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Sant Bhindranwale became Budha by launching armed struggle against Brahminsm

PHILOSOPHY BEHIND VIOLENCE IN GURU GRANTH * LOTUS SUTRA LINKS BUDHISM TO ISLAM & SIKHISM

DR. (MRS.) K.K. SIDHU, A-8/3, SFS FLATS, SAKET, NEW DELHI - 110 017

[This is the third and the last part of Dr. Sidhu’s article on Budha’s armed struggle against Brahminism based on the Lotus Sutra which the Brahminists suppressed and then converted Budhism into a creed of cowards.]

Of the many philosophies that Lotus Sutra gave to the world, the Doctrine of Ten Worlds is the most profound. Whether they acknowledge Budha’s contribution to this aspect of human knowledge or not, Western psychologists are finding answers to many of their problems by applying the theory of Ten Worlds in their practice. While earlier philosophies like the Hinyana and provisional Mahayana had developed an outlook of Six and Eight Worlds respectively in which humans and human society can dwell, in the Lotus Sutra two more worlds were added.

DRONA ASKING THUMB OF EKALAVYA

When Brahminism had gone some way in entrenching philosophy of Six Worlds in the mass psyche, Shakyamuni Budha jolted their world again by adding first two and then four more worlds to earlier six worlds. It was this change that made the people to get out of Brahmin clutches and exploit their individual potential with their own struggles as laid down in the philosophy of Ten Worlds.

A good example here is the story of Ekalavya (of the Mahabharata). As a result of teachings of the Lotus Sutra and its practices by Shakyamuni, Ekalavya presents the typical picture of a Budhist treading noble paths as the higher four worlds are called.

While walking on four noble paths, he mastered the skill in archery. There are several Budhist tales that talk of a demon approaching a person involved in Budhist austerities to deprive him on his skills. Ekalavya was involved in developing his fighting practises when the Brahmin Dronacharya approached him for his thumb. To be involved in such practises is called “walking on the four noble paths”. Ekalavya had reached Bodhisattva Budha state because he offered his thumb to the demon (in disguise) taking him for (what in Budhism called) a true teacher (as against a false teacher) on his very asking. Under such circumstances caring nothing for one’s life and limb is attainment of Bodhisattva Budha state, says Nichiren Daishonin (WND 302) [1].

LOTUS SUTRA’S PHILOSOPHY

These tales teach the gratitude one owes to one’s teacher is all fine. But the actual gist of the story is that the Brahmin does not want anyone to rise to four higher noble paths without his advice and active participation. That is how Budha rebelled against Brahminism and these are the noble paths that Budha and others took. But all this truth only the Brahmin knows. But our people do not know.

Bahujans had started developing qualities of head and heart (by walking on four noble paths) independent of Brahminical intervention as happened in Ekalavya’s case. It were these paths that were opened for whole humanity when highest philosophy of Ten Worlds of Lotus Sutra came into practice. It was related to the Shakyamuni’s vow to take every human to the highest Ninth and Tenth Noble Worlds.

It is, therefore, no wonder that the Guru Granth guides an individual to strive to climb on to these noble paths. You become one with the divine being by climbing on to these worlds (et rahu pat pavariyey chariye hoe okees), says the Guru Granth (p.06) [2].

CASTE SYSTEM & KARMA INTRODUCED

When people started getting liberated from Brahminism, the enemy became very envious of the rebellions and ultimately the fight of Brahminism against Budhism got centered on this single point: ousting everyone from the four noble paths. Even as Budha opened the four noble paths for whole humanity, Brahmins concentrated its struggles on closing these paths. Paraphernalia of karma theory, chaturvarna system and violence (though wholly based on Budhist teachings) was thus mobilised to achieve this end to keep humanity away from the four noble paths. The shastras and the Gita did the job to protect Brahminism.

For this the Brahmins had to struggle hard with the Kshatriyas first. This struggle was long and bloody. Finally the Kshatriyas surrendered.

