evaluating some of our positions. ....Faced with his challenge, what is the best course for us? ….to SHUT him up? Or opt to LISTEN to find if there is any truth in his arguments? …How our leadership tackles this historic decision will set the tone of our future. ….At stake is the STATUS & FUTURE of our faith, and our institutions. This decision is the one that is going to crystallize; as if we are an open minded progressive School of Thought based upon TRUTH, or a narrow minded, and timid hodge-podge of some rigid ritualistic practices.

S. KalaAfghana has dared us to re-evaluate our present day Beliefs and Practices on the TouchStone of our eternal Guru, Sri Guru Granth Sahib (SGGS) Jee. He has set a standard; a support of at least five Shabads of the Guru, for a challenge or its counter challenge to become valid. ….For each of his challenges he already has listed five Guru Shabads as a support for his arguments. …Now it is unto the challenged to find five Guru Shabads for each of their counter arguments.

Furthermore, S. KalaAfghana has dared us to have another truthful and sincere look at our source materials like the Bachittar-Natak-Granth, Gur Bilas Patshai 6, Gur Bilas Patshahi 10, Sooraj Parkash, Rehatnmama, etc. Once again the suggested TouchStone is SGGS. He contends that any material that does not conform to the teachings of SGGS, cannot be a material of a Sikh source. ….His argument needs to be looked into seriously, and not just to be brushed aside.

Also, S. KalaAfghana has challenged the validity of the writings and personal teachings (sugarcoated as Sikh Teachings) of many renowned Sants, Sadhs, and Sikh writers. He contends that the deviations created by such persons are the cause of the confusion in the Sikh Circles. Once again the suggested TouchStone is the Guru Shabad of SGGS. …..Should he be hanged or honored for suggesting such a Standard for re-evaluating our practices? …the decision is for our leadership to make.

Guided by ignorance, the Tamasha Crowd would like to see S. KalaAfghana hanged, while the Concerned Sikhs are asking for SANITY.. Will the Sikh Leadership oblige the Tamasha Crowd? Or opt to face the challenge of History with TRUTH and sincerity. …..only time will tell.

In the face of the pressures of the Tamasha Crowd, and in the environment of emotionally charged atmosphere, it is still suggested that our approach should be nothing but SANE.

For the SANE approach it is suggested that, ……1) a committee of a minimum of (11) eleven renowned Sikh Scholars should be formed. ……2) they should be given the task to evaluate each and every line of S. KalaAfghana’s books, for their Truthfulness. The TouchStone should be SGGS and nothing else. …..3) All those pieces of literature that S. KalaAfghana has challenged as forgeries, deceptions, or Bipar plantations, should be looked into, once again in the light of the TouchStone of SGGS. …….4). All those practices and beliefs challenged by S. KalaAfghana should be looked into, again in the Light of SGGS and nothing else. …..5) The scholars involved should be given full freedom and assistance to talk to S. KalaAfghana for clarifications of his stands. …..6) To keep the process transparent, any set of disputed arguments should be video taped for the benefit of everyone. The videotapes should be made available on cost.

After the thorough study of S.KalaAfghana’s thesis, if anywhere he is found to be in violation of the Teachings of SGGS, then he should be made aware of such a violation, and requested to modify his writings (once again based upon principle of support of Guru Shabads of SGGS.) …..On his refusal to oblige, only then he should be punished appropriately. ….However, if he is found to be completely in tune with the teachings of SGGS then, none of us should hesitate to honor him for a job well done.

This announcement is to request your participation and your assistance in communicating this news to others who may be interested in the conference.

Basically Dr Dhillon makes two points- Sikhism is a universal religion and endorsement of 1925 definition. There can be no controversy and there has never been any controversy about the universality of Sikhism. However, Dr Dhillon is on a slippery wicket when he sets out to define a Sikh.

He seems to have forgotten that the authority to define a Sikh for worldy matters was delegated to the Khalsa Panth by the 10th master. (A Sikh in spiritual sense is ofcourse very clearly defined in Gurbani). The Khalsa Panth has decided on the definition of a Sikh and it is given in the Sikh Rehat Maryada. The major difference between the definition suggested by Dr Dhillon and the Rehat is that "faith in Amrit" is absent in the former. Dr Dhillon tries to give a poor apology by saying "That Guru Gobind Singh did not expect every Sikh to become a Khalsa". The point now is that how did he manage to read the mind of Guru Ji? Was the Khalsa Panth ignorant in requiring "faith in Amrit"?

The basic point is (even though not very clearly stated by him in his article) that Dr Dhillon questions the "identity" aspect in Sikhism. This intent becomes clear from his following comments, "THE FACT IS: FOCUSING ON OUTER APPEARANCE IS A HINDRANCE RATHER THAN AN ASSET TOWARDS UNIVERSALITY"[Sikh Diaspora Yahoogroups, February 25, 2003]. To support this assertion he qoutes the following lines of Khushwant Singh, " I

BEGAN TO QUESTION WERE THESE EXTERNAL EMBLEMS OF SIKH SEPARATENESS: THEY APPEARED TO ME TO BE AS SUPERFLUOUS AS SUPERFLUOUS HAIR ON THE BODY; THEY HAD NO SPIRITUAL CONTENT".

However in doing so Dr Dhillon completely forgets that the same Khushwant Singh had remarked (in his book "A History of the Sikhs"), "The sense of belonging to the Sikh community requires both the belief in the teaching of the Adi Granth and the observance of the Khalsa tradition initiated by Guru Gobind Singh and there is no such thing as a clean shaven Sikh, he is simply a Hindu believing in Sikhism".

While it is correct that a person might not follow all that the Gurus required him to, and yet continue to call himself a Sikh. But that is not an answer to the question "Who is a Sikh?"

