AMRITSAR , DECEMBER 6. Glaring difference of opinion on the definition of “Sehajdhari Sikh”, prepared by the SGPC executive committee and panel of experts may put the Shiromani Committee in the spot.
The panel of Sikh experts have clearly con cluded , “A person cannot claim to be a Sehajdhari by trimming/cutting his/her beard or eyebrows in any manner”. The meeting of the panel, held here on December 4 was necessitated when objec tions were raised on the definition of Sehajdhari, passed in the executive committee meeting of the Shiromani Committee, held on December 3 at Chandigarh. However, some members of the panel alleged the SGPC ) ignored the suggestions e made by them at the meeting held under the Read the rest of this entry »
Towing the line of Arya Samaj, RSS and Dayanand, Darshan Singh shamelessly criticizes the entire Guru Panth and panthic leadership which formulated the Sikh Rahit Maryada. Darshan S shamelessly attacks Vaar Sri Bhaguati ji ki,the first pauree of our Ardaas, by saying that “even then there were these type of people who put this durga devi’sprayer in our Rahit Maryada”.
“DISTORTS HISTORY AND MAKES HIS OWN ‘COCK & BULL STORY”
Bhai Kahn Singh in ‘Gurmat Martand’ published by SGPC records the fact of history that Bhai Mani Singh ji had collected the complete banees of Sri Guru Gobind Singh Ji and compiled Sri Dasam Granth, and Baba Deep Singh ji had brought it to Damadama Sahib. At Damdama Sahib the Singhs discussed whether Sri Dasam Granth Sahib should be kept in one volume or preserved in different volumes subject-wise. This clearly shows that Sri Dasam Granth Sahib was there with them in one bind. There was no dispute about the authorship of the Granth. The Singhs were only discussing the matter and there was no dispute. Bhai Kahn Singh notes that Sukha Singh and Mehtab Singh told the gathering that if they come back after accomplishing their mission of killing Massa Rangarh then this volume prepared by Bhai Mani Singh ji be preserved, otherwise it be kept in separate pothis.
However, reversing this historic incident to suit his own anti-Sikh agenda, Darshan S concocts his own cock and bull story and casts aspersions on Bhai Kahan Singh by saying that the compositions were present in different volumes and that the singhs were fighting amongst themselves on whether they should combine different compositions in one bind. Misquoting the historical event he further states, “Sukha Singh & Mehtab Singh said if we come back after killing Massa Ranghar then these separate pothis be combined in one volume, otherwise let these remain unbound”.
“A COMPUSIVE LIAR”
Ex-Ragi Darshan S had been doing keertan from every composition of Sri Dasam Granth includingchritro-pakhyan, bachittar natak, chandi di vaar, chaubis avtar etc. And now he is spitting venom against all these banees.
When asked by his own self-arranged-interviewer about this changed stance, he replies that he was doing keertan of those compositions which conform with the ideology of Sri Guru Granth Sahib, and he still continues to do the keertan of those compositions.
The truth is that Darshan S is on record of criticising every banee from Sri Dasam Granth which he himself was revering and was doing keertan and katha of at one time.
Why did he suddenly change his belief and turn his guns towards Dasam bani is anyone’s guess.
By hinting that Guru Gobind Singh Sahib’s writings are anti-Gurmat and by showing a clear and direct defiance to Guru Gobind Singh Sahib, Darshan Singh dares to redefine ‘Gurmat’ by proposing to “accept those writings of Guru Gobind Singh Sahib which are in accordance with Gurmat”
“SAYS SRI DASAM GRANTH STINKS”
Using much derogatory language for the second most important Sikh scripture that contains the banees of Nitnem, Amrit Sanchar and Ardas, Darshan Singh asks if people dont get stench from Sri Dasam Granth Sahib
Giving a direct hit in the gut of Sikh principles and traditions Darshan Singh claims that there is no proof that Guru Sahib recited the banees which are now recited during Amrit Sanchar
“FEAR”
There is hardly any gurdwara in the world where the parkash of Sri Dasam Granth is done. And the places (two Takhats) where it is done, it is at a lower level and in the presence of Sri Guru Granth Sahib. Darshan Singh tries to fuel a non-issue and instill unnecessary fear among sangat by alleging that some people want to challenge and replace Sri Guru Granth Sahib by Sri Dasam Granth Sahib.
