SARBJIT DHUNDA CONTINUES TO SPEW VENOM AGAINST GURBANI - MISLEAD AND DIVIDE SIKH COMMUNITY

[GPS]

No response from uklondonsikh on charitropakhayan.So he knows nothing about charitropakhayan

and is indulging in hearsay promoted by proapgandists.

[bellypop]

Sarbjit Dhunda revolutionary or heretic?

Sarbjit Dhunda revolutionary or heretic?

By Lavleen Kaur

Sarbjit Dhunda was sent packing from the UK, leaving a trail of division and disunity in the community.

His supporters claim that he is a revolutionary. The sangat claims that he is propagating anti-Sikh views that are designed to divide the Sangat.

As a neutral I decided to do a little research and attend his talks in Southall Singh Sahba Gurdwara and decide for myself.

Dhunda was very charismatic and knew exactly what to say to play on the emotions of the Sangat. He and his teacher Inder Ghagga, regularly mention names of revered panthic Sikhs like Bhai Balwant Singh Rajoana. But the message that he preaches is the polar opposite of the ideals for which Rajoana stands for. Dhunda and Ghagga claim that simran and kirtan are totally worthless activities that have never benefited anyone. Instead it is human intellect that has enabled the likes of Rajoana to seek revenge for the injustices of 1984. Rajoana on the other hand attributes all of his strength to simran, abiyaas and the power of The Almighty.

The incident that really brought Dhunda into the limelight was his statement that the kirtan recited in Darbar Sahib is too embarrassing for a prostitute to listen to. He was duly called before The Akal Takht and apologised. Members of The AKJ UK interviewed Dhunda and questioned him on this issue. His response was that The Jathedaar of Kesghar Sahib, whilst doing katha had made a mistake when listing the names of the four Sahibzade. He equally had made a mistake and apologized. It struck me that he was trying to draw a parallel to the Jathedar’s genuine oversight in and attempt to play down the huge intentional offensive remarks that he had made.

In the interview, at one point he begins to question the Gurmat knowledge of the interviewer. A basic, but very effective way to deflect attention and ruffle the feathers of the interviewer. I have read elsewhere that the Gurmat Gian Missionary College in Ludhiana teaches such debating skills.

One thing that struck me during his katha was the emphasis on doing LESS paath of gurbani and simran. However he dresses it up, the end result is always the same. On the stage in Southall he spoke of a situation in Punjab where due to frequent road accidents in a small town they decided to hold an Akhand Paat. His advice was that no such an Akhand Paat should be done. He suggested that practical solutions such as barriers on railway lines were the answer. Whilst nobody objects to the need for such road safety measures, I am sure an Akhand Paat will only benefit the people. In a very suttle way Dhunda appears to be getting away with openly rubbishing the established benefits which can be derived from an Akhand Paat.

On the same note, he also objects to the simultaneous reading of Japji Sahib at an Akhand Paat and to people reading any more than 3 banis in the morning. Dhunda’s constant attempt to reduce the prayers that Sikhs read is strikingly similar to what the British did during the Raaj to weaken the Sikh spirit. They acknowledged internally that a Sikh’s bravery and spirit is drawn from the Bani of Guru Granth Sahib Ji. Thus the British resolved that the best way to attack them was to attack Gurbani.

The one drum that he constantly beats during his katha is his undying adherence to the Akaal Takht. Bizarrely, the day after The Jathedaar orders that he is not to do katha, what does he do? He takes the microphone at Park Avenue and talks!

Whilst talking and expressing his views he manages to say that he will not be doing katha out of respect for Akaal Takht. I found it somewhat amusing that he did katha (all be it shorter than previous days) and whist doing it, said he was not going to.

Confused? I was.

He took this opportunity to play on the sentiments of the innocent elderly Sangat by saying things like ‘my only crime is that I speak the truth’. He also gladly accepted a honorary saropa from the committee. I was under the impression that such intervention from The Akaal Takht would be an embarrassment to anyone. The elderly lady sitting next to me chuckled and said ‘besharm’. Sometimes it takes the Punjabi vocabulary to understand a Dhunda mindset.

Given that his associates and teachers such as Kala Afgana, Ghagga and Professor Darshan have all been excommunicated by Akaal Takht, one is entitled to be very sceptical of his apparent respect for Akaal Takht.