In line with the universality of Sikhism, no person is ever stopped from calling himself a Sikh. However when the question of defining a Sikh arises, the so-called modern liberal enlightened Sikh Intelligensia is advised not to chip away at the edges of Sikhism.

aj imqI 8 jUn 2003 nMU cMzIgVH dy iksfn Bvn ivc isWK ivdvfnF aqy pMQ-ihqYsLIaF dI BfrI iekwqrqf hoeI, ijs ivc iswK lyKk s: gurbKLsL iswG kflfaPLgfnf ivruD sRI akfl qKLq sfihb dy jQydfr vloN kIqI jf rhI kfrvfeI dI sKLq inKyDI kIqI geI. iekwqrqf ivc Bfg lYx vfly ivdvfnF ivc s: gurqyj isMG, s: joigMdr isMG spoksmYn, zf: gursLrn jIq isMG aMimRqsr, poR: kulbIr isMG cMzIgV, ivMg-kmFzr jsvMq isMG KoKr, krnl joigMdr isMG PLrIdfbfd, s: aqr isMG, ig: jgmohn isMG imsLnrI, ipSR: kMvr mihMdr pRqfp isMG, s: mihMdr isMG josL, ig: gurbKsL isMG imsLnrI syDF, hrmIq isMG idwlI, zf: suKjIq kOr igwl, tihl isMG idwlI, srbjIq isMG Gumfx, gurcrn isMG biTMzf afid sLfml sn.

iek hor mqy ivc ikhf igaf hY ik gurU vrosfey iswK lyKk s: kflf aPLgfnf nMU aijhy dMBI aqy mnmqIey qQf kiQq jQydfrF kol pysL hox dI jLrUrq nhI. sLoRmxI kmytI dy pRDfn ikrpfl isMG bzMUgr vloN suihrd aqy smripq iswK ivdvfn s: gurqyj isMG duafrf KLflsf pMQ nMU drpysL nfjLk aqy gMBIr cuxOqIaF sMbMDI idwqI jf rhI sucwjI qy inDVk agvfeI qoN iswK jnqf df iDafn htfAux dI mMdBfvnf sihq AunF ivruD kIqy jf rhy JUTy aqy gumrfhkMun pRcfr dI vI inMdf kIqI.

Dear Prof. Kirpal Singh jee (President SGPC),
Waheguru ji ka Khalsa Waheguru ji ki Fateh

In continuation of the earlier email, today again there was news item regarding the Shahidi Divas on 4 or 16 June ! Although you are well aware, I wish to say that all the Historians/Authors have given date 30 May 1606 - Bhai Kahn Singh, Dr. Ganda Singh, Dr. Gopal Singh, Khushwant Singh, Prof. Sahib Singh, Prof. Harbans Singh, Principal Satbir Singh, Dr. Sangat Singh, Dr. Harjinder Singh Dilgeer. No one has ever disputed this date. Then why not fix this date rather than changing. Similarly Martyrdom Day of Guru Tegh Bahadur - 11 Nov 1675. Kindly reconsider Nanakshahi Calendar because Chaitra is the Hindu New Year according to the lunar calendar (but all Sikhs are not lunatics yet); Maghi is celebration in honour of Saraswati, the Goddess of knowledge; Diwali is in the memory of Ram's return after 14 years; Sangrands, Massaya, Poornamashi etc. have no relevance to the Sikhs ! Out of the Sikh World Population (23.538) million, I am one person who does not accept your Jantri until I get convincing response to my submissions. But you don't care in so far as RSS Badal is happy.

You may kindly recall that Dr. Sangat Singh jee got his History Book published in New York in June 1995 but 1996 second edition in New Delhi. I am sure when he was serving the Indian Govt. he might have visited Canada/UK/USA during 1984 to 1990 and met several Sikh families. Any clue. Just curious to know. Thanks,

Thank you for the information on your website. I just met a wonderful family who practice Sikh and didn't want to discuss religion so early in our relationship. This website is very helpful. I have a question or two. And if any of my statements, included in my questions, are incorrect, please correct my mistake and accept my apology for not knowing Sikh correctly. I think that I understand that Waheguru is God, like in the Christian belief, God, Creator of all and our heavenly Father.

I was wondering if **Sikh acknowleges God's Son, Jesus. In Sikh, the name of the One chosen by God to sacrifice Himself for our salvation may be different? Who died for the sins of God's people in Sikh? Without blood, there is no attonement or **does Sikh have a different way of cleansing people from sin, which keeps us distant from God. Also, in Sikh, ***is there life after death, as Christians believe? (because Christ died for sins of all who love Him, those who love Him, go from the grave to be with God in life, everlasting.)

How does a Bipar mind (Agent of the Brahmnical Snake) work? …..Why doesn’t it have any problem telling a LIE (nay a Mega-LIE, i.e. a GUP) with a straight face?. . ….How does it maintain its POKER face, even when lying through its teeth?. ….And, how does it sugar coat it’s Mega-LIES, while shamelessly converting incidences like "Getting kicked out of one’s own home" into a "Tour of the Woods," a "Misery" into a "Plan for a Proof of Purity", or a "Suicide" into a "Happy, here after?". …..To find a Bipar Mastery of deception at its best, read the following BIPAR CLASSIC written by none else but by our Bipar-in Chief, Western Command, Veer Dalip Singh Jee..

In this classic, the Bipar-in Chief is telling the story of Sita Jee, the hero-in of the Hindu Epic "Ramayana. " It is interesting to watch as to how he drags Guru Nanak Sahib, Guru Ramdas Jee, and Guru Granth Sahib Jee to become partners in the narration of his Mega-LIE. …..The story line of the Bipar Classic is about Bibi Sita Jee, the very devoted, sincere, and self-sacrificing wife of Lord Ram.