KSHATRIYAS HELP BRAHMINS TO PUSH DALITS TO HELL

Kshatriyas kept on troubling Brahmins throughout history. It was because the four noble paths (of Learning, Realisation, Bodhisatva and Budha) were open to them. Brahmins won the battle by locking their blood enemies into the fourth (lower) world of Anger where they lose the very access to these four nobel paths. They are thus the runaway men from Budhism that the Gurbani calls (jo bhag tin yoni firna).

Other Budhists were later tackled with the help of surrendered Kshatriyas. The original inhabitants of India (the Bahujans— SC/ST/BCs of today) were confined to hell and hunger. The then ruling class (Kshatriyas) helped Brahmins to dump the original inhabitants to the lowest state and push the society into utter disorder. Brahminism thus achieved its end by making perfect slaves out of the Kshatriyas by granting them all worldly pleasures and comforts.

BUDHA, ISLAM & SIKHISM ARE LINKED

The Bahujans of India once for all lost all access to higher noble paths but also the fifth path of Humanity.

It is the Guru Granth that revived this struggle on behalf of the Bahujans after Budhism fell after a gap of centuries. The struggle it undertook was bringing the people out of imprisonment of lower evil paths and restoring their humanity and right of ascent to higher paths.

That peaceful practices are no use to launch such a mighty sangarash, was Budha’s declaration. Unlike the Lotus Sutra, the Guru Granth is wholly for military practices. You can very well understand the fight of Brahminism with Guru Granth. It is fight of serpent and mongoose.

Lotus Sutra is teaching of shakubuku (military methods), says Nichiren Daishonin (WND 392) [3]. Here portrays himself as a fighter (a war hero) in his writings. (wnd 392) [4]. The Gurbani also gives this type of expression to the fight of Sikh gurus mounted on war horses.

Thus there is a link between the path laid down by the Guru Granth with not only Islam but also with the Lotus Sutra.

BUDHA’S CALL TO KILL ENEMY

Deep roots of the path on which the Guru Granth is fighting tooth and nail giving a call to whole humanity are to be found in Budhism. Nichiren Daishonin writes:

“His disciples such as Mahakshyapa, Ananda Shariputra, Maudgalyayana and other countless followers were people who at that time were in the vanguard, defeating the enemy or killing them, injuring them or rejoicing the fight” (WND 460) [5].

In this very passage he (Nichiren Daishonin) records how Shakyamuni urged his followers “to attack enemies of Lotus Sutra as if they were the one’s who betrayed your father and mother” (WND 460) [6]. Budha’s demand from his followers was to develop towards the suffering humanity the compassion that a mother has for her offspring.

We learn that these practises remained in vogue for some time after the Budha’s death. Nichiren Daishonin’s writes: “...shoju and shakubuku exists as ways of propagation, it was like this in Former Days of the Law in India, the center of Budhism”, (WND p.199) [7]. What Nichiren Daishonin calls Former Days of the Law was the one thousand years period, after Budha’s death.

GURU GRANTH DEVELOPS FIGHTING MAN

But Brahminism had controlled these struggles as it emerged triumphant over Budhism during the first millennia BC before the Guru Granth came on the scene.

This is the period that is called Middle Days of the Law. It is the second thousand years period after Budha’s death. The Guru Granth arose during the later part of this period. Taking the practises of military methods as enshrined in the Lotus Sutra, the Guru Granth further developed a fighting-struggling man during the Radical Bhagati/Sikh revolution. This is the path which Shakyamuni Budha had set and instructed his followers to take.

It is this stream that the Guru Granth joined from the Middle Days of the Law — (from 11th century onwards) and carried the struggles into Latter Day of the Law (third thousand years period after the death of Budha) and led the Radical Bhagati/Sikh revolutions. Sura is the struggling, fighting person (of this revolution) on the path laid down by Guru Granth.

