Kala Afghana's degrading claims against basic Sikhi

Until 1981, Gurbakhsh Singh Kala Afghana worked as a police inspector. In the year 1984, while he was visiting Canada, India cancelled his passport and confiscated his property. He has been living in Canada ever since and he has gone thorough and done extensive research in Sikh theology. He is the author of books like Biparan Kii Riit Ton Sach Daa Maarag and Bachittar Natak: Gurbani Di Kasvuti Te.

Joginder Singh Vedanti, jathedar (high priest) of Akal Takht, Sikhism's highest temporal authority, banned publication of Gurbakhsh Singh Kala Afghana's writings. Thus, you probably would be able to find any of his books to see for yourself that what message he was trying to convey. I will give you a run down on a few of the issues that he raised in his books.

When Sikhism's tenth Guru (preceptor), Gobind Singh, announced an end to the line of personal human Gurus, he awarded Guru status jointly to the Adi Granth (or Guru Granth, a book of spiritual hymns) and the Guru Panth (the collective will of the Sikh community). Therefore, Kala Afghana contends that only the hymns contained within the Adi Granth ought to be read during the baptism ceremony.

1. Gurbakhsh has questioned the commonly held belief that Guru Tegh Bahadur died for Hindus. He has written, the only complaint before the emperor was that Guru Tegh Bahadur was fanning insurgency against the government. Thus he states that those claiming that the Guru sacrificed his life for Hinduism are sullying the principles of Sikhism. (I personally found this statement quite offending, that he is insluting the Guru who gave up his own life for humanity)

2. Kala Aghana stated that the Dasam Granth was not entirely authored by Guru Gobind Singh.

3. Based on his questions about the validity of the Dasam Granth, Although, twice-baptized himself and a strict observer of the amrit-dhari (orthodox) form required of baptized Sikhs, he raises several compelling questions regarding the origin and state of amrit sanskaar, Sikhism's institution for initiation into the orthodox Khalsa order.

In it's current state, however, the initiation ceremony consists of the reading of five hymns, of which three (Jaap, Ten Savaiyaas, and Benatii Chaupaii) are from the Dasam Granth and only two (Jap and Anand) are from the Adi Granth.

The Dasam Granth is a body of work of disputed authorship, traditionally attributed, in whole or part, to Guru Gobind Singh.
Traditionalists claim that Guru Gobind Singh read from the Dasam Granth during the pioneering baptism ceremony performed during the 1699 founding of the Khalsa. In rebutting such claims, Kala Afghana reasons that if Guru Gobind Singh wished to elevate the Dasam Granth to the position of Guru, he would have done so by including it into the Adi Granth.

Kala Afghana says that since the Adi Granth [also known as the Guru Granth Sahib] is the absolute and irrefutable source of Sikh theology, anything that contradicts it should not be awarded the status of Sikh scripture.

Most scholars seem to agree that Guru Gobind Singh was only responsible for a fraction of the Dasam Granth's contents. It is on this basis that Kala Afghana questions the elevation of the Dasam Granth to the level of Sikh scripture.

Consequently, he objects to the traditional use of bani (verses) from the Dasam Granth during Khalsa initiation rites.

Commenting on the Tria Charitra (also known as Pakhiyan Charitra) contained within the Dasam Granth, Pritpal Singh Bindra, the award-winning author of Thus Sayeth Gurbani, who has extensively studied the Dasam Granth, states that many of the contents are "absolutely pornographic." He writes, "[To] insist that the hikayaat [stories] are the work of Guru Gobind Singh is tantamount to questioning [his] knowledge, wisdom and philosophy."

McLeod expounds, "The Tria Charitra are cautionary tales of the wiles of women, and in several cases their inclusion in a sacred scripture is somewhat difficult to justify. They were, however, very popular among their originators and occupy 580 pages [of a total of 1,428 pages] in the printed edition."

Some of the other issues that he raised in his books are provided in the table below. In one way, his publications raise several compelling questions about the common practices in Sikhism. It's up to the reader to do their own research and make their decision that if all his work is just some cheap way of killing basic Sikh roots or do they have any authenticity to them.