For those who are not familiar with Ramayan, Sita Jee, daughter of Raja Janak, got married to Lord Ram, who in turn was ordered by his father Dashrath (for some selfish reasons), to go into exile for a period of fourteen years. In this strange twist of events Sita Jee as a devoted wife, opted to accompany her husband, to spend fourteen years of her youthful life in Jungles, leading a very tough & miserable life, deprived of all comforts. Towards the end of this misery period she got abducted by the King of Sri Lanka, named Ravan. From whom then her husband, Lord Ram with the help of the monkey-god Hanuman rescued her. ….By this time the exile period was over, and they came back home to Ayodhya, and Lord Ram assumes his kingly duties.

Then in the story line, comes the payback time to compensate Sita Jee for her devotion and sacrifices. …First, she is made to go through what was called as "Agni Priksha, the test of walking through Fire" to test if she was able to maintain her purity while a prisoner of Ravan. She passes the test. ….Next, she gets pregnant, and Ram (doubting the origin of her pregnancy?) decides to kick her out of his house and kingdom….This decision is said to have resulted from a taunt of some village riffraff saying, "Our culture and tradition does not allow infidel woman to stay with her husband. She must be deserted or banished. Because, Sita has stayed in the custody of Ravan as a prisoner."

Lord Ram directs his younger brother Laxman to carry out the orders of kicking Sita Jee out. …..Laxman, as per orders, makes sure that she is deserted in the midst of a thick jungle and is left at the mercy of wild animals and her fate. …In her these very difficult time a Shudar (an untouchable by the Hindu hierarchy of caste) by the name Balmik dares to come to her help and gives her shelter. In his hut, her first son, LUV is born. …..Next, she begets her second son (how? It is said to have been produced from a stack of straw) by the name KUSH. ….Her two sons grow up to become very fine young men, but their harassment from Lord Ram’s Forces continue.….In their fight for survival, once LUV & KUSH happen to come face to face with Lord Ram. …..Sita Jee tries to intervene but to no avail. Being completely frustrated with her fate, she opts to commit suicide. ….Thus ends the life of a great-devoted lady..

In Ramayana, Sita Jee’s suicide is described in the following words, "Sita now was tired of her difficult life. Insult, humiliation, distress had made their impact on her. And this daughter of Mother Earth prayed to Mother Earth to make room for her so that she could find peaceful rest for sometime in her life. The Earth separated into two and Sita buried herself under the protective cover of her Mother."

According to Hindu scale of time of Yugas, this episode is said to have happened in the "Treta Yug", while the present day time is called "Kal Yug." With that scale of timing, this Episode computes out to have happened more than 750,000 years ago.

According to the Bipars, Guru Gobind Singh Jee is supposed to have told the Mega-Lie in the Bachittar-Natak-Granth (deceptively called by the Bipar given Thug name of "Dasam Granth") that Guru Nanak Patshah (a Bedi) handed over Gurgadi to Guru Ramdas Jee (a Sodhi) under the orders of the above mentioned mythological characters, LUV & KUSH. …You be the judge about the Truthfulness of this claim..

Now, to watch the MASTERY of the BIPAR DECEPTIONS, and to understand the intricacies of the art of massive SUGAR COATING, read the above story in the words of the Master, the Bipar-in-Chief, Western Command. …..and enjoy.

Readers are requested to read te portion of Rama Avtar in Sri Dasam Granth themselves. Both Lav and. Kush were born, when their mother Mata Janaki (Seeta Ji) was living in jungle, in the care of a Great Saint Balmmek Ji, who has been praised in Sri Guru Granth Sahib, at least four times. There are three versions of Mata Janaki Ji going to jungle to live there. We shall adopt the facts stated in Sri Dasam Granth.

Mata Ji had liking for living in a house, amidst a garden. Sri Ram Ji got a beautiful house built in Ayudhiya and they lived in it, after coming back from 14 years of exile. Mata Ji there got pregnant. Mata Ji expressed her desire to Sri Ram for a tour of woods to enjoy natural scenery. Sri Ram sent her with his younger brother Lakhshman, who in a thick growth of tall trees, where during the day time it appeared darkness. According to Sri Ram’s instruction he left her there, and himself came back to Ayudhiya.

Mata Ji found that her Lord had abandoned her, began crying and fell down unconscious. There Rishi Balmeek was living, who heard the pathetic lamentations of Mata Ji, came to her and led her to her own hut. It is beautifully stated about Saint, "Durga Jaap Japang." Remembered God Sat Guru Ji at scores of places stated that the Hindu names of Divine Light (Jot), which we call Sat Guru Poora, verily God Himself; they called Durga, Bhavani, Chandi, Bhagauti, Kali, Jagdumbey, Parbati and so many others. The Saint was the devotee of God; hence praised in Guru Granth. The Hindu version is that Sri Ram who cared for the welfare and views of the people, heard that he had the wife, who lived in the house of Demon Ravan for about a year; and people did not like it. The Lord in His scheme wanted to prove not only her purity but also her Greatness, being the daughter of Great Saint, Raja Janak, who has been repeatedly praised in Guru Granth.

In the Jungle was born a son to Mata Janaki, who was named Lav. He was extremely handsome and attractive child, just like his father Sri Ram. The Saint got a cradle made, where the child would rest and sleep. One day the Saint had gone for evening prayers. Mata Ji went for a bath and took the child with her; whereas usually she used to go alone.

When the Saint came back saw the cradle empty; got worried that some animal might have not taken him away, he took some grass in his hand and made a child of it; by the Divine Miracle a living child totally resembling Lav, came to life. When Mata Janaki Ji came back, on seeing the 2^ndchild was very pleased, thanked the Saint for having blessed her with another son. One of the Hindu versions is that Mata Ji gave birth to twins,

Lav and Kush. It will be observed that when Sri Ram took Seeta Ji back to Ayudhiya, both the sons accompanied them. They both were equally brought up as their sons.