THORN ENTERS SOUL

According to Budhism those who are born as humans should strive to rise to four higher noble paths and bring out their full potential. And the Gurbani reserves the right to rise to higher noble paths for those who develop their humanity first. Developing humanity is to rise above lower paths of animality and anger. Residing in the third (animality) and fourth (anger) path, a thorn enters their souls (jin antir haumeyn kanda hey//,GG p.13) [8] it says. It undertakes to remove this thorn.

JEHAD UNDER ISLAM

Humanity is developed by winning over self and removing the thorn of anger and arrogance. This victory does not come to anyone easily. One has to strive hard to overcome self-centered tendencies. Development of humanity is also cure for those living in the fourth or third lower paths with a thorn in their souls. It removes this thorn.

When development of highest form of a personality was realized in Radical Bhagati/Sikh revolution under the philosophic guidance of the Guru Granth, it was named sura. What the Gurbani calls sura is the person who amid many hardships and obstacles thinks about himself the last. Spirit of not begrudging one’s life and treasuring dharma (law) above one’s life is what path of sura is. Death visits the brave alone. Only those who are brave tread the higher noble paths, says the Guru Granth:

Jo sura tis hi hoey marana jo bhagey tis joni firna (GG p.1019) [9].

This is the rise to higher noble paths after stepping on the 5th world of humanity. We learn that the struggles for which Islamic path of jehad is laid down is the same as the path of sura of Guru Granth.

The quality and meaning of the word sura of Gurbani is same as Asura in Nichiren Daishonin’s Budhism. Dr. Ikeda writes: Towards evil we have to fight with the spirit of asura or charging demon” (1V/134) [10].

He alone knows the greatness of meeting death who fights on this path. The Budhas and Bodhisattvas rejoiced the fights in which they had staked their everything, to protect the dharma, writes Nichiren Daishonin.

BRAHMIN LOVE FOR LIFE & PROPERTY

The fight of sura develops far away from the Brahminical Kshatriya’s fights as it transcends self.

Death visits the brave alone. Only those who are brave tread the higher noble paths, says the Guru Granth: Jo sura tis hi hoey marana jo bhagey tis joni firna (GG p.1019) [11].

Giving one’s life constitutes Bodhisattva practice, says Nichiren Daishonin, (WND p.302) [12]. A sura protects the weak from beasts. He is not afraid of the strong. This personality is exactly opposite to the personality of the Gita/shastra following Kshatriyas. Dwelling in lower evil paths they become animals, says Nichiren Daishonin: “It is the nature of beasts to threaten the weak and fear the strong” (WND 302) [13].

While Brahminism is forcibly keeping people in lower paths, the Guru Granth is admonishing those who run away from higher paths. Just as in Budhism those who are born as humans should strive to rise to four higher noble paths and bring out their full potential, so also the Gurbani labels it as a real purpose of a human birth. One attains human birth to fulfill a mission and this mission is fulfilled only if one walks on these four noble paths caring nothing for his life or limb.

BRAHMINS AS COWARDS

While Budhism is developing this direction: where caring nothing for his life, Brahminism is all set towards progress in preservation of the upper caste, particularly Brahmin life and properties.

It is well set on the path towards sparing them pains of struggles with dirty Bahujans. As discussed earlier (in part-II), development of Brahminism in this direction has taken considerable strides. While all struggles are towards sparing their lives and possessions but nevertheless they pose as great men of learning and wisdom. But Budhism says you learn nothing until you put yourself on the front line. “Only people of action, people who struggle can recognize evil for what it is”, says Dr. Daisaku Ikeda (III/150) [14].

SLAVE KILLS SLAVE TO PROTECT BRAHMIN

Lives of ruling upper castes have gone deep into what is called “life of lie or evil”. They are on the path of evil because while engaged in usurping the rights of the weak they present an outward picture of nobility and respectability. We repeat (what we said above) — thus wearing the veneer of respectability and humility, the upper castes arrayed on the side of Brahminical forces, have brought to light their own type of fight with Sikhism. Actually in fights with other countries also they do not stake their lives.