I have found from listening to his talks that consistently he will attack and ridicule Babas and their deras. I think that there is a problem in Punjab with deras like Ram Rahim, and I feel that all Kathavachaks should address these issues. However I was concerned that he did not distinguish between these phoney people and genuine Sikh parcaraks who have led the way during recent beadbis that have happened in Punjab. This again led me to question the intentions of Dhunda.

I am a strong believer in freedom of speech, so when I heard that some Singhs had come the Gurdwara to stop the katha I objected to this notion. However, upon arrival I saw a small group of Singhs sitting in the area where shoes are kept reciting Chaupai Sahib Paath. Upon further questioning they informed me that they did not want cause a scene in The Darbar of Guru Granth Sahib Ji so they were peacefully sitting outside. They felt compelled to recite the Bani of Guru Gobind Singh, the very bani that Dhunda regularly attacks in his katha. I was more than a little moved by their elegance, grace and composure.

There was irony in the fact that one of the protesting Singhs was a young 14 year old that seemed to be far more inspiring than the man sitting on the stage of one of Europe’s biggest Gurdwaras. He explained to me that Dhunda’s anti Gurmat veechar should be banned. I put forward my freedom of speech argument, namely that whatever our views, Dhunda should still have a right to his own. In a strong cockney accent I was politely asked if I thought atheists, rapists and paedophiles should also be given such freedom of speech at The Gurdwara. He was of course right and I made a somewhat embarrassed retreat.

Outside the Gurdwara two young boys had a projector and were playing some of Dhunda’s katha on the Gurdwara wall! This katha was even more alarming than the things that I heard him say on stage. I was told that Dhunda was holding back on expressing his true views because he was trying to build a following in The UK first; a tactic that he employed successfully in Delhi.

A day later (11/11/2012), despite The Akaal Takht Jathedar’s instructions not to let Dhunda do katha, it was announced that he would do exactly that. Despite claims by the Southall Committee that the decision had been reversed I saw no proof and none was put before the Sangat.

The evening escalated into scenes that did not belong at any place of worship.

The Gurdwara Sahib and all Sangat were the losers that night.

On the drive home I couldn’t help but feel that someone had won out of all this. I kept seeing the smug face of Dhunda. A man who had achieved his objective and won.

Jathedar Giani Gurbachan Singh of Akaal Takht had questioned whether Dhunda had come to join the Sangat or break the Sangat only 48 hours earlier. The voice from Akaal Takht was right. Everybody failed to see it until it was too late.

I have researched and reviewed Dhunda’s own words. I have spoken to his die hard supporters. I have met with those who object to him. To me, it cannot be denied that Dhunda is far more sinister than he would first appear. Just how sinister a man he is, only time will tell. I hope that we do realise his motives before it is too late.

Lavleen Kaur

This was taken from a blog.

[ks55]

Sarbjit Dhunda revolutionary or heretic?

Sarbjit Dhunda revolutionary or heretic?

By Lavleen Kaur

Sarbjit Dhunda was sent packing from the UK, leaving a trail of division and disunity in the community.

His supporters claim that he is a revolutionary. The sangat claims that he is propagating anti-Sikh views that are designed to divide the Sangat.

As a neutral I decided to do a little research and attend his talks in Southall Singh Sahba Gurdwara and decide for myself.

Dhunda was very charismatic and knew exactly what to say to play on the emotions of the Sangat. He and his teacher Inder Ghagga, regularly mention names of revered panthic Sikhs like Bhai Balwant Singh Rajoana. But the message that he preaches is the polar opposite of the ideals for which Rajoana stands for. Dhunda and Ghagga claim that simran and kirtan are totally worthless activities that have never benefited anyone. Instead it is human intellect that has enabled the likes of Rajoana to seek revenge for the injustices of 1984. Rajoana on the other hand attributes all of his strength to simran, abiyaas and the power of The Almighty.

The incident that really brought Dhunda into the limelight was his statement that the kirtan recited in Darbar Sahib is too embarrassing for a prostitute to listen to. He was duly called before The Akal Takht and apologised. Members of The AKJ UK interviewed Dhunda and questioned him on this issue. His response was that The Jathedaar of Kesghar Sahib, whilst doing katha had made a mistake when listing the names of the four Sahibzade. He equally had made a mistake and apologized. It struck me that he was trying to draw a parallel to the Jathedar’s genuine oversight in and attempt to play down the huge intentional offensive remarks that he had made.