Hardly the two sons had attained the adolescent age, when Sri Ram performed "Asumed Yug," dispatched a horse with an army, led by his younger brother Shatrugan for conquest of the lands; whosoever would take hold of the horse, was to fight with Sri Ram’s forces, if he were to challenge the sovereignty of Sri Ram over his land.

This horse was held up by the two brothers Lav and Kush, when the horse passed the place they were living in the Jungle. The fighting ensued, the two boys annihilated the whole army with Shatrugan.

Rama was informed and he sent another army with Lakshman, then with Bharat and others, all got killed by the boys. Now Sri Ram himself came to fight. Seeing the boys, who resembled him, Sri Ram smilingly inquired from the boys, who was their father, and who was their mother. The boys replied-"Mithlapur Raja, Janak subaja, the sis seeta, ati subh geeta, teh bun aaye, tin ham jaet, HAI DONO BHAI, Sun Raghuraei." Sri Ram understood that the boys were his own sons, but did not speak out. The boys fought, knowing not that they were fighting with their own revered father.

All were killed, including Sri Ram. The boys took hold of the horse, and dead body of Sri Ram to their residence. Seeta Ji on seeing this cried out, "Poot, Bidhwa mohe keen". "Go and bring wood sticks, I will burn myself with my Lord." Saint Balmeek also wept bitterly, saying, "Eon Balan hamrai sukh khoey." Then Divine Voice was heard,

"Seeta, tun bhaie Eiyani." She took a cup of water, prayed to God, if she never in any way think of any other man except Sri Ram, then all killed be brought back to life.

She sprinkled water on all dead, all were brought back to life and all made obeisance at her feet. Sri Ram with all affection hugged her, And he raised the Voice of her Greatness, and HER PURITY.

They both with the TWO SONS went back to Ayudhiya and lived three for many years. From Kush’s Descendents, Baidi Clan arose, the ancestors of Sri Guru Nanak Dev. From Lav’s descendents, Sodhi clan arose, the ancestors of Sri Guru Ram Das Ji. This is confirmed in Sri Guru Granth Sahib, page 1401. "Sundar Dasrath Ghar, Mun banchat ta ki sarnung."

Kala Afghans, Gurtejas, A Singhni, Jaswndra devil, Sahota in madness challenge the Guru Granth Sahib also

rGubMis iqlku, suMdru dsrQ Gir, muin bMCih jf kI srxM ] siqguru guru syiv, alK giq jf kI, sRI rfmdfsu qfrx qrxM ]2] {pMnf 1401-1402}

arQ:- rGU dI kul ivc dsrQ dy Gr ivc isLromxI qy suMdr (myrIaF ingfhF ivc qF gurU rfmdfs jI hI sn) ijnHF dI srn afAuxf (sfry) munI locdy hn . sRI gurU (rfmdfs jI) dI syvf kro (srn pvo) ijs dI afqmk avsQf ibafn qoN bfhr hY, qy jo qfrx leI jhfjL hY .2.

6. I regret my family members have also been targeted in the malicious propaganda. Two can play at the same game. But I cannot stoop to that level. My son is nearly 50 and not a minor child under my care. He has lived independently at his village farm in Hoshiarpur (and not with me, as alleged) for several years. His family shifted to Denmark about two years ago and he also followed in November 2002, where he is now living. Even there he continues to sport his hair and beard, and to the best of my information and belief, he is a better Sikh than some of my critics whose sole commitment is to calumny (inMdf). I may also add that no parent is responsible for one's adult sons, as should be clear from the conduct of some of the sons of our Gurus, better known to historians.

Hukamnama is a directive of collective wisdom of the SARBAT KHALSA that is "Of the Sikhs, By the Sikhs & For the Sikhs" whereas a Biparnama is a Bipar deception of the Bipars (Agents of the Brahamnical Snake) that is "Of the Bipars, By the Bipars, and For the Bipars."

Looking at the quality of the stream of Hukamnamas coming out of the Sikh Takhats, under the passions of retaliation, personal vendettas, jealousy, ignorance, deceit, dishonesty, and Dhakayshahi, one wonders as to; ....are they HUKAMNAMAS??? ....OR .....BIPARNAMAS???!!!

The institution of HUKAMNAMA, as a directive of the SARBAT KHALSA (a body of representatives of the entire Khalsa Panth), representing the collective wisdom of the entire Khalsa Panth, have played a very important and revered role in the Sikh History. Lately, however, this great institution seems to have been reduced down to nothing but a joke. The question is, what has gone wrong? .....And, can anything be done to fix it?

Looking into the History of the institution we find that the source of a Hukamnama can only be the "Guru Granth" or "Guru Panth," and none else. Therefore, any Hukamnama outside of these two sources is nothing but a Biparnama. We are all familiar with the Hukamnama from Guru Granth Sahib. Therefore discussed below is the Hukamnama from Guru Panth.

This institution of Guru Panth Hukamnama, consists of two very important components; Component one consists of Taking of a unanimous decision by the Sarbat Khalsa (Guru Panth) with focus on Khalsa interests, that is in tune with "Guru Granth Sahib Ji's" principles of Truth, Honesty, Justice and Fair play .....and component two is the Implementation of the decision taken by conveying it to the Sikh Nation as a Hukamnama.

Thus the very basic requirement for any decision to become a Hukamnama is that it has to come down from the Sarbat Khalsa, and none else. It cannot be a decision of any one individual or any particular group of appointed individuals, no matter how powerful they are.....As long as this basic requirement is uncompromisingly guarded, the institution maintains its luster. However, the moment anybody messes with this very basic requirement, the whole institution collapses....... The kind of decay that we are witnessing.