Their slaves only work for them. Killing of (the shudras) enemies of Brahminism has attained such a sophistication that the Brahmin need not soil his hands with sudra blood, Kshatriyas are managing such affairs for him through “lower caste” slaves. The Hindu police is bringing tribal boys to the Bhudevta (in naxalite garb) to try his hand on the gun.

On the other hand there is no point in scattering your life-force wandering the six lower paths. This is the Gurbani message. It does not allow anyone to be labeled brave until the person has struggled on noble paths.

Persons engaged in frightening the weak are not put in the category of brave men by the Guru Granth.

HUMAN HEART ALONE CAN RECOGNISE SUFFERING

Struggles of those fed on the Gita and shastras are not independent of their masters. It is a master- servant relationship. If they struggle they do it by remaining in the lower six paths.

Rulers like Prithvi Raj Chauhan, Rani of Jhansi and Tantia Tope cannot be labeled as brave (sura) as Brahminical literature tries to portray them.

As said above persons in lower paths cannot qualify even as a manushya as said above, what to talk of sura. The Gurbani has clarified this point.

When you rise to higher paths it is called a Bodhisattva Budha path. One walks on this path, caring nothing for his life or limb. The Guru Granth says: The Brave die only such like deaths e.g. while walking on Bodhisattva Budha path. To walk on this path is to take a heavy risk, says Nichiren Daishonin. Everyone cannot do it.

GURU RAVI DAS CHALLENGES BRAHMINS

But walk on this path is not possible for those in the lower paths, says the Gurbani. You have to rise to path of humanity. The fifth path of humanity is the gate, the first step to jump on to higher paths (marana munshan surian haq hai), says Gurbani. Only those on the path of humanity (manushya) alone can fulfill this mission. Persons on lower paths cannot fulfill this mission because they cannot recognize death for what it is worth — je hoi ta maran pehchane (GG p.579-580) [15]. It is if you are a human being then only you can recognize death for what it is worth. In other words, it means if you have a human heart you can recognize sufferings of humanity to alleviate which you are ready to lay down your life.

The Radical Bhagati/Sikh revolution ran just for this purpose — to lift those thrown in lower paths, to the stage of humanity first. From there they jumped on to higher noble paths.

Living in lower paths, today’s “intellectuals” do not know anything about higher noble paths. They do not know that a very significant thing happened in history. Only the Brahmin knows this aspect of history.

Radical Bhagati is called revolution because its intellectuals were even more knowledgeable than Brahmins.

BRAHMINS MURDER GURU RAVI DAS

Guru Ravi Das challenged Brahmins for having usurped higher noble paths from his forefathers. This was the gist of struggles in the revolution he was waging with Brahminical forces. And for this challenge he had to lay down his life right in the ruler’s court. That means Brahmins had manipulated (frightened) the mighty Chittorgarh rulers themselves, descendents of great Bodhisattva kings like King Mohindra.

It is such a challenge that is called the lion’s roar in Lotus Sutra, in Gurbani and in Nichiren Daishonin’s Budhism. Roar of a lion in Budhism comes only from those who reached the Bodhisattva Budha state of life. Guru Ravidas’s roar (of lion) cames from his practice of Lotus Sutra. When on this path you are nothing for your body.

This is what happened in Chittorgarh on the day he was murdered by Brahmin invitees of the king. And Chittorgarh simply sank into oblivion after this victory of evil forces.

Guru Ravidas’s murder by Brahmins was as per the dictates of the Gita to “do others to death”. While a Bodhisattva lays down his life, a soldier raised by the Gita and shastras does others to death.