“CRUSADE AGAINST TAKHAT SRI HAZOOR SAHIB”
When the whole Sikh quam’s attention is towards Takhat Sri Hazoor Sahib for the 300 year celebration of the Gurgaddi to Sri Guru Granth Sahib, Darshan Singh advices the Sikhs not to go to Hazoor Sahib for the celebrations. Stooping low he even proposes to sabotage Takhat Sahib’s ‘golak’
NEW
By misusing the stage of Bangla Sahib, Delhi on 21 March, 2008, Ex-Ragi Darshan S had the audacity to call Sach Khand Sri Hazoor Sahib as a dukaan “shop”. He advises sangat not to go there so that “these shops” are shut down. Jahangir too had called Sach Khand Sri Harimandir Sahib as a dukaan and dared to close it down
“IN ADDITION TO SRI DASAM GRANTH THERE ARE 20 to 25 OTHER ‘GRANTHS’ UNDER THE NAME OF GURU GOBIND SINGH SAHIB”
Maybe Darshan Singh should care to provide references and evidences to the outrageous claims that he makes in sangat. As with his other comments, this comment too holds no truth, but is a product of his own imagination.
“DARSHAN SINGH’S (UN)KNOWLEDGE ABOUT SRI DASAM GRANTH AND ITS HISTORY”
Darshan Singh:“There are more than 15 beerhs of Sri Dasam Granth under the name of Bhai Mani Singh”.
Darshan Singh: “Why there is no mention of Amrit Sanchar in Sri Dasam Granth?” He challenges Guru’s wisdom by asking, “ki Guru bhul gaya?” (“Did Guru forget?”)
Fact: Almost every composition within Sri Dasam Granth has been sealed with the date when that composition was written (completed) and the place where Guru Sahib wrote that composition.
(This work has been completed) in the year 1745 of the Vikrami era in the Sudi aspect of the moon in the month of Sawan, (July 1688 A.D.) in the town of Paonta at the auspicious hour, on banks of the flowing Yamuna. (Sri Guru Gobind Singh Sahib in ‘Krishnavtar’)
This (part of) Granth was completed on Sunday, the 18th day of month of Bhadon, in 1753 Bikrami Sammat (August 24, 1696 A.D.) on the banks of river Satluj. (Sri Guru Gobind Singh Sahib in ‘Charitropakhyan’)
This (part of) Granth has been completed (and improved) in Vadifirst in the month of Asaarh in the year 1755 Bikrami; if there has remained any error in it, then kindly correct it. (Sri Guru Gobind Singh Sahib in ‘Ramavtaar’)
It was a brilliant idea to record the date, time, place and year of the completion of this work. This is also evident from the closing lines of Chritropakhyan, the fourteenth composition. Guru Sahib writes:
“On the banks of river Satluj the granth was completed on Sunday, Bhadro Sudi Eighth 1753 bikrami(1696 A.D). This closes the dialogue between the King and his ministers and with this the four hundred and four episodes come to a good end”.
So the internal evidence shows that major part (except for Zafarnamah that was written in 1704 AD) of ’Sri Dasam Granth’ (or ‘Patshah Dasven Ji Ka Granth’ as it was called at that time) was completed in 1696 AD. Hence it is common sense that Sri Dasam Granth could not contain references to those events and incidents that took place later on such as ‘Formation of Khalsa’ (1699 AD) and ‘Battle of Chamkaur’ (1704 AD). However those incidents that took place before 1696 AD, such as ‘Battle of Bhangani’ (1686 AD), have been meticulously reported by Guru Sahib in his writings.
Now Darshan Singh either knows the facts and is trying to ignore them, or he does not know the facts. If the former is true then he clearly has some vicious motive behind spreading hatred for Guru Gobind Sahib and his banee. And if the latter is true then he should spend time learning and understanding a subject, instead of spreading wrong information among sangat. Click here to view the oldest beerh of Sri Dasam Granth from 1698 AD.