It seems that we have allowed a couple of appointed Jathedars to abuse our glorious institution of Hukamnama to the brink of its collapse. The results are in front of us for everyone to see. How did we let the Jathedars to hijack such a glorious institution ? .....This is a question for every one of us to ponder about.

Let us understand it very clearly that Jathedar of Sri Akal Takhat Sahib (or any other Takhat) is nothing more than a Caretaker, Sarbrah, Sevadar, Granthi, or Bhai Sahib. None of them is a POPE, Bishop, Cardinal, Mulla, Kazi, Ayatollah, Shankracharya, or a so-called Satguru, Maharaj, (Ku)-Sant, or a Head priest etc.......There is no place for priesthood or High priesthood in the Guru Sahiban's scheme of things.

According to the institution of the Hukamnama none of the Jathedar Sahiban has any POWER of their own to issue any Hukamnama, no matter how insignificant. All that a Jathedar Sahib is good for is to read the decision of the Sarbat Khalsa to the Sikh Nation. Nothing more, nothing less.

Furthermore, none of the Jathedar Sahiban has any power to pull the Tamasha of excommunications or declarations of Tankhayas that we are witnessing. Lately the Jathedars have really turned the whole Khalsa Panth into a Joke, by putting up the Tamasha of declaring anything that moves, as excommunicated or Tankhya. Tamasha of declaring Bibi Jagir Kaur Jee, Jathedar Manjit Singh Jee, Jathedar Kewal Singh Jee, President Mohinder Singh Ramana, and S. Gurbakhash Singh KalaAfghana as Tankhayas are just a few of the examples of this insanity.

How have we allowed our Jathedar Sahiban to go that wild? .....Have we allowed them to get completely out of control? ....Are we going to let them continue their unauthorized anti-Sikh activities till they completely push the whole Khalsa Panth into the ground???!!! .....Do we have the guts to stop them? ....Or, are we going to allow them to continue their activities of personal jealousies, retaliations, cover ups, deceits, and Dhakayshahis in the name of sacred seats of the Khalsa Panth???!!!

Answers to the above questions are that will set the tone of the Khalsa Panth's future.

The solution to our problem is to put leashes around the necks of those who have gone amuck with intoxication of power. Let everyone learn to work within the sphere of his or her own authority and responsibility. Only such a change in behavior can prevent decay in the Khalsa institutions.

Do we have the strength and wisdom to stop this degradation of our institution of Hukamnama from its status of Truth, Honesty, Dignity, Justice & Fair play into an institution of Falsehood, Deceit, Dishonesty, & Dhakayshahi ???!!! .....Or, Is the transformation inevitable???!!!

Is the Khalsa institution of HUKAMNAMAS going to be permanently replaced by the Bipar institution of BIPARNAMAS???!!!! .......Or, has it already been replaced???!!!.

iswK kOm ƒ akflI sLbd dI iKwc ny guMmrfh kIqf hoieaf hY. ies dI afV ivc ieh akflI lokF df sLosLx krn ivc sPl hoey hn. ieh akflIaF df afpxf idmfg nhIN hY. jy Bfrq srkfr nf cfhy qF akflIaF dI srkfr qF kI, akflI hI afpxI hoNd nhIN rwK skdy. vwzf akflI DVf hmysLf idwlI srkfr dI pOVI nfl ltkdf rihMdf hY. iKlry hoey, iksy Kfs mksd leI bxfey Coty akflI DVy,pRFq dI srkfr dI ‘jI hjLUrI’ ivc idn gujLfrn leI mjbUr rihMdy hn. ies leI ieh ivcfry afpxy inwjI lfB aqy PfieidaF leI vwzy akflI DVy vFg BFq-BFq dI bolI bolx leI mjLbUr rihMdy hn. muwkdI gwl qF ieh hY ik iswK kOm df Blf ajy qk ienHF akflIaF dy hwQF ivc surwiKaq nhIN hY. ienHF akflIaF dIaF sFJF AunHF nfl BfrqI rfjnIqI kfrnF krky zUMGIaF hn jo iswK Drm qy iesdy muwK gRMQ, sRI gurU gRMQ sfihb dy aks ƒ DuMdlf krn leI qwq-pr rwKy hoey hn. iesdf hwl iswKF dI afjLfd hsqI qoN bgYr nhIN hY. jy Auicq smJoN qF kOm ƒ ieh sMdysL dyxf vI afp jI vloN bxdf hY ikAuNik hux dy akflI inafry Drm ƒ Cwz ky BfrqI rfjnIqI dy iBRsLt qfxy-bfxy ivc burI qrHF AulJ cuwky hn.ieh sihjy kIqy mukq nhIN ho skdy,ikAuNik ieh AunHF dI ikrpf nfl hI ‘sjy hoey hn’. mOjUdf siQqI ƒ hor ibafn krn leI aMgryjLI dI ‘Ship Submerged’(byVf grk) nfmI ilKq nfl nwQI hY.

Should the Sikhs abandon….Guru Nanak Sahib Jee’s "Sach Daa Marag " of it’s belief in the ONE Timeless God and NONE else ??? ……And, …. Instead adopt the "Bipran Kee Reet" of worshiping of an Army of gods & goddesses like "Kaal, Shiva, Durga, Chandi, Bhavani, Kali, Vishnu, Machch, Kachch, Nar, Narain, Mohini, Varaha, Narsingha, Baman, Parasram, Brahma, Rudra, Jallandhar, Bisan, Sheshmai, Arihant, Dev, Manu Raja, Dhanantar, Sooraj, Chandra, Ram, Krishan, Nar (Arjan), Budh, Nehkalanki etc. ???!!!