It is by walking on Bodhisattva Budha path which the Guru Granth opens for everyone one becomes equal to Budha. And such enlightenment as Guru Ravidas demonstrated comes only to those on this path. Clouds of darkness vanish. Clouds of doubt vanish. The Radical Bhagati/Sikh revolution thus undertook to make every one equal to Budha (walking in four noble paths) which was Shakyamuni Budha’s original vow to himself:

At the start I took a vow,

Hoping to make all persons equal to me,

Without any distinctions between us (LS2, 36) [16].

RISE OF SAINT MEERA BAI

Khalsa mero roop hai khas

This vow of Shakyamuni was fulfilled by the Radical Bhagati/Sikh heroes with their lives and in return they attained a life state equal to the Budha (khalsa mero roop hai khas) during this revolution. One can see the glorious success of the Radical Bhagati movement in the rise of Saint (Bodhisattva)-poetess Meera Bai. Life equal to Budha means they have the life force with which they can refute attacks on dharma, roaring like a lion, without grudging their lives or properties. When ordinary Sikhs were made khalsa, Budha life state was made manifest in them (khalsa mero roop hai khas). Khalsa was the life state of ordinary men equal to Budha. When Guru Gobind Singh is saying:

khalsa mero roop hai khas.

He was reiterating Budha’s stand — hoping to make all persons equal to me, without any distinctions between us (LS2, 36) [17]. Budha had hoped and Guru Gobind Singh had realized Budha’s dream.

It is falling from this path that Gurbani is condemning. It says those who do not rise in the service of humanity (in four noble paths) will keep on wandering in different lower paths falling from one to the other purposelessly. Those who run away from such a purpose in life will be born again and again into the sufferings of six paths:

jo bhagey tis joni firna (GG 1019) [18]

In simple words it means if humanity does not learn to rise to higher worlds, it will keep in the lower evil paths accomplishing nothing by way of human progress. It is firmly believed in Budhism too that those who do not rise in the service of humanity (in four noble paths) will keep on wandering in lower paths falling from one to the other.

ALL SIKH GURUS WERE KHATRIS (KSHATRIYAS)

It is from these glorious paths the Kshatriyas are jealously brought down by Brahminical forces by virtually riding on their neck. The very promulgation of Brahminical shastras on people is a treachery. A form of enemity. Brahmins get very angry with Kshatriyas if they rise to these noble paths without consulting them. The Sikh gurus had arisen out of Kshatriyas (Khatri Sikhs) and Brahminical anger against them remained unquenchable till they ran the most powerful, latest Brahminical counter-revolution with guru’s own men, the Kshatriyas (Punjabi-Hindus) in the vanguard. This counter revolution was nothing if it did not vilify and disparage the Sikh gurus.

BHINDRANWALE AS LION-KING

Bodhisattva Budha is a lion-king. From walking on seventh or eighth paths (of learning and realization), teaching Gurbani to lay people, Sant Jarnail Singh Bhindranwale came to a sudden realization and he jumped on to ninth (Bodhisattva) path. He thus became a fighting-struggling man on his own right as per the demands of Gurbani.

Nichiren Daishonin writes:

“When an evil ruler in consort with priests of erroneous teachings tries to destroy the correct teaching and do away with man of wisdom those with the heart of lion king are sure to attain Budhahood. (WND 302) [19].

DALIT VOICE SUPPORT TO BHINDRANWALE

Sant Jarnail Singh Bhindranwale was blessed with the heart of a lion-king as he proved to the world his courage of his conviction. Even the manner with which his enemies dealt with him with the world’s most powerful killer machinery in hand proved his life state of Bodhisattva Budha is called lion-king both in Budhism and Sikhism.

We put a question mark on the life state of those Sikh intellectuals who did not recognize this phenomenon. The path of humanity has to be in your grip and your eye on Bodhisattva Budha path to grasp the reality of this (Bhindranwale) phenomenon. Several ordinary Muslims understood the phenomenon but several Sikh (including Ambedkarite) intellectuals missed (even to recognize) it.