Darshan Singh: ”Sri Dasam Granth came into existence 100 years after Guru Gobind Singh Sahib. It was made by collecting some material from Guru Sahib’s library”
Fact: The first part of Darshan Singh’s claim holds no truth. The internal dates from different compositions, the beerh of 1698 AD, and later compilation of the complete banees of Sri Guru Gobind Singh Sahib by Bhai Mani Singh Ji in 1721 AD, proves beyond any doubt that the banees and the Granth was present during the time of Guru Gobind Singh Sahib.
Darshan Singh first criticises the banees of Sri Dasam Granth, and then without any supporting evidence claims that Sri Dasam Granth was made by collecting different material from the library of Sri Guru Gobind Singh Sahib, hence again attacking the wisdom of Guru Gobind Singh Sahib.
“ATTACKS ARDAAS”
Towing the line of Arya Samaj, RSS and Dayanand, Darshan Singh shamelessly criticizes the entire Guru Panth and panthic leadership which formulated the Sikh Rahit Maryada. Darshan S shamelessly attacks Vaar Sri Bhaguati ji ki, the first pauree of our Ardaas, by saying that “even then there were these type of people who put this durga devi’sprayer in our Rahit Maryada”.
“DISTORTS HISTORY AND MAKES HIS OWN ‘COCK & BULL STORY”
Darshan Singh appears to be a compulsive liar. Bhai Kahn Singh in ‘Gurmat Martand’ published by SGPC records the fact of history that Bhai Mani Singh ji had collected the complete banees of Sri Guru Gobind Singh Ji and compiled Sri Dasam Granth, and Baba Deep Singh ji had brought it to Damadama Sahib. At Damdama Sahib the Singhs discussed whether Sri Dasam Granth Sahib should be kept in one volume or preserved in different volumes subject-wise. This clearly shows that Sri Dasam Granth Sahib was there with them in one bind. There was no dispute about the authorship of the Granth. The Singhs were only discussing the matter and there was no dispute. Bhai Kahn Singh notes that Sukha Singh and Mehtab Singh told the gathering that if they come back after accomplishing their mission of killing Massa Rangarh then this volume prepared by Bhai Mani Singh ji be preserved, otherwise it be kept in separate pothis.
However, reversing this historic incident to suit his own anti-Sikh agenda, Darshan S concocts his own cock and bull story and casts aspersions on Bhai Kahan Singh by saying that the compositions were present in different volumes and that the singhs were fighting amongst themselves on whether they should combine different compositions in one bind. Misquoting the historical event he further states, “Sukha Singh & Mehtab Singh said if we come back after killing Massa Ranghar then these separate pothis be combined in one volume, otherwise let these remain unbound”.
“A COMPUSIVE LIAR”
Ex-Ragi Darshan S had been doing keertan from every composition of Sri Dasam Granth includingchritro-pakhyan, bachittar natak, chandi di vaar, chaubis avtar etc. And now he is spitting venom against all these banees.
When asked by his own self-arranged-interviewer about this changed stance, he replies that he was doing keertan of those compositions which conform with the ideology of Sri Guru Granth Sahib, and he still continues to do the keertan of those compositions.
The truth is that Darshan S is on record of criticising every banee from Sri Dasam Granth which he himself was revering and was doing keertan and katha of at one time.
Why did he suddenly change his belief and turn his guns towards Dasam bani is anyone’s guess.
Freedom is the birth right of every living person. It is a boon and an eternal blessing. Slavery or subjugation on the other hand is a stigma, shame and curse. Every living creature on this planet wants to enjoy the spirit of freedom. And every spirited Quam with living soul wants to break its fetters to attain freedom. Even a gold cage cannot lure a person with conscience to slavery.
Slavery has two dimensions – overt and covert. It is the physical slavery first and then there is slavery of the soul. History is a witness to those who, even after being shackled physically had their soul and spirit free. Epics and stories of resistance of such heroes became hallmarks of willpower and courage for the coming generations. Those who dared walk on this path shaped the future of their Quam.
