Deep Singh

PSGPC committed to upholding ‘maryada’, says Mastan Singh

Varinder Walia

Tribune News Service

http://www.tribuneindia.com/2004/20041210/punjab1.htm

Amritsar, December 9

The Pakistan Sikh Gurdwara Prabandhak Committee (PSGPC) president, Mr Mastan Singh, has said he was committed to implement the ‘maryada’, approved by Akal Takht and SGPC in toto in all Sikh shrines in Pakistan .

Talking to TNS on telephone today, Mr Mastan Singh, president of the PSGPC said the allegations, levelled by Bibi Jagir Kaur, SGPC chief, that “maryada” was not being observed in Pakistan’s gurdwaras, were baseless.

He said Bibi Jagir Kaur should herself visit Pakistan to know the facts, before criticising PSGPC.

He said there was a lot of improvement in the condition of gurdwaras after the formation of PSGPC in 1999.

Mr Mastan Singh said the SGPC should take care of gurdwaras in India which were not being properly managed. He alleged that media had been highlighting the ‘mismanagement of SGPC’ almost everyday, which had brought a bad name to the Sikh Panth. He said the SGPC members from Haryana had already demanded the formation of separate gurdwara committee by amending the Sikh Gurdwara Act, 1925 hence SGPC had no moral right to demand scraping of PSGPC in a sovereign country like Pakistan which had been looking after religious places of minorities in a proper way.

The PSGPC chief said if SGPC had failed in getting the All-India Gurdwara Act enacted then Bibi Jagir Kaur had no right to challenge the authority of PSGPC .

Mr Mastan Singh said if Bibi Jagir Kaur would

visit Pakistan then she would fail to find even a single ‘patit’ Sikh (apostate) all over Pakistan. However, in India, especially in Punjab, the number of “patit” Sikhs could be well in the knowledge of SGPC. He said such a situation was due to the lack of propagation of Sikhism by the SGPC .

The PSGPC chief claimed that whenever any jatha of SGPC visits Pakistan its leaders not only accept ‘siropas’ (robe of honour) but also appreciated the beautification of gurdwaras there. However, after returning to India, they (the SGPC Jatha leaders) start criticising the PSGPC. Mr Mastan Singh said SGPC must shun such double standards.

It is interesting to note that the Nishan Sahibs of the Sikhs used during the 2nd Anglo Sikh Wars has no symbol and are plain black or dark blue.

Here is one such Nishan Sahib:

http://www.tribuneindia.com/2001/20010408/...ages/photo3.htm

It looks like there is a teer/khargg and a flag. So, that is what a 'Khargg-Ket' really looks like?

Veerji Mr. Singh,

My point was to write a short note on the 'origin of Khanda'. I have no knowledge (or just baseless points) about the origin of Chand that both Nihangs and "Neo-Nihangs" adore themselves with. As i replied in my second post, if i find something on it i will try to post it here...the sangat may decide if it is worth a discussion. I am you guys' daas. nothing more..

Veerji, the Khanda i wrote about is not 'Khanda' as per miri-piri, chakar, and the Khanda itself. I am talking about 'the Khanda itself', that is the double-mouthed or double-edged sword that is often seen in Baba Deep Singh Ji's photos (probably all Sikh warriors).

First of all i checked Mahan Kosh by Bhai Kahn Singh.

1. Khanda comes from the verb 'khandan karna', ie to destroy, cut into half etc...

It also means: to refute, rebut, deny, reject, repudiate, contradict. But in the warrior terms, it means to rip apart etc..

2. Khanda word is derived from the word Khargg (according to him). I mentioned the word 'Khargg-Ket', as it is mentioned in Chaupai Sahib.

The panktian are:

Khargg-Ket Mai Sarn(i) Tehari || Aap Haath Dai Leho Obaree ||

Sarb Thaur Mo Hohu Sahaei || Dust Dokh Tai Leho Bchaee || (25)

Khargg = Sword [other words are Kirpan, Sri Sahib, Khanda]

Ket = Flag

Mai Sarn(i) Tehari = To Seek Protection (of something)

Its literal meaning is: 'I seek protection of that Flag that has a Sword bound onto it.'

Giani Takhur Singh Ji tells that Flag-Sword is a reference to Waheguru's Sword. He says that Sri Sahib is another

word for Khargg.

Spiritual meaning can be 'I seek protection of God, that has a Sword of Knowledge.' (The sword destroys ignorance, thus it is the Sword of Knowledge)

3. The word Khargg in turn is from Dhanurved, which is as i have already said believed to have been the 'knowledge of Shivji' that appeared in form of an Upved. Rest read it again.

My conclusion: If you have ever heard of a branch of knowledge called Nirukat (in western term it is called etymology), i used Mahan Kosh to show the etymological meaning/background of the word Khanda or Khargg, that can be used for each other.

What does that mean? It means that the TERMS comes from Vedic literature. The spiritual meaning that they have in Gurbani can be very different.