Editor of Dalit Voice V.T. Rajshekar was India’s only Ambedkarite who met Sant Bhindranwale and offered him full support after realising the greatness of the Sant. That is why he had to suffer imprisonment for defending the Sikh struggle for self-determination

Learning from Budhism we put a question mark on their life state. So (intellectual or no intellectual), this speaks of their life state.

AMBEDKARITES AND REVOLUTION

Dr. Daisaku Ikeda calls Budhist doctrine of Ten Worlds a mirror through which you can se the life state of an individual and society. Brahminical intellectuals have a thorough grasp of Ten Worlds.

But Brahminism has obstructed the path of even Ambedkarites by putting the age-old thorny shrub of Hinyana/Mahayana controversy on their way. Because the moment Ambedkarites understand Budhism in correct perspective there will be a revolution on this land.

Enemity of Brahminism with Sikhism is not on mere small every- day matters. The Brahmin wants to usurp higher paths from the Sikh world as well. The fight is to bring the Shudra Sikhs down to the lower six paths. But Sant Jarnail Singh’s struggles suggest that Brahminism has not succeeded.

BHINDRANWALE BECOMES BUDHA

Such men of faith in Sikhism arose under the leadership of Sant Jarnail Singh that a phenomenon arose and we saw with these two eyes Bodhisattva Budhas (called Bodhisattvas of earth in Nichiren Daishonin’s Budhism) walking on Harimandir precincts or riding on jeep or truck tops accompanying Sant Jarnail Singh. It was not just a sight (that was worth seeing), it was a vision. To such a zenith had reached the portrayal of picture of a fighting struggling man, in the Guru Granth that we saw its development into a real life state in Sant Jarnail Singh and his lieutenants. One can call such a picture of reality a vision only. It was such a vision that one gets the good fortune of seeing it in centuries only. Thus blessed are those who envisioned it, those who understood it.

Dazzled by brilliance of the sun, our arm chair scholars developed photophobia and they went over to the darkness of Gita. The Guru Granth records that when one fights on the path of righteousness heavenly drums resound (gagan damama bajiyao, GG 1105) [20] and that it is time to jump into the foray (fight) with joy and exhilaration, ab jujjhan ka chao. All this because when you so jump into the foray you are refuting the injury and insult caused to the true teachings (pariya hishaney ghao). This outpouring of inner strength (ab jujjhan ka dao) we actually experience through faith. This what Shakyamuni is teaching, “rejoicing in the fight”, as Nichiren Daishonin records (WND 460) [21].

And this is the magnificence to which it has developed over the centuries.

When the Guru Granth came to the scene, development of fighting- struggling Bodhisattva Budha was developed to this level. It had reached to its zenith. Guru Granth teachings gave rise to a matchless defender of Dharma who challenged the most cruel, murderous anti-human state that has ever come on world stage. To challenge such a state does not happen every day.

FIGHTING PRACTISES UNDER SIKHISM

What to do with capacities of our own people who did not recognize sant sipahi (Bodhisattva Budha fighter) that arose before their own eyes and roared like a lion — challenging the most ferocious state controlled by the Parsuramas.

Such a rejoicing in the fight is very significant. Nichiren Daishonin’s Budhism takes up this case and the Guru Granth takes it to lofty realms. When we put out all into our activities for kosenrufu (Budhist path of revolution), we feel a sense of unbounded freshness and exhilaration, says Ikeda (1V/192) [22]. We must not practice passively, he cautions. And he writes: “The Budhas and Bodhisattvas existing throughout time and space heartily applaud when they see such valiant dedicated efforts”. (1V134) [23]. This is gagan damama of the Guru Granth.