In the interview, at one point he begins to question the Gurmat knowledge of the interviewer. A basic, but very effective way to deflect attention and ruffle the feathers of the interviewer. I have read elsewhere that the Gurmat Gian Missionary College in Ludhiana teaches such debating skills.

One thing that struck me during his katha was the emphasis on doing LESS paath of gurbani and simran. However he dresses it up, the end result is always the same. On the stage in Southall he spoke of a situation in Punjab where due to frequent road accidents in a small town they decided to hold an Akhand Paat. His advice was that no such an Akhand Paat should be done. He suggested that practical solutions such as barriers on railway lines were the answer. Whilst nobody objects to the need for such road safety measures, I am sure an Akhand Paat will only benefit the people. In a very suttle way Dhunda appears to be getting away with openly rubbishing the established benefits which can be derived from an Akhand Paat.

On the same note, he also objects to the simultaneous reading of Japji Sahib at an Akhand Paat and to people reading any more than 3 banis in the morning. Dhunda’s constant attempt to reduce the prayers that Sikhs read is strikingly similar to what the British did during the Raaj to weaken the Sikh spirit. They acknowledged internally that a Sikh’s bravery and spirit is drawn from the Bani of Guru Granth Sahib Ji. Thus the British resolved that the best way to attack them was to attack Gurbani.

The one drum that he constantly beats during his katha is his undying adherence to the Akaal Takht. Bizarrely, the day after The Jathedaar orders that he is not to do katha, what does he do? He takes the microphone at Park Avenue and talks!

Whilst talking and expressing his views he manages to say that he will not be doing katha out of respect for Akaal Takht. I found it somewhat amusing that he did katha (all be it shorter than previous days) and whist doing it, said he was not going to.

Confused? I was.

He took this opportunity to play on the sentiments of the innocent elderly Sangat by saying things like ‘my only crime is that I speak the truth’. He also gladly accepted a honorary saropa from the committee. I was under the impression that such intervention from The Akaal Takht would be an embarrassment to anyone. The elderly lady sitting next to me chuckled and said ‘besharm’. Sometimes it takes the Punjabi vocabulary to understand a Dhunda mindset.

Given that his associates and teachers such as Kala Afgana, Ghagga and Professor Darshan have all been excommunicated by Akaal Takht, one is entitled to be very sceptical of his apparent respect for Akaal Takht.

I have found from listening to his talks that consistently he will attack and ridicule Babas and their deras. I think that there is a problem in Punjab with deras like Ram Rahim, and I feel that all Kathavachaks should address these issues. However I was concerned that he did not distinguish between these phoney people and genuine Sikh parcaraks who have led the way during recent beadbis that have happened in Punjab. This again led me to question the intentions of Dhunda.

I am a strong believer in freedom of speech, so when I heard that some Singhs had come the Gurdwara to stop the katha I objected to this notion. However, upon arrival I saw a small group of Singhs sitting in the area where shoes are kept reciting Chaupai Sahib Paath. Upon further questioning they informed me that they did not want cause a scene in The Darbar of Guru Granth Sahib Ji so they were peacefully sitting outside. They felt compelled to recite the Bani of Guru Gobind Singh, the very bani that Dhunda regularly attacks in his katha. I was more than a little moved by their elegance, grace and composure.

There was irony in the fact that one of the protesting Singhs was a young 14 year old that seemed to be far more inspiring than the man sitting on the stage of one of Europe’s biggest Gurdwaras. He explained to me that Dhunda’s anti Gurmat veechar should be banned. I put forward my freedom of speech argument, namely that whatever our views, Dhunda should still have a right to his own. In a strong cockney accent I was politely asked if I thought atheists, rapists and paedophiles should also be given such freedom of speech at The Gurdwara. He was of course right and I made a somewhat embarrassed retreat.

Outside the Gurdwara two young boys had a projector and were playing some of Dhunda’s katha on the Gurdwara wall! This katha was even more alarming than the things that I heard him say on stage. I was told that Dhunda was holding back on expressing his true views because he was trying to build a following in The UK first; a tactic that he employed successfully in Delhi.