There are several methods of interpretation. One is nirukat, other is through spiritual meanings (param-arth). Nirukat tells us the 'background' or about the roots of the word, and that is what i tried to do.

To give a somewhat spiritual meaning, Aatmik Gyan is need, and that i certainly don't have. Therefore i gave 'the sword of knowledge' meaning as someone has done that in an English translation.

Respected Veer Ji,

Can i ask, where did you get the statement made by Pashura Singh? Thanks. :wub:

Yeah, i think it is somehow related to Shivji also. I am not sure...got no "hard facts", but yes, Shivji did have some chand around him. He was the 'master of whole Indian martial arts' so it is natural that much of the terminology used for bharati weapons can be linked to him.

i will try to get hold of something...

Before someone goes on to call me nang or something in that direction, i would just like to add some words on the orgin of Khanda.

Khanda - a doublegded sword. It does 'khandan', destruction, from both sides.

The word Khanda is related to the word Khargg (in Chaupai Sahib: Khargg Ket is mentioned...listen to G. Takhur Singh ji's vyakhya)

Khargg - it is also the same as above..it does 'khandan' (to cut through/destroy etc). other words used for a Khargg are Kirpan or Sri Sahib.

Bhai Kahn Singh Nabha tells about the origin of the word Khargg. It is from a Vedic scripture called Dhanurved. According to Vedic religion, Dhanurved is an Upved. As you may know that there are four Vedas, and corresponding to each of them is an upved. So Dhanurved is the upved (subsidiary-ved) for Yajurved.

Dhanurved is the Ved for archery or martial arts, in other words it is the Ved of Shastar Vidya.

And according to their matt, it is said that Shivji gave all the knowledge that is given in Dhanurved.

Bhai Kahn Singh write that:

According to Dhanurved, the bredth of a Khargg should be 5 fingers and the length 50 fingers. There are 32 ways of using a Khargg.

So, i don't know if Chand represents Shivji, but atleast the Khanda has it's "primal" orgin from Vedic scriptures...

The Hindu item is called Trishul.

The word 'Trishul' is derived from the Sanskrit words, 'Tri' meaning three and 'Shul' meaning a spiked weapon. Indian mythology has it that this three edged spiked weapon was a powerful and all pervasive weapon of Lord Shiva, and was effectively used by him to ward off evil. The 'Trishul' as a weapon has been used ever since then to symbolize the victory of truth and righteousness over evil. According to mythology, surviving the onslaught of the Trishul is impossible.

Reference: http://www.damdamitaksal.com/lit_rehat_13.htm

The Rehat Maryada (by Damdami Taksal)

The hairs removed by the kangha are not to be thrown in a dirty place or on the floor. They are to be kept in a clean and dry place/container and when enough hair has gathered they are to be burnt. (read under '2. Kangha' on Punj Kakaars, the last paragraph..)

I am just refering to that Rehat, that is the only place i found such a code..

Daily Ajit Jalandhar: http://www.ajitjalandhar.com/20041209/main3.htm

sRI Akwl q^q qy ptnw swihb dy jQydwrW ivcwly ivvwd gihrwieAw

- pMQk mwmly ivcwrn dw AiDkwr kyvl Akwl qKq ƒ-jQy: vydWqI

- pusqk muMdwvxI dy lyKk ig: gurid`q isMG pMj isMG swihbwn A`Îgy pyS hoeyy

sRI Akwl qKq swihb AMÎimRqsr ivKy mIitMg ’c Swiml pMj isMG swihbwn[

AMimRqsr, 8 dsMbr (jgqwr isMG lWbw)- pusqk muMdwvxI ƒ lY ky qKq sRI ptnw swihb dy jQydwr ig: iekbwl isMG Aqy sRI Akwl qKq swihb dy jQydwr ig: joigMdr isMG vydWqI ivcwly pYdw hoieAw sMkt A`j aus vyly hor fUMGw ho igAw jd ieQy sRI Akwl qKq swihb ivKy pMj isMG swihbwn dI hoeI iek`qrqw dOrwn ig: iekbwl isMG v`loN kIqy gey PYsly ƒ Ais`Dy FMg nwl r`d kridAW jQy: ig: joigMdr isMG vydWqI ny ikhw ik muMdwvxI pusqk dw mwmlw KyqrI mwmlw nhIN, sgoN pMQk mwmlw hY Aqy ieh pMQk mwmlw ivcwrn dw AiDkwr isrP is`K kOm dy srv au¤c qKq sRI Akwl qKq swihb dy kol hI rhY[ ies mwmly ƒ muV ivcwrn leI ig: gurid`q isMG v`loN kIqI geI ApIl ƒ suxvweI leI pRvwn kridAW hux ieh ivvwdgRsq pusqk dw mwmlw pMj isMG swihbwn v`loN ieQy sRI Akwl qKq swihb ivKy ivcwirAw jwvygw[ ieQy d`sxXog hY ik pusqk muMdwvxI dy sbMD ivc 1 dsMbr ƒ qKq sRI ptnw swihb dy jQydwr ig: iekbwl isMG v`loN kwrvweI kridAW ies pusqk dy lyKk ig: gurid`q isMG ƒ pMQ ’coN Cykx dw hukmnwmw suxwieAw sI[ ies dy nwl hI pusqk muMdwvxI ’qy rok Aqy s: mohn isMG gwrf ƒ vI qnKwhIAw krwr i