Should the Sikhs abandon? ….their clear-cut Guru-given "Sach Daa Marag " shown by their only ONE spiritual guide, Sri Guru Granth Sahib (SGGS)??? ……And, …..instead adopt the confusion of the "Bipran Kee Reet " of deceptions of an Army of (Ku)-gurus, (ku)-granths, (ku)-Babas, and (Ku)-Sants???!!!

Should the Sikhs abandon? ….their Guru-given "Sach Daa Marag" of enlightenment??? ..….And, …..instead adopt the "Bipran Kee Reet" of confusion, and superstitions, that is full of mechanical ritualism???!!!

Should the Sikhs abandon? …..their Guru-given "Sach Daa Marag" of responsible behavior and high moral character??? ……And, …..Instead adopt the "Bipran Kee Reet" of an unimpeded, exercise of the Tantric Cult of free KOKE-SHASATARIC (Pornographic) practices of CharitroPakhyan, along with all the accompanied Trash hallucinations of Bhang (Marijuana), Poste (Poppy), Afeem (Opium), gore and guts of Charelaan and Bhoot????!!!!.

These questions & their answers are that form the CRUX of S. Gurbakhash KalaAfghana thesis titled "Bipran Kee Reet ...Ton ... Sach Daa Marag" i.e. "From the Deceptive Ways of the Bipars (the Agents of the Brahamnical Snake) … to … the Path of Truth."

S. KalaAfghana feels very strongly that the faith of Sikhism has been hijacked from its guru-given "Path of Truth" to the "Deceptive Ways of the Bipars." To him the manifestation of this degradation are very visible in the form of Sikh’s loss of self pride, mass scale Patithood (apostasy), loss of sense of direction in moral behavior, drowning in alcohol and drugs, entanglement in meaningless ritualism, loss of focus on understanding of Gurbani, becoming second fiddle to the Bipars, and deceitful behavior by the Sikh leadership and the Sikh Clergy etc.

The only logical solution to the problem hence, is to reverse the Bipar onslaught through education, learning, and going back to the basics, ….from our present day "Biparan Kee Reet" mode of operation to the "Sach Daa Marag" taught by the Guru.

The biggest cause of the degradation in Sikh behavior in S. KalaAfghana’s opinion is the result of the planting of the very sneaky and deceitful Bipar deceptions in the Sikh quarters to demoralize and disorient the Sikh Psyche. These deceitful plantations come in many unrecognizable forms. It can be the popularizing of some meaningless rituals otherwise looking very essential, like the parallel Parkash of SGGS for simultaneous multi-Akhand Paths, idol worship in form of Pictures, celebrations like Masya, Punya, Sangrand, Diwali, Rakhri, Fasts etc.

The deceptions can also appear in the form of sugar coated Bipar literature like the "Bachittar-Natak-Granth" (also known by the Bipar Thug name of "Dasam Granth") deceptively popularized in the name of the Tenth Nanak, or "Gur Bilas Patshahi 6" in the name of the Sixth Nanak etc. In the same way, even the Agents of the Bipars can be equally unrecognizable. They can appear before the Sikhs in the garb of an Amritdhari Jathedar, an Amritdhari President, a Chief Minister, a Granthi, a (Ku)-Sadh, a (Ku)-Sant, or just a Bipar minded ordinary Joe etc.

The question under such a situation is that if every Bipar deception is that unrecognizable, then how do you learn to recognize it? …..His answer is that one should learn to "Ask the Guru to decide, instead of one’s own Manmut." In his opinion, for a Sikh to believe in any other entity besides ONE God, to bow before any (Ku)-guru, (Ku)-sadh, (Ku)-sant, (Ku)-granth besides the ONE Guru Granth Sahib, or to follow any kind of meaningless ritualism besides the "Path of Truth" shown by the Guru Sahiban, is equal to entering into the domain of darkness.

In his thesis, S. KalaAfghana has challenged an umpteen number of "Sacred Bipar Cows" that the Sikhs have fallen in love with, over the years. To make a distinction whether some practice, personality, behavior, thought, object of reverence, or piece of literature is a deceptive Bipar Cow or not, he did develop a "Litmus Test." His "Litmus Test" is very simple and straightforward. Any practice, personality, behavior, thought, object of reverence or piece of literature, that is not in tune with SGGS is "Bipran Kee Reet," and hence not "Sach Daa Marag." ….To avoid any mistakes in the haste of judgment of branding something as "Bipran Kee Reet" he devised a restraint of a minimum of "Five Shabads of SGGS (in context)" that the thing under consideration has to violate. In his thesis he did follow this standard very rigidly. Every "Sacred Bipar Cow" that he has sent to the slaughterhouse has been tested with this litmus Test.

YES, lot of "Sacred Bipar Cows" that the Sikhs had fallen in love with, has fallen to the Sword of S. KalaAfghana’s Pen. Lots of "Bipran Kee Reets" have been stripped naked by him. Lots of (Ku)-Sants, (Ku)-Sadhs, (Ku)-Jathedars have been unmasked. Lots of Bipar Ritualisms has been exposed……In summation, S. KalaAfghana has brought an earth quack in the Bipar World of the Sikhs.

In retaliation, throwing of buckets of mud from the Bipar Quarters upon the Sardar is an expected phenomenon.

YES, the Bipar Circles have thrown lot of mud on S. KalaAfghana. However, interestingly nobody has dared to challenge him on his thesis in a scholarly way. The reason is that anybody who tries will have to fight Guru Granth Sahib Jee, the main stay of S. KalaAfghana’s thesis. Pretty tough task! Regarding his writings, he has challenged the whole Globe. And here is his challenge.