A day later (11/11/2012), despite The Akaal Takht Jathedar’s instructions not to let Dhunda do katha, it was announced that he would do exactly that. Despite claims by the Southall Committee that the decision had been reversed I saw no proof and none was put before the Sangat.

The evening escalated into scenes that did not belong at any place of worship.

The Gurdwara Sahib and all Sangat were the losers that night.

On the drive home I couldn’t help but feel that someone had won out of all this. I kept seeing the smug face of Dhunda. A man who had achieved his objective and won.

Jathedar Giani Gurbachan Singh of Akaal Takht had questioned whether Dhunda had come to join the Sangat or break the Sangat only 48 hours earlier. The voice from Akaal Takht was right. Everybody failed to see it until it was too late.

I have researched and reviewed Dhunda’s own words. I have spoken to his die hard supporters. I have met with those who object to him. To me, it cannot be denied that Dhunda is far more sinister than he would first appear. Just how sinister a man he is, only time will tell. I hope that we do realise his motives before it is too late.

Lavleen Kaur

This was taken from a blog.

Bhen Lavleen Kaur Jeeo,

Many Thanks for writing a proper analysis - a swell job - brilliant write up.

your conlusion seems to Dhunda has won - but rest assured our conclusion here in the western world should be - isn't it about TIME WE HAD OUR OWN REPRESENTATIVES IN THE UK WHO MONITOR PARCHARKS AT THE VERY BARE MINIMUM. Apologies for CAPS but i feel we are too slow to act anywhere in all panthic challanges. How's the SIKH council doing in the UK - do they have this on their agenda if not why not?

Come on we need a vote here across all media channels - outlets that we in the UK should adapt our own PANJ PYaree who will monitor ALL parcharks and ALL gurdwara committees are to follow their ruling in the UK.

THE AKAL TAKHT is DEFUNCT with jathedaars that are hand in glove with the indian government - we don't need them they are OF NO USE TO US. IF THEY HAVE BEEN OF USE PLEASSE MENTION .

PLEASE - we must do something instead of just talk.

apologies in advaance

[GPS]

Bhen Lavleen Kaur Jeeo,

Many Thanks for writing a proper analysis - a swell job - brilliant write up.

your conlusion seems to Dhunda has won - but rest assured our conclusion here in the western world should be - isn't it about TIME WE HAD OUR OWN REPRESENTATIVES IN THE UK WHO MONITOR PARCHARKS AT THE VERY BARE MINIMUM. Apologies for CAPS but i feel we are too slow to act anywhere in all panthic challanges. How's the SIKH council doing in the UK - do they have this on their agenda if not why not?

Come on we need a vote here across all media channels - outlets that we in the UK should adapt our own PANJ PYaree who will monitor ALL parcharks and ALL gurdwara committees are to follow their ruling in the UK.

THE AKAL TAKHT is DEFUNCT with jathedaars that are hand in glove with the indian government - we don't need them they are OF NO USE TO US. IF THEY HAVE BEEN OF USE PLEASSE MENTION .

PLEASE - we must do something instead of just talk.

apologies in advaance

Bhen Lavleen Kaur Jeeo,

Many Thanks for writing a proper analysis - a swell job - brilliant write up.

your conlusion seems to Dhunda has won - but rest assured our conclusion here in the western world should be - isn't it about TIME WE HAD OUR OWN REPRESENTATIVES IN THE UK WHO MONITOR PARCHARKS AT THE VERY BARE MINIMUM. Apologies for CAPS but i feel we are too slow to act anywhere in all panthic challanges. How's the SIKH council doing in the UK - do they have this on their agenda if not why not?

Come on we need a vote here across all media channels - outlets that we in the UK should adapt our own PANJ PYaree who will monitor ALL parcharks and ALL gurdwara committees are to follow their ruling in the UK.

THE AKAL TAKHT is DEFUNCT with jathedaars that are hand in glove with the indian government - we don't need them they are OF NO USE TO US. IF THEY HAVE BEEN OF USE PLEASSE MENTION .

PLEASE - we must do something instead of just talk.

apologies in advaance

The issue is dhundha tricks here and not akal takhat.The akal takhat is supreme for sikhs.Govts of the day always tried to belittle its importance through their agents but it will never be defunt.