d`qw sI[ ies pusqk dy sbMD ivc sRI Akwl qKq swihb dy jQydwr ig: joigMdr isMG vydWqI koloN vI 10 dsMbr qk sp`StIkrn mMigAw igAw hY[ qKq sRI ptnw swihb dy jQydwr ig: iekbwl isMG Aqy qKq sRI hzUr swihb dy jQy: ig: rqn isMG dI gYr-hwzrI ivc A`j ieQy hoeI pMj isMG swihbwn dI mIitMg ivc ivvwdgRsq pusqk muMdwvxI dy krqw ig: gurid`q isMG Kud hwzr hoey Aqy aunHW pMj isMG swihbwn ƒ ieh mwmlw ieQy ivcwrn dI ApIl kIqI[ ies sbMDI id`qy gey p`qr ivc aunHW qKq sRI ptnw swihb dI pRbMDkI kmytI dy sMivDwn dI Dwrw 79 Aqy is`K rihq mirAwdw dw izkr kridAW ikhw ik Aijhy mwmly qKq sRI ptnw swihb ivKy nhIN ivcwry jw skdy[ kwƒnI Aqy Dwrimk qOr ’qy ieh sp`St hYy lyikn ies dy bwvjUd ies mwmly ƒ ivcwirAw igAw hY[ aunHW sRI Akwl qKq swihb ƒ srv au¤c Aqy smripq dsidAW ApIl kIqI hY ik ieh mwmlw ieQy sRI Akwl qKq swihb ivKy pMj isMG swihbwn v`loN ivcwirAw jwvy[ iesy qrHW dI iek ApIl s: mohn isMG gwrf v`loN vI pMj isMG swihbwn ƒ kIqI geI hY[ ieh dovyN ApIlW pMj isMG swihbwn v`loN suxvweI leI pRvwn kr leIAW geIAW hn[ ies mwmly ivc hoeI iek`qrqw qoN bwAd p`qrkwrW nwl g`lbwq kridAW jQydwr sRI vydWqI ny ikhw ik SRRomxI kmytI v`loN inrDwirq is`K rihq mirAwdw Aqy qKq sRI hirmMdr jI ptnw swihb dI kmytI dy sMivDwn Aqy aup inXmW Anuswr pMQk mirAwdw dy mwmly bwry PYslw lYx dw AiDkwr isrP sRI Akwl qKq swihb ƒ hI pRwpq hY[ iek svwl dy jvwb ivc aunHW ieh vI ikhw ik auh ig: gurid`q isMG ƒ pMQ ivcoN Cyky hoey nhIN mMndy[ qKq sRI ptnw swihb dy jQydwr ig: iekbwl isMG v`loN ig: gurid`q isMG dy ivcwrW dI puStI krn Aqy Koj sbMDI aus dI mdd krn dy lwey gey doSW bwry jQydwr sRI vydWqI ny sp`St kridAW ikhw ik auh isrP purwqn srUpW dy pwT Byd dI Koj dy mwmly ivc v`K-v`K QwvW ’qy suSoiBq srUp dyKx leI gey sn, ies mOky ig: gurid`q isMG aunHW dy nwl gey sn[ aunHW sp`St kIqw ik auh ig: gurid`q isMG dy nwl nhIN sgoN ig: gurid`q isMG aunHW dy nwl ieh bIVW dyKx gey sn[ jQy: vydWqI koloN ies sbMD ivc mMgy gey sp`StIkrn bwry g`l kridAW aunHW ikhw ik auh qKq sRI ptnw swihb dy jQydwr ƒ koeI sp`²StIkrn nhIN dyxgy[ sRI Akwl qKq swihb dI srvau¤cqw ’qy lwey gey pRSn icMnH bwry g`l kr