"Any person (may he/she be a Jathedar, Sadh, Sant, Keertanya, Scholar, Granthi, Taksalya, or Derawadi, or ordinary Joe) who thinks that S. KalaAfghana has expressed any opinion that can be considered as anti-Sri Guru Granth Sahib, then let him/her express his/her opposing opinion supported by five Shabads of SGGS (in context), and S. KalaAfghana will publish the challenge along with the correction of the challenged part of his thesis. …. Please be cautioned he is not interested in anybody’s personal opinion. He would like to know what SGGS says, and if he (KalaAfghana) has said anything that is in conflict with SGGS. …. Please, Don’t forget the "litmus test" of five Shabads (in context) from SGGS to support your opposing argument.

YES, there has been lot of cries against S. KalaAfghana from every Bipar Tent occupying the Khalsa Domain, including each and every Sikh Takhat, and their branches in Deras, Taksals, and Jathas etc. Through a media blitz of misinformation, and concocted charges against the Sardar, the Bipars have even gotten him declared a "Tankhaya" from the highest seat of Sikhism "Sri Akal Takhat Sahib." By the way, the person (Jathedar Joginder Singh Jee Vedanti) who sits in judgement as the Chief Judge to crucify the Sardar, has been caught by S. KalaAfghana as the biggest promoter of the Bipar literature as the author of his anti-Sikh book titled "Gur Bilas Patshahi 6."

YES, now the Bipar stage for its final act of crucifixion is all set. The prestige of Sri Akal Takhat will be misused to settle the score with S. KalaAfghana. Most probably, he will be "excommunicated" in an act of revenge, to punish his audacity to speak out the TRUTH. In the process an eternal shame will be brought to the Supreme Seat of the Sikhs, Sri Akal Takhat Sahib.

Suppression of "Voices of Truth" through crucifixion is nothing new to the human history. Jesus Christ, Guru Arjan Sahib, and Guru Teg Bahadar Jee has met such fates for nothing but daring to speak out the Truth. Concocted charges by the then Bipar Lobbies were brought against each one of them to justify the crucifixion. …..Compared to those great personalities, S. KalaAfghana is a small potato. However, S. KalaAfghana’s case is going to be no different. …….The only tragedy however, that is going to be here is that those crucifixions were done by others, and S. KalaAfghana’s crucifixion will be done in the name of Sri Akal Takhat, the symbol of "Sach Daa Marag."……by a group that is drowned in its sense of revenge of its "Bipran Kee Reet."

Will it ever be possible to wash away these stains of "Bipran Kee Reet" that are about to be tattooed on the face of Sri Akal Takhat Sahib???!!! ……Every sensible Sikh needs to ponder.

Some days back a very malicious email was circulated on the internet making wild and baseless allegations against Dr Kharak Singh Ji, member Dharam Prachar Committee of the SGPC. The allegations made included:

Taking a bribe of a laptop from S Pal Singh Purewal to approve the Nanakshahi calendar. Gobbling up Rs 20 Lakh sanctioned by the SGPC for Sikh History Project. His academic credentials with regard to Sikh History and culture were questioned.

It was stated that he was not an Amritdhari and just wore a kirpan as show piece. His being on the Dharam Prachar Committee of SGPC was questioned and it was alleged that his son was cleanshaven and his daugher in law was a foreignor. The writer signed off by demanding Dr Kharak Singh's removal from the committees. On my request, Dr Kharak Singh Ji has taken time out of his busy schedule and rebutted the outrageous allegations in the appended email which I am sending for the benefit of the members.

Thank you for bringing to my notice the baseless and malicious propaganda against me in the website. Apparently it is based on ignorance and has been instigated by some "friends" out of jealously and frustration. The facts are stated below :

a) I had argued in the Dharam Parchar Committee that Sikhs should write their own history rather than be contented with their accounts given by others. The Project was sanctioned and I was asked to coordinate the work, as member of the Dharam Parchar Committee.

b) A sum of Rupees Six Lakh was paid to the Institute of Sikh Studies, Chandigarh through bank by the SGPC direct for this project. I have not received a single penny out of this or any other SGPC project any time so far.

c) The Institute is maintaining proper accounts of the allocated funds which are being submitted regularly to the SGPC.

d) The expenditure incurred comprises honorarium to scholars for the material contributed, salary of one computer operator, and purchase of stationery.

e) I have not received any honorarium. Rather I have contributed office accommodation (2 rooms), telephone, hospitality & refreshments to visitors and my computer, besides my full time services, free.

f) The task of writing the history is being done by well known historians. It is a cooperative effort. An outline was prepared in a largely attended meeting of historians and different period of Sikh history allotted to those who had done research on particular periods. Dr Kirpal Singh and Dr G.S. Nayyar are already on the panel of over two dozen contributors. In fact, the former (Dr Kirpal Singh) is the technical editor. Anybody who has a contribution to make, is welcome.

g) I am only coordinating the work of the historians to make sure that there are no omissions, repetitions or overlappings, and misreporting or misinterpretations of events. The original writing is done by aceredited historians only. The work of coordination is quite arduous involving correspondence, discussions, and organisation of material, and demands full-time commitment.

h) My critic whose scholarship I do not claim to match, has questioned my qualification to do the job. He is right when he says that I belong to discipline of agriculture. I am a double M.Sc. and Ph.D. (from Ohio state University) in Agri Economics. This is not a disqualification for Sikh Studies. In fact, these courses include a thorough training in research methodology and writing of research papers which applies to all disciplines including Sikh Studies. During my service career of over forty years I have worked as Economic Advisor with FAO of the United Nations for fifteen years, besides holding responsible positions in the Punjab and Central Government in India, which offered rich experience of writing, handling scientific material and technical reports. Since my retirement (1984) I have committed all my time to the study of Sikh religion. I have been instrumental in setting up the Institute of Sikh Studies and publication of nearly thirty books on Sikh history and philosophy, b

i) If the above background is inadequate for the job of coordinators I am afraid I cannot improve upon it. It is not an office I covet or applied for. I have no desire to stick to it. The SGPC wanted me to do it. I accepted this responsibility. I shall gladly hand over to anybody else, if and when desired.