[ks55]

The issue is dhundha tricks here and not akal takhat.The akal takhat is supreme for sikhs.Govts of the day always tried to belittle its importance through their agents but it will never be defunt.

yoU miss my points totally - DEFUNCT - as in DEFUNCT jatherdaars running it hand in glove with the government.

DEFUNCT - due to the AKAL takht cannot make the right decision based on SANGATS world wide- ITS time AKAL TAKHT had its representatives throughout the world in the form of Panj Pyares

[taran0]

what I don't understand is, Sikhs in 1700 and 1800 would have gone ballistic if an extra granth had been added which did not belong to the Guru, so why only in 2012 does dhunda appear from nowhere and try to change everything when no one in the past had any problems.

for dhundas statement to be true - all of the sikhs since 1700 up until now where all wrong, including all the shaheeds, bhai mani singh, baba deep singh and bhai sahib bhai randhir singh and sant jarnail singh khalsa , baba harnam singh rampurkhera valey, and pretty much every other chardio klaa singh and sant in the last 300 years......

they were ALL WRONG - and dhunda the great parcharak is right !

ALSO, how many shaheeds in last 300 years that did not beleive in dasam granth? erm.... none

ALSO, why does DHunda keep propagating this myth of barabar(equal) parkash to all the anjaan people to get them on board, no one has ever done barabar parkaash with Guru Granth Sahib Ji, actually dasam granth is always parkash lower. if that is wrong then no Gutkey should be placed around Guru Granth Sahbi ji either, and also when the granthi is doing paath from a gutka on tabeya, he has the gutka in his hands higher then guru Granth Sahbi ji, So is the Gutka doing Barabari of Guru Granth Sahhib Ji?

and about charitropakhyaan - look at recent cases like jimmy saville, india rape case and the recent tragedy of children in care who were being sold for sex in the UK, the amount of adultery, sex trafficking - you see that everything in charitropakhyaan is happening all around us.

if charitropakhyaan is evil and bad and not true - then we shouldn't read the news either ! dont read about delhi rape case, dont read about jimmy saville its all DIRTY! haaaawwwwwww......

also someone should ask these people how they were born? did their parents have to do something dirty aswell?, something they can never escape from, something that is part and parcel of being a human.

I have often thought, with the amount of kaam problems being faced by the youth , reading the charitropakhyaan would prepare many young Sikhs for their adolescence, and keep them away from getting into sticky situations until marriage.

even the British have realised that we must teach sex education in schools when children come of age, so what's wrong with the Guru Talking about these things, I think it shows that Guru Gobind Singh ji wasn't afraid to talk about anything.

you just have to read Akaal Ustat and see how Guru Gobind Singh ji explains in beautiful detail and elaborates on what guru granth sahib ji tells us

sabh gobi(n)dh hai sabh gobi(n)dh hai gobi(n)dh bin nehee koee ||
God is everything, God is everything. Without God, there is nothing at all.
(Bhagat Naam Dev Ji, Raag Aasaa , SGGSji 485)

someone should tell dhunda supporters not to say "Vaheguru ji ki fateh" either as that is from dasam granth, and also tell him not to take amrit and dont do nitnem and don't ever do ardaas either

VAHEGURU JI KA KHALSA VAHEGURU JI KI FATEH !

www.dhunda.co.uk

www.profsarbjitsinghdhunda.co.uk

www.profsarbjitsinghdhunda.com

www.sarabjitdhunda.co.uk

www.sarabjitdhunda.com

www.sarabjitsinghdhunda.co.uk

www.sarabjitsinghdhunda.org

[GPS]

yoU miss my points totally - DEFUNCT - as in DEFUNCT jatherdaars running it hand in glove with the government.

DEFUNCT - due to the AKAL takht cannot make the right decision based on SANGATS world wide- ITS time AKAL TAKHT had its representatives throughout the world in the form of Panj Pyares

Akal takhat acts on complaints from local sangat.The issue is dhundha blasphemy and tricks.Stay focussed on that.

[GPS]

When baba baghel singh took over delhi, moghal king was helpless as he was not able to

fight him.He sent his begum to entice baghel singh. Baghel singh saw through the trick.

He told beghum , you will not be able to lure me as i have read charitropakhayan of Guru

Gobind Singh ji.He asked her to become her sister instead.