idAW jQy: vydWqI ny ikhw ik 19 nvMbr 2003 ƒ ieQy sRI Akwl qKq swihb ivKy pMj isMG swihbwn dI hoeI mIitMg ivc, ijs ivc jQydwr iekbwl isMG Aqy qKq s`cKMf sRI hzUr swihb dy jQydwr rqn isMG Swiml hoey sn, ivc ieh g`l svIkwr kIqI geI sI, is`K prMprw Anuswr cwr qKqW dy jQydwr swihbwn sQwnk p`Dr dy Dwrimk, smwijk Aqy s`iBAwcwrk msilAW bwry PYslw kr skdy hn, lyikn smu`cy pMQ nwl sbMiDq ivSv ivAwpI mwmly pMj isMG swihbwn dI sRI Akwl qKq swihb ivKy hox vwlI iek`qrqw ivc hI ivcwry jwxgyy Aqy ies mwmly ivc AMiqm PYslw lYx dw AiDkwr sRI Akwl qKq swihb ƒ hI hovygw[ aUnHW ny ies sbMDI hoey PYsly dIAW kwpIAW vI pRYs ƒ vMfIAW[ A`j dI iek`qrqw ivc ieMglYNf dy p`CmI XOrkSwier dy vwsI iek muslmwn v`loN sRI gurU gRMQ swihb dy srUp pRkwiSq krky cwr qoN 5 hzwr fwlr pRqI srUp vycy jwx dw krVw noits lYNidAW ies mwmly ivc Swiml is`K ivAkqIAW ƒ ieQy s`dx dw PYslw kIqw hY[ ies qoN ielwvw nOSihrw pƒAw ivKy kbrW ’qy srUp lY ky jwx dy mwmly ivc hukmnwmy dI au¦Gxw krn vwly ivAkqIAW ƒ ieQy s`dx dw PYslw kIqw igAw[ luiDAwxw dy ipMf isAwV ivKy pwvn sRI gurU gRMQ swihb dy srUp dI byAdbI dI iSkwieq Aqy muhwlI dy gurduAwrw swcw DMn poTohwr ivKy gurduAwry dy AMdr hI sRI gurU gRMQ swihb dy srUp dy brwbr bYNc lwaux dI iSkwieq sbMDI mwmlw ivcwirAw igAw[ pwvn sRI gurU gRMQ swihb dy srUp ƒ sYr krvwaux vwly iek ivAkqI dy mwmly ivc AweI iSkwieq dw vI pMj isMG swihbwn ny krVw noits ilAw hY[

A`j dI iek`qrqw ivc jQydwr sRI vydWqI qoN ielwvw qKq sRI kysgVH swihb dy jQy: ig: qrlocn isMG, qKq sRI dmdmw swihb dy jQy: BweI blvMq isMG nMdgVH, sRI hirmMdr swihb dy gRMQI ig: jgqwr isMG Aqy ig: m`l isMG Swiml hoey[

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ig: iekbwl isMG 10 dsMbr dI iek`qrqw leI bij`d

AMimRqsr, 8 dsMbr (s. r.)-qKq sRI ptnw swihb dy jQydwr ig: iekbwl isMG ny ikhw ik 10 dsMbr ƒ auQy isMG swihbwn dI iek`qrqw Av`S hovygI[ jykr sRI Akwl qKq swihb dy jQydwr v`loN Awpxy sp`StIkrn sbMDI koeI kwrvweI nw kIqI geI qW aunHW dy iKlwP kwrvweI krn dw mwmlw ies iek`qrqw ivc

ivcwirAw jwvygw[ ptnw swihb qoN Pon ’qy g`l kridAW jQy: ig: iekbwl isMG ny d`isAw ik hux qk ies mwmly ivc sp`StIkrn sbMDI sRI Akwl qKq swihb dy jQydwr ig: joigMdr isMG vydWqI v`loN koeI dsqwvyz nhIN ByijAw igAw Aqy nw hI aunHW dy auQy pu`jx bwry koeI ieqlwh hY[ aunHW ikhw ik jykr sp`StIkrn sbMDI k`l koeI dsqwvyz aunHW ƒ imldw hY qW 10 dsMbr ƒ hox vwlI iek`qrqw ivc ausy AwDwr qy ivcwr-vtWdrw hovygw[ aunHW disAw ik sRI Akwl qKq swihb dy jQydwr v`loN BwvyN is`Dy qOr ’qy ies mIitMg ƒ mulqvI krn bwry koeI g`l nhIN kIqI geI, lyikn aunHW dy smrQkW v`loN ies mwmly ivc lgwqwr dbwA pwieAw jw irhw hY[ A`j ieQy Akwl qKq swihb ivKy pMj isMG swihbwn dI hoeI iek`qrqw ivc aunHW v`loN pusqk muMdwvxI sbMDI kIqy gey hukmnwmy ƒ Ais`Dy qOr ’qy nkwridAW ig: gurid`q isMG v`loN ies mwmly ƒ ieQy ivcwrn dI kIqI geI ApIl ƒ pRvwn kIqy jwx bwry pu`Cy iek svwl dy jvwb ivc aunHW ikhw ik iPlhwl ies sbMDI koeI ilKqI jwxkwrI aunHW kol nhIN pu`jI hY[ ies sbMDI jwxkwrI pu`jx auprMq ieh mwmlw vI auQy hox vwlI iek`qrqw ivc ivcwirAw jwvygw Aqy auprMq hI ies sbMDI koeI PYslw kIqw jwvygw[ aunHW d`isAw ik qKq sRI ptnw swihb dI pRbMDkI kmytI dy sMivDwn ivc soD kIqI jw rhI hY Aqy ies ƒ pRvwngI imlx auprMq qurMq lwgU kr id`qw jwvygw[ nvW sMivDwn lwgU hox ’qy qKq sRI ptnw swihb ƒ srv au¤c hox dw AiDkwr iml jwvygw[

But what about a Singh Sabha scholar, Bhai Gurmukh Singh Ji who was also once declared 'tankaiya' from Akal Takht, but later it was taken back...that was also a form of similar step...i think. (not sure...read this long ago... <_< don't bother to look up again)

Akal Takht rejects ‘hukmnama’ of Patna Sahib

Varinder Walia

Tribune News Service

http://www.tribuneindia.com/2004/20041209/punjab1.htm

Amritsar, December 8

In a significant development, the Sikh clergy today rejected the ‘’hukmnama’’ issued by Takht Patna Sahib declaring Giani Gurdit Singh, author of controversial book Mundavni, as ‘’Tankhaiya’’.