SIKH STRUGGLE AGAINST BRAHMIN NOT RECORDED

Not unlike judging the effect of a medicine, effect of a philosophy can also be judged on the individuals and societies. When we see a Kshatriya intoxicated with the Gita we can distinguish his characteristics from those of individuals raised under Budhism or raised by the Guru Granth. The celebrated Kshatriya war hero of the Gita cannot take a step without a Brahmin deciding his next move. They are quite unlike the fighter that the Guru Granth is sending to the field: khet jo mandiyo surma (GG1105) [24].

The world has seen the fights that a Sikh inspired by the Guru Granth gave in the face of Abdali attacks and Anglo-Sikh war. Though short- lived but these were too magnificent to be dismissed as of no consequence. The English did not forget these for a moment and Pakistani soldiers in different Indo-Pakistan wars are never tired of paying tributes to the magnificent fight that an ordinary Sikh soldier gave.

But the magnificence of the fights that individual Sikh gives does not register on the corrupted minds of our Hindu rulers. As said above, an unfortunate individual in the world of anger does not recognize the superiority of others. Their corrupted minds never recognized the great. They cannot take a step of even registering such magnificence without consulting their Brahmin guru. Their minds never register great teachings of Sikhism and equally great teachings of Islam. We have seen, nay lived, this blindness that corrupted and co-opted minds of our present rulers. Wonder struck by the magnificience of Khalsa and Sikh personalties, English historian Arnold Toyanbee recorded it on pages of world history but Hindu historian themselves missed it what to talk of rulers. Seeing the magnificience of mountains their eyes start going round and round in their heads making them incapable of registering the beauty of mountains, (says Nichiren Daishonin). Thus instead mountains start shaking before their distorted vision. Rather they have taken care to sideline such grandeur from their view in annoyance.

BEHEADED BUDHA STATUE AT VARANASI

In the face of such a tyrannical Hindu state, the struggles that Sikh movement under Bodhisattva Budha leader, Sant Jarnail Singh Bhindranwale, waged was too grand to be missed. But they missed this too. Not a single ruling class intellectual mind registered it, except the Dalit Voice.

To become a thinking man (manushya) is not possible for those imprisoned in the lower four paths (hell, hunger, animality and anger). Thus Brahminical historians have missed this too. As they have washed out magnificent of earlier Budhist struggles from pages of history, they have washed out these too.

When we saw a battered, beheaded statue of an armed Budha, myself and Brother Gurnam Singh kept standing by its side wonderstruck, in Kabir Chauraha in Varanasi.

We are told by a Bihari journalist that their caste name. Hilsayan, is the name of a village in Bihar where his brave Budhist ancestors fought Brahminical forces. A brave ancestor wielded sword in such a way that it kept turning round his body for hours on end. This looks so much like the struggles of Khalsa. But nowhere history records earlier struggles of Budhists with Brahminists. These are completely washed out by Brahminical historians. They have not recorded the magnificent struggles of Sikh revolution.

[All those Budha statues with its right hand cut at the wrist, found in our museums, show the sword-weilding Budha. To hide this Brahminists cut the right hand — EDITOR]

The demon in the guise of his guru demands Ekalavya’s thumb and he gives it. No care. Such were those mountains. This is the greatest misfortune of history as humanity missed seeing the magnificience of mountains as Budhism and Sikhism presented the panorama on world stage.

HINDU HISTORIANS MISS GEMS

Brahminical forces went mad on seeing the success of Radical Bhagati/Sikh revolution. They are bringing the shaken Brahminical world back in place is all that is there to the latest Brahminical counter-revolution.

Hindu historians like Jadunath Sarkar went on fool’s errand. Thus while writing Indian history they could collect tiles and stones only. They missed the gems scattered all over. But even when not recognized, gems will remain gems; they cannot become ordinary stones. And by the same standard how can tiles and stones take the place of gems. Times are waiting for their stones to be thrown in the dustbin. Gems of true history of India are bound to be recovered by the Bodhisattvas of earth, the true sons of soil (dharti dey lal). But since their eyes were spinning in their heads, as Nichiren Daishonin puts it, portraying a donkey as war horse and a war horse as a donkey is their fate. Deedayewar in Urdu and johari in Hindi is yet to be born. The Gurbani says: the real disciple of the great mentor (Guru Gobind Singh) will rise again.