Such was the character of singhs who read charitropakhayan. There was a saying " a gaye

Nihung, buha khol de nishung" ( They are Nihungs knocking at the door, open the door

without any fear)

[UKLondonSikh]

I'm afraid this is a very one-sided debate whereby Sarbjit Singh Dhunda's supposed positions are being stated by his opponents - which is akin to Indira Gandhi painting Sant Ji as a terrorist ... Let's analyse the position of the viewpoints that Dhunda Sahib holds and examine whether they are in fact actually pro-Sikhi or anti-Sikhi. I don't agree with everything Sarbjit Singh Khalsa says but I agree with him on certain key crucial points like the following (in no particular order):

Firstly that Dhan Dhan Guru Gobind Singh Ji Maharaj's life between the time of Guru Tegh Bahadur Ji's shaheedi and the GurGaddi passing to Sri Guru Granth Sahib Ji Maharaj is far more important or relavant ... than the alternative Dusht Daman and Charitropakhiyan type narrations.

Secondly that the historical event which is more important to what Sikhi is about fundamentally ... is the birth of the Khalsa Panth at Sri Anandpur Sahib ... as opposed to the supposed slaying of demons on behalf of the Hindu Goddess Maa Durga by Dusht Daman in (allegedly) Uttarakhand near Sri Hemkunt Sahib Ji.

Thirdly that Sri Guru Granth Sahib Ji Maharaj is the ultimate guide and sufficient protection for all Sikhs ... and that the true light of Sri Guru Granth Sahib Ji Maharaj shines brightly enough to ward off kaam away from the mind of any pure Amritdhari Gursikh. And that by extension those that allege that the worldly tales from Charitropakhiyan are so badly needed (as they often claim such material is not covered elsewhere in sufficient depth) in are in fact doing Beadbi of Maharaj by effectively implying that in some way Sri Guru Granth Sahib Ji Maharaj is deficient or lacks depth - which is clearly wrong.

Do you know structure of charitropakhyan? if so tell us otherwise stop writing nonsense here about a subject that you do not know.

Charitrpakhayan is for Gurmukh yogis and not manmukh bhogis.

Paji saday varge un'parrah nu Charitropakhiyan de structure baaray ki janaan di lodh haii? Sikh'ah vasthay saada Guru Granth Sahib bathera nai haii? Guru Sahib said "Guru maneyo Granth" when at that time there was parkash of only one Granth - Sri Guru Granth Sahib Ji Maharaj. That's fine if Gurmukhs such as yourself wish to concentrate on the Charitropakhiyan tales whereas the rest of the naastiks and manmukhs focus on Dhan Dhan Sri Guru Granth Sahib Ji Maharaj.

My view is this guy should be stopped from doing parchar. He continues to cause trouble.

As a Panthic minded peron if you know that your presence at a Gurdwara will cause trouble and if you don't go there will be no trouble surely you would not go. Surely you would put the Panth first. He chooses to go and stir up more ppl. This guy is not thinking about doing good for the Panth.

As a parcharak your role should be to unite ppl and create pyar amongst Sangat.

Fostering Unity is a key objective for our Qaum. However, propagation or acceptance of falsehood never does the Panth any good (as we can see via our Qaum's inadequate response to jaath-paath divisions that have mushroomed since 1984) and such falsehood like parallel prakash of anti-Gurmat material has to be opposed (with pyaar and satkaar). Sikhi is all about standing up for the Truth.

“Sayeth Nanak: Falsehood fails. Only His Truth is left standing …” [Guru Amar Das, GGS:1283.17]

... teachings

• Naam Simran is meaningless ritual
• Shaheed Singhs don't exist
• Meat eating is ok
• So is hiding behind bibiyaan

Mehtab Singh Paji ... in no way is Naam Simran a meaningless ritual where it is accompanied by positive practical action afterwards. As far as I am aware Paji SSD has the same reverence for Shaheeds as the rest of the Sangat on this forum, if not more so. Paji I personally don't eat meat but do you not agree that the Khalsa Fauj was not restricted to vegetarian food in the absence of such bhojan being available? Paji, if confronting one's own brothers within the Panth with shastar results in bloodshed then even avoiding such direct confrontation by virtue of maintaining a position behind bibiyaan is no bad thing. I hope you agree?

His other teaching is to put down Sri dasam Granth.