This is for the first time in the history of Sikhism that an edict issued by any Takht has been declared null and void by another Takht. Jathedars of both Patna Sahib and Hazoor Sahib were conspicuous by their absence at the meeting. However, the meeting was attended by Jathedar Vedanti, Giani Tarlochan Singh and Giani Balwant Singh Nandgarh — Jathedars of Takht Kesgarh and Takht Damdama Sahib, respectively, Giani Jagtar Singh and Giani Mal Singh, Granthis of the Golden Temple.

After the meeting of Sikh clerics today, Giani Joginder Singh Vedanti pronounced that Akal Takht was supreme and it had the sole right to take any decision on Panthic issues, while other Takhts could take up regional issues only. He quoted the joint decision of the Sikh clergy, taken on November 19 last year, to which Giani Iqbal Singh and Giani Rattan Singh, Jathedar, and Deputy Jathedar of Takht Patna Sahib, and Hazoor Sahib, respectively, were signatories.

The Sikh clergy admitted the petition of Giani Gurdit Singh, who pleaded that Takht Patna Sahib had no jurisdiction to declare anybody ‘’tankhaiya’’. He urged Akal Takht to take up the case. The Sikh high priests said the issue of Mundavni would be settled within a month’s time. However,

Giani Gurdit Singh regretted that he had inadvertently mentioned the name of Jathedar Vedanti for his support in carrying out research on Mundavni. He said he had visited Patna Sahib along with Jathedar Vedanti but the latter was not associated with the research. It is presumed that this step was taken to absolve Jathedar Vedanti and save him from any action, proposed to be taken by Sikh clergy of Patna Sahib on December 10.

Jathedar Iqbal Singh told TNS that the proposed meeting would be held as per schedule in which Jathedar Vedanti’s case would be discussed. Earlier, Jathedar Patna Sahib had threatened to declare Jathedar Vedanti as ‘’tankhaiya’’ if he failed to appear before Patna Sahib for clarifying his position on Mundavni.

Jathedar Vedanti, however, said he won’t appear before Takht Patna Sahib as per summons issued by the Sikh clergy there. He said it was not in the jurisdiction of Patna Sahib to summon Jathedar of Akal Takht.

The directive of Sikh clergy, issued in the name of Sikh Sangat, warned that conspiracies were hatched from time to time to undermine the authority of Akal Takht. The directive further stated that Akal Takht remained the fountainhead of the Panth and Sikh masses had been taking guidance from this Takht from time to time.

It is correct.

Akal Takht to take up issue of ‘Mundawni’

Kuldeep Mann

Amritsar, December 8

http://www.hindustantimes.com/news/5922_11...02000000000.htm

TERMING THE excommunication of controversial scholar Giani Gurdit Singh by the Takht Patna Sahib clergy as “illegal”, the five Sikh high priests today unanimously decided to bring the issue under the purview of the Akal Takht.

“The Takht Patna Sahib clergy have transgressed their jurisdiction by passing a judgement on an issue which should have been discussed at Akal Takht. Therefore, the verdict of banning the book Mundawni and excommunicating its author Gurdit Singh is invalid. The same goes for the ultimatum given to me,” Akal Takht Jathedar Joginder Singh Vedanti said.

Takht Patna Sahib Jathedar Iqbal Singh and Takht Hazoor Sahib Jathedar Kulwant Singh chose to stay away from the marathon meeting.

Jathedar Iqbal Singh, when contacted, said the step by the Akal Takht clergy amounted to “a vehement violation of the Panj Pardhani tradition started by Guru Gobind Singh. By deciding to entertain the case of an excommunicated person afresh, the Akal Takht clergy have lowered the prestige and dignity of Takht Patna Sahib. The development would cause serious repercussions as Sikh masses would not tolerate any attack on the prestige of one of their revered Takhts”.

The high priests, on the other hand, asserted that the Akal Takht, founded by Guru Hargobind, was supreme, although all the Takhts commanded respect. They recalled that Jathedars of all the five Takhts were signatory to last year’s hukamnama, empowering Akal

Takht to take decisions on major issues concerning the community, leaving powers of handling issues of local importance with the remaining four Takhts.

Jathedar Iqbal Singh said the Takht Patna Sahib clergy would meet on December 10 to decide the course of action against Jathedar Vedanti if he failed to formally respond to the ultimatum.