On 14 August, 1947 the Union Jack that was ruling over India was split into two – a green coloured flag with crescent and a star, and the tricolour flag with Ashoka chakkra in the middle. Pakistan was thus born out of India. Although firanghees decided to leave India/Pakistan on the same day but thanks to the superstitious beliefs of the Indian leaders that they agreed to be occupied for a day longer because 14th was not regarded as an auspicious day. However, Pakistan got freedom on 14th August, and India a day after on 15th August, 1947.
Freedom came to India not because of the spinning wheel or as a fluke. It was dawned on India because of the innumerable sacrifices of the ‘Ghadharites‘, ‘Indian National Army’, the ‘Akalis’, ‘Babbar Akalis’, other revolutionaries and the stubborn resistance throughout India that inflamed the passion for freedom. In addition to this, World War-II and the trembling situation in England expedited the departure of the British from India.
It is a historical fact that during the freedom struggle there were three major political parties in India that were involved in negotiations with the British government. These were recognized as representatives of the three major nationalities living in the Indian peninsula. These were ‘Hindu Congress’, ‘Muslim League’ and the ‘Akali Dal’ representing Hindus, Muslims and Sikhs respectively. During the parleys, Congress and its godfather, Mahatma Gandhi, on many occasions, had asserted their opposition to the division of India on communal grounds, which according to them was akin dissecting the ‘Mother India’. Mahatma Gandhi had vowed not to accept the ‘two nation theory’ put forward by the Muslim League under any circumstances. On the other side the Muslim League had made its stand amply clear that they could no longer co-exist with the Hindus. They asked for partitioning the country into Hindu India and Muslim Pakistan.
Then came the royal betrayal. Completely ignoring the Sikhs, Congress accepted the ‘two nation theory’ of Muslim League and presented Raja-Gandhi formula, thus accepting the demand of creation of Pakistan. Under this formula India was being divided in such a manner that the Pakistan boundary would touch Karnal. This division of India was splitting Sikhs into two parts. Half of them would come under the rule of Muslim Pakistan, and the remaining half under its arch enemy Hindu India. This death dealing situation meant the greatest ever danger to the Sikhs in their history.
Sikh leadership at that time was blessed by Rider of the Blue Horse with the wisdom and far-sightedness. Under the stewardship of Master Tara Singh, Akali Dal rejected this Congress-League conspiracy and made it clear that if India was to be divided purely on communal basis then the Sikhs, who are the legitimate heirs of Punjab, would demand their share in Punjab and asked for its division too. Hindus and Muslims asked for the division of India and a response to this was the division of Punjab by the Sikhs.
The present map of India is thus the gift from Sikhs to the free India. This demand was not only the biggest blow to the Congress’ dream to broke a deal on their own terms, but also to the Muslim League who wanted to bring the whole of Punjab and Bengal under their renewed notion of ‘Mughal Raj’.
Meanwhile realizing that now the division of Punjab was inevitable, both the Congress and Muslim League lured the Sikhs to stay in India and Pakistan respectively. But it was because of the determination of Master Tara Singh and his historic gesture outside Lahore Assembly, where he lifted the Sri Sahib and shouted ‘Pakistan Murdabad’, ‘death to Pakistan’, which devastated the obnoxious plans of Congress and Muslim League.
Then the Machiavellian propaganda was set into motion that Master Tara Singh had torn the Pakistan flag hoisted on the Lahore fort and also that the British were actually promising the Sikhs an independent homeland but the Sikh leadership of that time was lured by the Hindus to turn it down. Then injustice, discrimination, breach of promises, and atrocities committed upon Sikhs in independent India fueled this myth. The motive of this was clearly to create a wedge between the Sikhs and their genuine panthic leadership.
The contributions of Akali Dal under the great leadership of Master Tara Singh are unparallel in contemporary history. It is a shame that the contribution of the Sikhs and its leadership towards freedom struggle have been completely ignored by India and its people. As Indians celebrate their independence day every year, Sikhs can only hope that their unparallel sacrifices will finally get their respectable place in the hearts and minds of those who are now enjoying the essence of freedom.