The Calendar was in fact the baby of the Institute of Sikh Studies. The proposal to introduce it was mooted by it as early as 1995 in a big gathering of representatives of all major organisations convened at Chandigarh. Major technical input came from Sardar Pal Singh Purewal, but the entire promotional work was done by the Institute of Sikh Studies with myself as its Secretary. It is ridiculous to suggest that one should be bribed to support one's own cause. Such a suggestion can come only from those who are not happy on the adoption of the Calendar. I hope your readers also know that I was not a member of the Committee which finally approved of the Calendar. I do not have, and have never had any laptop. The insinuation of bribe is not only mean and malicious, but is utterly baseless, and amounts to libel. It is calumny (Nindya fBzfdnk) which is condemned in gurbani. It is unfortunate that the website set up to promote the cause of gurmat is being used by some as a medium of calumny

Personal Attacks

It has been alleged that "I am not initiated, although I wear a Kirpan", that "my son is clean-shaven and married to a gori", and that "he lives with me in Mohali." Ignorance and prejudice could hardly go farther. I am formally initiated (took amrit) way back in 1938, perhaps before my critic was even born. My son is in his 50th year and is a responsible man. He sports a full beard on his face and has an unshorn crop of hair on his head. He is an artist and a poet. Two collections of his poems (one in Punjabi and other in English) are available in print. He has his own views on religion and concept of Sikhism. His wife is indeed from Denmark. But she under the influence of my family has become amritdhari and follows Sikh rahit strictly. She has devoted all her time and energy to Sikh studies and has made a significant contribution. When a foreigner adopts our faith, she deserves a better treatment and not such uncharitable references like the one my "friend" has made on the website.

Dear Ishwinder Ji, on your advice I have stated the above facts which should satisfy unbiased mind. Biased minds are impossible to satisfy. Normally I ignore my criticism. So do not expect further response from me. I have already wasted enough time on this exercise. You may put it on website with copies to other quarters concerned. I thank you again, for keeping me in touch with the developments,

I have read defence presented by Dr Kharak Singh. I do not want to discuss many isssues. But, I want to ask just a couple (let others take the rest of the issues):

1. You have said that (your own word are cut and pasted here): " I am a double M.Sc. and Ph.D. (from Ohio state University) in Agri Economics. This is not a disqualification for Sikh Studies. In fact, these courses include a thorough training in research methodology and writing of research papers which applies to all disciplines including Sikh Studies. During my service career of over forty years I have worked as Economic Advisor with FAO of the United Nations for fifteen years, besides holding responsible positions in the Punjab and Central Government in India, which offered rich experience of writing, handling scientific material and technical reports." Dear Kharak Singh Ji how is Agri economy concerned with Sikh studies? What is your qualification regarding Sikh studies? Have you read Sikh history. Let 2 or 3 Sikh historians evaluate your knowledge of Sikh studies. I have talked to you more than once. Several Sikh scholars talked to you about Sikh history and Sikh philosophy. All of them were dismayed by your "knowledge" of Sikh studies. You do no know ecen ABC of Sikh studies. Why did Dr Kirpal Singh not co-ordinate this"writing of Sikh history" ? We know that people like Sukhdial Singh, Kulwinder Singh bajwa etc are among those who are your "historians". Are they scholars of Sikh history? It is shocking.

2. Dr Kharak Singh Ji why did Institute of Sikh Studies revolt against you ? Why did they expell you and elected Gurdarshan Singh Dhillon (a historian)? Is Gurdarshan Singh on your list of historians. Dr harjinder Singh Dilgeer has written 2 books on the history of Akali Dal. Is he on your panel? You say the historians should "come to you" and ask for writing a chapter. Wiil great schoalrs like J.S. Grewal, Dr Harjinder Singh Dilgeer, Gurtej Singh etc come to you and beg for assigning a chapter? In such circumstances, your production of history will be worse than that of anti-Sikh school. Even Satbir Singh or Sohan Singh Sital's history will beb better than what you are going to produce.

3. If you have keot account of rupees 6 lakhs (resolution of grant of atleast 10 lakhs were published in SGPC magazine Gurdwara Gazette and that is proof BUT we know that you got 4 checks of 5 lakh rupees each. Ask the SGPC tp deny it.) Dr Ji publish the accounts in your own journal (which is now your monopoly and not of the Institute of Sikh Studies).

4. The so-called nankshahi calender: Was it prepared by the Institute? BLATANT LIE. Read Anurag Singh's article in Sant Sipahi May 2003. He was a memebr of the calender committee and associated with calender activities since 1995. Institite does not know what Pal Singh Purewal did. Even the suggestions made by memebers on 23.3.2003 at Anurag Singh's house and in the maeweting at Akal takht on 28.3.2003 were not bothered for. The calender was prepared by Purewal ALONE and in just a couple of hours. Did Purewal show it to any one after 28.3.2003? NO No memebr of calender committee was shown it. Dr Kharak Singh do not try to cover up your mistakes. It is great sin.

5. Does your son not trim his beards? He lives in your own house. If you can not keep him a Sikh what DHARAM PARCHAR will you do? 6. The steno sitting in your house does your household work. He is being paid out of the SGPC grants.

Dr Kharak Singh, it is not character assination. It is truth. See the letter of Gurmit Singh Australia. We are awakening the Panth to be awrae of Gopal Singh dardi, Surjit Singh barnala, Ujjal Singh, dr Kharak Singh etc.
Gurtej Singh