To pre-empt this, Jathedar Vedanti has managed to get in writing from Giani Gurdit Singh that he had no role in the compilation of Mundawni. “I withdraw my remarks in the introductory part of Mundawni, expressing gratitude to Jathedar Vedanti for extending me astounding support in the compilation of the book. He played no role in it. I apologise for this,” Gurdit Singh, through his personal appearance and written request, said.

I am thinking of buying it. Not sure if it is available in Amritsar though (that's where i get books from...not online)

Have you Banda Singh Ji? :wub:

AKJ - Akhand Keertani Jatha

From 'Daily Ajit, Jalandhar' 7th december. I have converted their Satluj font into GurbaniWebThick, if you don't see the text, you need that font..... :wub:

http://www.ajitjalandhar.com/20041208/general.htm

pMj isMG swihbwn v`loN q^q sRI ptnw swihb dy jQydwr nUM spStIkrn leI s`dy jwx dI sMBwvnw

AMimRqsr, 7 dsMbr (jgqwr isMG lWbw)-8 dsMbr ƒ pMj isMG swihbwn dI sRI Akwl qKq swihb ivKy hox vwlI iek`qrqw ivc q^q sRI ptnw swihb dy jQydwr ig: iekbwl isMG dy iKlwP pu`jI iek iSkwÎieq ’qy ivcwr vtWdrw kridAW aunHW ƒ ies iSkwieq sbMDI spStIkrn dyx leI ieQy s`idAw vI jw skdw hY[

imly vyrivAW muqwbk pMj isMG swihbwn dI hox vwlI iek`qrqw dy eyjMfy ivc ig: iekbwl isMG dy iKlwP pu`jI ies iSkwieq ƒ Swiml kIqw igAw hY[ ieh iSkwieq kYlyPornIAw dI XUbw istI qoN kuJ is`K SrDwlUAW v`loN ByjI geI hY, ijs ivc doS lwieAw igAw ik auQoN dy dOry dOrwn qKq sRI ptnw swihb dy jQydwr ig: iekbwl isMG aus gurduAwry Aqy lMgr Gr ivc Swiml hoey ijQy hukmnwmy dy iKlwP myj Aqy kursIAW dI vrqoN kIqI jWdI hY[ Aijhy kIqy jwx nwl lMgr pMgq ivc bYT ky Ckx sbMDI sRI Akwl qKq swihb qoN hoey hukmnwmy dI aulMGxw hY[

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Two Jathedars to boycott meet

Kuldeep Mann

Amritsar, December 7

http://www.hindustantimes.com/news/5922_11...02000000000.htm

TAKHT PATNA Sahib Jathedar Iqbal Singh and Takht Hazoor Sahib Jathedar Kulwant Singh have decided to boycott the crucial meeting of five Sikh high priests to be held at the Akal Takht secretariat tomorrow to resolve the controversy over the book “Mundawni”.

Confirming this, the Jathedars of the two Takhts outside Punjab have expressed unflinching solidarity over the issue. Jathedar Iqbal Singh refused to budge from his stand of seeking an explanation on the matter from Akal Takht Jathedar Giani Joginder Singh Vedanti. “His failure to do so by December 10 would invite action as warranted by the traditions of Takht Patna Sahib,” he asserted.

Giani Kulwant Singh said he fully supported the action taken by the Takht Patna Sahib clergy to excommunicate Giani Gurdit Singh, author of “Mundawni”.

While excommunicating Giani Gurdit Singh for mentioning in his book that the Ragmala was not part of Gurbani, the Takht Patna Sahib clergy had asked Vedanti to explain why he had helped the author in compiling the book.

With the controversy leading to an unprecedented conflict between the Jathedars of Takht Patna Sahib and Akal Takht, all eyes are now on tomorrow's meeting. To ensure an amicable solution to the problem, Vedanti has reportedly taken the advice of some senior Panthic leaders and scholars. Sources said possibilities to resolve the issue without compromising on the supreme authority of Akal Takht were being explored.

However, being the Jathedar of the supreme temporal seat, it is unlikely that Vedanti will offer an explanation to the clergy of Takht Patna Sahib.

Ironically, Vedanti finds himself in an awkward situation now. He knows his timely intervention could have prevented the damage caused to Panthic institutions. Experts on Sikh affairs question that if Vedanti had felt that it was a Panthic issue involving the interests of the community, why did he not try to resolve it at the level of Akal Takht in the past six months.

The Takht Patna Sahib clergy had issued summons to Giani Gurdit Singh on June 19. However, the deadline of July 20 fixed for his personal appearance before Takht Patna Sahib had to be revised twice due to his ill health. Sikh scholars feel that Vedanti had ample time and opportunity to transfer the case from Takht Patna Sahib to Akal Takht. Ironically, Vedanti also failed to capitalise on last year’s hukamnama, wherein the five high priests had unanimously decided that the Akal Takht was supreme and empowered to discuss matters involving the community.