The following is a very important circular from the Indian Army issued way back in 1975 saying that every Sikh soldier joining the army will have to give an undertaking that if he will cut his hair or trim his beard or moustache, it will be treated as disobedience and will make him liable for disciplinary action.
The circular also states that those who have short hair may be recruited in the army, but they “will however be required to sign a certificate to the effect that while in service they will grow hair, beard and moustache as per customs of SIKH religion”.
This meets a long-standing demand of the Sikhs and it is now up to the SGPC and other Panthic Organisations to get this mandatory policy decision implemented to its fullest.
Giani Gurbachan Singh, newly appointed Jathedar of Sri Akal Takhat Sahib talks to ‘Sant Sipahi‘ about his seva at Muktsar Sahib and Damdama Sahib and how he, as a sevadaar, used to perform the seva of doing the parkash, and taking hukamnama from Sri Guru Granth Sahib and Sri Dasam Granth Sahib. This interview was recorded in 2006.
Both, the entry and exit of Jathedar Joginder Singh to the post of Akal Takhat Jathedar was very dramatic. Sardar Sukhdev Singh Bhaur and Rajinder Singh Mehta carried out the duty to collect the resignation of the Singh Sahib and removing him from the esteemed post.
Contrary to the Sikh philosophy that ensures equality of Religion and Politics, this decision was a ”hat-trick” where Politics was again used to suppress the status of Religion. Even before this, the position of Jathedar Ranjit Singh and Giani Puran Singh was sacrificed to the panthic politics. None of them had a respectable exit from his post and no moral norms were used for their removal.
During his tenure as Jathedar, Giani Joginder Singh saw many ups and downs. Many times after his decisions as Jathedar of Akal Takhat Sahib, it felt as if he would now be shown the door from the esteemed position. But before any harsh decision was taken, every time a new panthic controversy germinated and his ”exit” seemed to be deferred indefinitely.
Though he had his Gurmat education from The Damdami Taksal, he never let Taksal Maryada influence Akal Takhat Sahib or the Panthic Maryada.
When Giani Joginder Singh Ji was appointed the Jathedar it was decided that guidelines addressing the functioning and rules & regulations of Akal Takhat and its Jathedar be formulated. But it never happened. If this would have happened then perhaps this current situation could have been avoided.
Though Jathedar Ji has been forced to submit his resignation, but in the nation of ”Satyamev Jayete”, now the SGPC will try to deny any involvement in this and will declare that his resignation was voluntary. And the Shiromani Akali Dal will give its regular statement that it does not interfere in the functioning of either the SGPC or the Jathedar Akal Takhat.
When Master Tara Singh Ji was in the Almorah Jail every inmate had to sing ”Raghupati Raghav Raja Ram..” in the morning prayers. Master Tara Singh told the Jailer that there are Muslim inmates too, so why are they forced to sing this. The Jailer replied that everyone sings by his choice. To this Master Ji said, ”Then announce that those who want to sing this should sing and those who don’t should not”. The Jailer replied, ”If we give such an order everyone will leave”.
Looking back at what had happened during the previous Centenary celebrations too, it seems as if on the Panthic level someone is determined to taint the environment during every centenary celebration by behaving with the Jathedar of Akal Takhat in the same way as a local Gurdwara Committee does to its Granthi.
During his tenure as the Jathedar, Giani Joginder Singh had taken some historic decisions and issued important hukamnamas. Some of the historic Hukamnamas are as follows:
Persian scholar Sheikh Sahdi once said, ”You have got a short life. Say what you want to say, before the God says ‘Shut-up”. Every Jathedar should also realize that his life as a Jathedar is short. And before the ”political masters” say ‘Shut-up’, he while addressing a panthic issue should use his powers considering what Guru Hargobind Sahib would have done or said.
Removal of Jathedar is not distressful, but the way he has been removed is indeed sad. Before his removal he should have at least been given a chance to express himself in the court of the sangat, and should have taken the permission of the sangat before his respectful exit.