BHINDRANWALE AS BODHISATTVA

Teachings of Guru Granth gave the final touches to the fighting- struggling man that Shakyamuni Budha and Nichiren Daishonin had in mind. A glimpse of it we saw in the precincts of Harimandir when magnificent Bodhisattvas of earth were seen surrounding their leader the Bodhisattva superior practises — Sant Jarnail Singh as correct reality should portray them. It was the personality that was realized in Radical Bhagati and Sikh revolution.

Such is their ignorance of Guru Granth that they do not even know that it lauds and praises the person involved in these struggles. While shining, star-studded and jewel-adorned personality of Guru Gobind Singh emerges portraying Shakyamuni Budha’s dream of Bodhisattva superior practices - leader of Bodhisattvas of earth, blood-soaked personality of Parashurama rises riding a bloody counter current.

IGNORANCE OF SIKH SCHOLARS

While Guru Gobind Singh emerges on the world stage riding the glorious current setup and sustained by valiant sant siphais (Bodhisattva-Budhas and suras)... current that sought to counter it is sustained by people in lower paths, not worthy to be called brave. While the Guru Granth lauds and praises fights and struggles of brave sant sipahis (Bodhisattva-Budhas) and surain most subline words but our American Sikh scholar says Guru Granth teaches only peaceful practises. What to do with arm chair English-educated scholars whom circumstances have taken far, far away from true knowledge of Sikhism.

REVOLUTIONARY VIOLENCE

The Brahmin is sitting ready to shove them underneath as his slaves. For even if they are taken as Kshatriyas they will be slaves. But the fighter that Guru Granth raised, a glimpse of which the whole world has seen again recently, are not a gory women-killing, child-burning, shudra-killing desperadoes, spreading senseless violence and mayhem that the Gita gave to India. Theirs was the revolutionary violence of valiant people who had staked their lives in refuting the attacks on correct teachings. One can decide whether one wants to be a Kshatriya or follower of great teachings of Guru Granth.

VEDAS PRECHING CRIME, HATRED

When you are not reading the Guru Granth you will not know that it declares war on sastras and vedas for the heinous crime they are committing against humanity. It says (when righteousness will prevail) the (evil) animal cry of sastras and vedas will be silenced. sastar ved ki fir kuk na hoi (GG p.1261) [25].

Thus while the Guru Granth is declaring open war on vedas and sastras, our scholars are opening gates of descent to inferior teachings by creating doubts in people’s minds. The doubts against the Guru Granth itself is a descent to lower paths. We wish to tell our professor that teachings like the Gita are not at par with teachings of the Guru Granth. These are considered inferior by the Guru Granth as well as Nichiren Daishonin’s Budhism. Dr. Babasaheb Ambedkar has put a stamp on their inferiority in his book, Annihilation of Caste.

[akitosforever]

wht crap is this.....some man had a wild dream with no connection and just thought of putting it in words.....I dont even feel angry or Sad ...I just dont knw what to make out of ths.....

Cud u please post the source veer ji.

Fateh

[Azaad]

ahhhh...Priceless...u cant buy this kind of comedy!!!

[Guest amar_jkp]

wht crap is this.....some man had a wild dream with no connection and just thought of putting it in words.....I dont even feel angry or Sad ...I just dont knw what to make out of ths.....

Cud u please post the source veer ji.

Fateh

Its a Woman dream ,lady name is K.K. SIdhu .

http://www.dalitvoice.org/Templates/may_a2008/articles.htm

Go through all articles of this site , u will find many strange and interesting articles.

[immortalshaheed]

You have to give it to her, shes got a decent imagination. Well at least its not negative towards sant ji like all the articles you find on him.