Former Akal Takht Jathedar Bhai Ranjit Singh held Vedanti solely responsible for the current crisis. Former SGPC secretary Manjit Singh Calcutta advised that the clergy should not compromise on the supremacy of Akal Takht while resolving the issue.

Jathedar Vedanti offers conditional resignation

Varinder Walia

Tribune News Service

http://www.tribuneindia.com/2004/20041208/punjab1.htm

Amritsar, December 7

Giani Iqbal Singh, Jathedar Takht Patna Sahib, has alleged that Giani Joginder Singh Vedanti, Jathedar Akal Takht, threatened to get him killed, whereas the latter has said the allegation is baseless and he would step down as Jathedar if the charge is proved .

While Jathedar Iqbal Singh told The Tribune that Jathedar Akal Takht had called him up “at least 10 times” and said he (Jathedar Patna Sahib) could be liquidated by the Sikh sangat if any action was taken against Giani Gurdit Singh , author of controversial book -Mundavni, Jathedar Vedanti described the allegations baseless. He alleged that he had to leave the religious function held at Ludhiana two days ago half way as Jathedar Vedanti wanted to gherao him.

The confrontation between the two Jathedars are likely to dominate the proceedings of a meeting of Sikh clergy, called by Akal Takht for tomorrow. Though Jathedar Vedanti personally talked to Jathedar Iqbal Singh to attend the meeting, the latter refused to oblige.

Jathedar Vedanti said he was shocked at the allegation. Jathedar Iqbal Singh should not stoop down to such a level. This was not expected of someone who held such a high position. He offered to step down from his position, in case Jathedar Iqbal Singh proved the allegation, he said.

He reiterated that all Takhts enjoyed equal status and hence Akal Takht was not supreme. Jathedar Iqbal Singh alleged that the efforts to establish Akal T

akht as supreme had already caused a split in the Sikh Panth for which Jathedar Vedanti was responsible .

He sought immediate resignation from Jathedar Vedanti . He reiterated that Takht Patna Sahib was authorised to declare any Sikh as ‘tankhaiya’. Jathedar Iqbal Singh alleged that Jathedar Vedanti was ‘unable’ to give proper leadership to the Sikh Panth and allowed his close relative Mr Prithipal Singh Sandhu to attend the meetings of Sikh clerics against the Sikh Maryada.

He alleged that though the SGPC had terminated the services of Mr Sandhu following serious allegations, he continued to work as personal assistant to Jathedar Vedanti. He asked the SGPC to probe under what capacity Mr Sandhu had been ‘dictating’ to the Sikh clergy during the meetings.

The two Jathedars are locked in a confrontation with Jathedar Iqbal Singh saying that he would not attend the meeting of all Jathedars called by Akal Takht to discuss various issues, including the book Mundavani, till Giani Vedanti was Jathedar of Akal Takht.

He alleged that Jathedar Vedanti had managed to make certain citizens of the USA to complain against him that he had visited Gurdwara, Yuba City, USA, where ‘langar’ was served on tables and chairs in violation of the edict issued from Akal Takht .

He justified the way in which langar was served there. He, however, alleged that Jathedar Vedanti and other Jathedars had visited the houses of office-bearers of the Gurdwara Committee, Yuba City, which too was a violation of the edict .

Jathedar Iqbal Singh admitted that Jathedar Vedanti, Giani Gurdit Singh and Mohan Singh Guard had carried out research on ‘Mundavni’ in his presence. He admitted that his photograph with the Jathedar Vedanti and author of Mundavni was genuine and not doctored. However, he said he was ignorant about the ‘intention’ of Jathedar Vedanti, Mr Guard and Giani Gurdit Singh.

Meanwhile, Jathedar Iqbal Singh has called an emergency meeting of Sikh clergy at Patna Sahib for tomorrow to c

onsider the ‘request’ of Jathedar Vedanti who wanted the postponement of the action, proposed to be taken against him on December 10. He, however, said Jathedar Vedanti could not be given relaxation unless he submitted a written request.

Giani Gurdit Singh to appear before clergy today

Tribune News Service

Amritsar, December 7

Giani Gurdit Singh , author of the controversial book Mundawni, will appear before the Sikh high priests at Akal Takht secretariat tomorrow. He will file his petition with the Sikh clergy. Earlier, Giani Gurdit Singh was declared ‘Tankhaiya’ by Takht Patna Sahib.

It is reliably learnt that Giani Gurdit Singh will plead that Takht Patna Sahib had no authority to declare any Sikh ‘tankhahiya’.

Looks good!

Gupt Inc Ji,

how long is the movie?

You guys are indoctrined in the "western" laws for private property, that allow a citizen to have ownership over something.

Nihang Singhs do not accept this 'law of private property'.

They haven't accepted this modern convention, and are more into the collective property thought.

So can that be stealing? It is funny wonderul...seeing how ideologies crash. (or maybe it is just me, since i study economics, where they all take laws for private property as granted)

Aaaaah Man! Wonderful, Nihangs are really the most wonderful people on this planet.