1	Doing bhog of Deg in presence of Guru Granth Sahib is manmat according to KA.
2	KA states that the holy water of the sarovar should NOT be referred to as Amrit.
3	KA condems Baba Attar Singh Ji for doing continous Simran on a minimal diet as refers to is as Tap.
4	KA criticizes the practice of washing our feet before entering Darbar Sahib or our Gurduara Sahibs.
5	KA states how can you call a particular time of the day Amrit-Vela when so many evil things happen around the world at that time.
6	KA states that those who follow religion from the fear of Narak are not religious beings. He suggests that Narak and Surag are a figment of our imagination.
7	KA criticizes Bhai Veer Singh Ji for making anti-Gurmat statements expresses dissapointment about his works.
8	KA accuses Bhai Veer Singh Ji of lying about Baba Sri Chand Ji, and refers to such writers as "Sikhi day Vayree" (enemies of the Sikhs).
9	KA implies that there is no basis behind the belief that partaking ishnan in Amritsar sarovar will wash away one's sins. He states that it has nothing to do whatsoever with the Gurbani verse : "RamDaas Sarova Natai Sabh Utray Pap Kamatai
10	KA argues against the need for a memorial for Baba Deep Singh Ji where Baba Ji's severed was laid to rest. He refers to this as idol worship. He questions even whether Baba Ji's severed head had fell at that particular place.
11	KA questions the historical reference that (1) Amrit could revive the dead (the Panj Piarays). (2)Amrit could rid one of previous sins. (3) He states that this kind of belief will convince an Amritdharee to committ further sins. (3)He states that Guru Gobind Singh Ji never accepted the Panj as his Guru (Appay Guru Chella) (4)KA states that the reference to Guru Gobind Singh of reviving the Panj Piyarays after cutting their "sees" are pure lies.
12	KA states that Baba Jarnail Singh Ji committed acts that brought about the current downfall of the Panth. Baba Jarnail Singh Ji desecrated Sri Darbar Sahib when defended and fortified it. By giving shastars and motorcycles to the Sikh youth, he (Baba Jarnail Singh) made us into murderers and robbers (dakoos). KA states that even after Baba Harnam Singh also joined in, their Panthic wishes were never fullfilled. He questions their sincerity and wonders if they were are all "bhekhee" (charlatans).
13	KA redicules the reference to Guru Gobind Singh of reviving the Panj Piyarays after cutting their "sis".
14	KA states that to consider that sweet Pittasay were to be used in preparation of Amrit is a maha-Paap (enormous sin) since it implies that : (1) Dasam Patshah must have understood Naam-Amrit to be bitter. (2) Dasam Patshah had forgotten the Pittasay and his mistake was corrected by Mata Jito Jee. States that this Pittasay eposide is a myth and was made up by the enemies of this faith.
15	KA states that calling Amrit Naam is BrahmanVaad.
16	KA redicules the use of this tuk in reference to Baba Deep Singh deed of fighting with his sis on his palm.
17	KA states that Bhai Randhir Singh Ji wrote that Adultry was allowed in the Rahit.
18	KA redicules reference to Jaap Sahib, Swaiyay, and Chaupai Sahib as Banees recited during Amrit-Sanchar.
19	KA states only the Banees in Guru Granth Sahib were part of the Amrit-Sanchar ceremony. To consider that other three (Jaap Sahib, Swaiyay, and Chaupai Sahib as Banees) were read by the Guru Gobind Singh Ji is utterly direspectful to our SatGurus.
20	KA redicules the concept of Khanday-Batay-da-Amrit & reviving of the Panj Piaray & the divine powers (Shakti) of Amrit. He also referrs to Amrit-dharees as "Papian di Santaan" (offspring of sinners)
21	KA redicules the concept of Khanday-Batay-da-Amrit & reviving of the Panj Piaray & the divine powers (Shakti) of Amrit. He also referrs to Amrit-dharees as "Papian di Santaan" (offspring of sinners)
22	KA redicules that Sikh tradition of Charan-Amrit that existed until Khanday-Batay-da-Amrit replaced it in 1699. He refers to it as a Brahmanic ritual.
23	Redicules Khanday-Batay-da-Amrit & Amritdhari Singhs
24	He states that Guru Gobind Singh Ji never accepted the Panj as his Guru (Appay Guru Chella)
25	Redicules Panj Piaray & Amritdharis, tells story of a man who was so fed up with Amritdharis that he cut his Kes and never kept them again.
26	Redicules why could not Guru Sahib create a Mai Sewan (who could travel many miles through Divine Kirpa) among the Singhnees in Mir Manu's Prison so they could warn the Khalsa Dal.
27	States that was responsible for making Sikh children cut their Kes, smoke tobacco, and become Patits. States that for Sikhs, becoming a Singh is a "bharm" (superstition) of the mind.
28	States that those who consider Khanday-Batay-da-Amrit as becoming "Guru-waley" (inititation into Sikhism) are mistaken.
29	Redicules the Panth Parvan Anand-Karj Ceremony. Lables the Anand Maryada as based on Brahmanic Rituals.
30	Redicules Bhai Randhir Singh Ji's references to the Court of Dharm-Raaj in his book "Unditthee Duniya", as based on Brahamic granths.
31	States that the idea of punishment from Jums, Chitar-Gupt, Dharm-Raaj's court are all illusion and fiction created by religious leaders.
32	Labels Bhai Randhir Singh as a "Bipree Agent" (an agent of the Brahmans)
33	Redicules Bhai Randhir Singh for describing the "Unditthee Duniya" (Unseen World), and lables it as "koor-kobaarr" (trash) of the Brahmans.
34	Redicules Bhai Randhir Singh, Bhindranwale, and other Mahapurakhs for having belief in Chitar-Gupt, Dharam-Raaj, Jums, Narak/Surag, and the afterworld.
35	States that the water put in a sarovar or bowl (Khanday-Batay) can never be called Amrit. Nor can anyone blow any Mantar (WaheGuru) in water and turn it into anything powerful (Amrit). He credits the Brahmans for creating such a belief. - 1

1 -http://www.khalsaalliance.org/kala.php