Brother, no Amritdhari Gursikh like Sarbjit Singh Khalsa or any indeed any Sikh on the planet will put down authentic bani from Dhan Dhan Guru Gobind Singh Ji Maharaj. By disputing the authorship of select anti-Gurmat tales and stories within what was formerly known collectively in totality as Bachittar Natak until only a century or so ago ... it's important to realise that those who have issues with certain select parts, do so on account of their sincere belief that anti-Sikh forces authored such stories in order to belittle our Dasme Pathshah.

An article was writen a while ago, main points included

Panj pyareh can't give hukam
Deh siva bar mohe is not gurbani
Dasam is not bani
Simran is parrot repetition
Hemkunt sahib is fake

Go direct to the source Paji, instead of biased articles. Dhunda Sahib is Amritdhari himself so surely that should tell you that it's not worth believing half of the fabrications made up to blunt the sharpness of his points regarding his opposition to anti-Gurmat influences within the Panth (Bipran ki Reet). Any Gurdwara where Sri Guru Granth Sahib Ji Maharaj is present is a pavithaar asthaan for all of us within the Panth. However, Sarbjit Singh Khalsa is unequivocal and I totally agree with him on the point that Sri Anandpur Sahib Ji and the birth of the Khalsa Panth should hold historical precedence within our Panth's hearts and minds rather than the historical justification argued for the construction of Sri Hemkunt Sahib.

No response from uklondonsikh on charitropakhayan.So he knows nothing about charitropakhayan
and is indulging in hearsay promoted by proapgandists.

Paji saday varge un'parrah nu Charitropakhiyan de structure baaray ki janaan di lodh haii? Sikh'ah vasthay saada Guru Granth Sahib bathera nai haii? Paji, how about you answer the fundamental allegation that those like Dhunda Sahib who focus on the Khalsa Panth as being central to Sikhi make against the false genealogy ascribed to Guru Gobind Singh Ji Maharaj in the Bachittar Natak that you hold so dear?

GPS Paji by you claiming that Guru Gobind Singh Ji Maharaj is a direct descendent of Ram Chander (the Hindu Avatar “God in Human Form”) I honestly believe that you gravely insult our Dasme PaathShah (inadvertently). But please ask yourself deep down Paji if this ancestry ascribed to Guru Gobind Singh Ji Maharaj is true or false and please I request with you with pyaar to understand why those RSS Durga Pujari's who seek to malign the revolution Dashmesh Pithah sought to bring within global society and the same RSS Durga Pujari's who always seek to denigrate the Khalsa Panth are so supportive of the false ancestry ascribed by anti-Sikh forces to Guru Sahib in Bachittar Natak? Either Dhan Dhan Guru Gobind Singh Ji Maharaj sought to obliterate the relavance of background and ancestry totally via the Khalsa Panth or as per Bachittar Natak he (allegedly) sought to expound upon it.

Stand up for what you believe is true GPS Paji - I know in my heart that you have 100% sincere respect and reverence for Dhan Dhan Guru Gobind Singh Ji Maharaj - but I ask you as your younger brother within the Panth, to please please consider very seriously and analyse whether this controversial ancestry could have been introduced as a falsehood by anti-Sikh forces or not?

[Mehtab Singh]

Mehtab Singh Paji ... in no way is Naam Simran a meaningless ritual where it is accompanied by positive practical action afterwards. As far as I am aware Paji SSD has the same reverence for Shaheeds as the rest of the Sangat on this forum, if not more so. Paji I personally don't eat meat but do you not agree that the Khalsa Fauj was not restricted to vegetarian food in the absence of such bhojan being available? Paji, if confronting one's own brothers within the Panth with shastar results in bloodshed then even avoiding such direct confrontation by virtue of maintaining a position behind bibiyaan is no bad thing. I hope you agree?

Glad to have you on here. Finally someone can tell us the other side of the coin. Based on what I've come across, his stand on Naam Simran, Shaheed Singhs and meat is what I listed. Please let us know if it has changed over time.

Naam Simran, if done at all, is bound to have one's mind move towards a positive spectrum, thereby resulting in positive practical action. Having reverence for Shaheed Singhs is one thing, but denying their spiritual existence is another. As for meat, he has no right to tell sangat if its ok or not ok, lets leave that decision to an individual's Panj Pyaare. Confrontation wouldn't have occured if he was ready to discuss amicably and not call cops even before something happened. Besides that I am not too sure of what exactly happened.