They remind you of the past, like living museums.

“May I see your ticket, Nihang Singh Ji,”

What about Nihang Singh Ji on the aeroplane...wonderful.

great!

Under Gurmat magazines, you can add:

Gurmat Parkash (published by SGPC) Link: http://www.sgpc.net/gurmat_parkash/index_main.asp

Mann backs tirade against Vedanti

Our Correspondent

http://www.tribuneindia.com/2004/20041206/.../punjab1.htm#12

Phagwara, December 5

SAD (A) President Simranjit Singh Mann today lent support to the anti-Vedanti observations made by Giani Iqbal Singh, Jathedar, Takht Patna Sahib, describing these as bitter truths and food for thought among the Sikh diaspora.

In a press note issued here, Mr Mann demanded the discontinuation of the practice of presenting siropas (inside the sanctum sanctorum of the Golden Temple as well as at special functions organised by the SGPC at its information centre for anybody, including foreign dignitaries, as it went against the Sikh creed of egalitarianism.

Presenting swords and siropas to non-Sikhs, as had been done in case of Pakistan’s Punjab Chief Minister Pervaiz Elahi and BJP President L.K. Advani earlier, was against the law and Article 25 and could invite Arms Act provisions as the Constitution envisioned carrying of kirpan by Sikhs alone, he argued. Presenting siropas to members of the Badal family degraded the concept of siropas, he asserted.

Mr Mann asserted that the Patna Sahib Jathedar had raised right points. He agreed with Giani Iqbal Singh that the Jathedar, Akal Takht, Giani Joginder Singh Vedanti, had been partial in awarding tankhah to SAD President Parkash Singh Badal and ignoring the issue of Ms Surinder Kaur Badal visiting the dera of Ashutosh of Noormehal. He supported Giani Iqbal Singh for excommunicating Giani Gurdit Singh for authoring the book ‘Mundavni’. Giani Joginder Singh Vedanti should answer all queries rais

ed by the Patna Sahib Jathedar and clarify his role in the controversial book, demanded Mr Mann.

Patna Jathedar not to attend Dec 8 meeting

Tribune News Service

http://www.tribuneindia.com/2004/20041206/...6/punjab1.htm#7

Ludhiana, December 5

The Jathedar of Takht Patna Sahib, Giani Iqbal Singh, today said that he would not only boycott the meeting convened by Akal Takht Jathedar Joginder Singh Vedanti on December 8 but would also declare the latter a tankhaiya on December 10 if he failed to disassociate himself from Giani Gurdit Singh, author of the controversial book, “Mundavani”, by that time.

Jathedar Iqbal Singh was in the city to attend a samagam organised by Gurdwara Gur Gyan Parkash Sahib, Jawaddi Taksal, here today.

Toughening his stance, Giani Iqbal Singh said although he was pained at the decision to proceed against Jathedar Vedanti, he had no other option as the book had hurt the sentiments of the Panth. Casting aspersions on the Granth was a blasphemous act and cannot be forgiven, he stressed.

“Instead of urging the author to tender an unconditional apology, Jathedar Vedanti was allegedly instigating Giani Gurdit Singh to remain defiant and challenge the authority of Takht Patna Sahib.”

“I was informed that Jathedar Vedanti and Giani Gurdit Singh would be attending the samagam today and that the matter would be resolved amicably. It seems that the duo have decided to stick to their stand and have prepared themselves to face the consequences,” he pointed out.

“I will proclaim the hukumnama (edict) at 5 am on December 10 in case I receive no reply from both parties. Attending the December 8 meeting convened by Jathedar Vedanti is out

of the question as I have to leave for Patna tomorrow to fulfil some prior commitments. I had asked the Jathedar to advance the meeting but he refused to consider my request,” he added.

Commenting on the controversy, he said the book had created confusion in the minds of the community about Guru Granth Sahib which was intolerable. Giani Iqbal Singh said Jathedar Vedanti was trying to run away since he had no credible reply on the issue. In fact, some eminent personalities had tried to mediate but their efforts were thwarted by Jathedar Vedanti, he said.

The Jathedar reiterated his stand that all five Takhts were supreme since the 10th Guru of the Sikhs, Guru Gobind Singh, himself accepted the supremacy of Guru Granth Sahib only and had decreed that all matters concerning the Panth be decided by the Panj Pyaras. This meant that no decisions could be taken or implemented which did not have the concurrence of the Jathedars of the five Takhts, he stressed.

Replying to a query on why such differences had cropped up now when in the past all decisions were taken by the Akal Takht Jathedar, he said of late the Jathedars had started toeing the line of their political masters by misusing powers vested in them. Is it not true that the political masters have installed and removed Akal Takht Jathedars on their whims and fancies, he questioned.

I think what you do is take the kesh on left side of your face and roll it together...do the same with right side, and get it really straigh and tight, and then merge them together in a knot at the bottom of your face.

You will look like this: :wub: ))))

I think that is the way...never done it or seen someone do.. :wub:

My dhari is too small so i have no such worries.