Distortion of Sikh History continues in Indian Books - 06

1 - www.panthic.org/news/126/article/2532/2006-06-11.html
"The first step in liquidating a people is to erase its memory. Destroy its books, its culture, its history, Then have somebody write new books, manufacture a new culture, invent a new history. Before long the nation will begin to forget what it is and what it was. The world around it will forget even faster……The struggle of man against power is the struggle of memory against forgetting." -Milan Kundera


Amritsar Sahib, Punjab (KP) - Sikh organizations worldwide stand united and resolute in protest against the blatant and systematic distortion of Sikh history in elementary and high school history textbooks by the RSS and other Hindu extremist groups. Sikhs along with other minority communities including Christians, Muslims and Jains have become victims of a massive government organized campaign to spread false and distorted information about these minority communities in an attempt to homogenize them into the construct of one religion, one language, one land of Hindus: Hindu, Hindi, Hindustan.
Despite the protests and peaceful pleas from the Sikh community and various other minority groups, the government continues to allow and in fact supports the publishing of this false information about these religious groups.
Just recently the National Council for Educational Research and Training (NCERT) published a history on 'Medieval India' to be used in the high school curriculum. In this, Professor Satish Chandra of Jawaharlal Nehru University (JNU), New Delhi wrote that Guru Tegh Bahadar Ji was a 'looter and a rapist' and that Guru Sahib became a martyr not in the name of the freedom to practice religion but because Chandra claims Guru Sahib 'was a criminal.' When the Sikh minority expressed their grievances with this gross historical fallacy, Chandra defended his work by saying that he used a 'credible Persian source' albeit that this source was written over a century after Guru Tegh Bahadur Ji's Shaheedi. When questioned about the erroneous points that he presented in the text he said that he wanted to provide a 'constructive interpretation of tradition.'
Congress Party leader Sonia Gandhi expressed support for Chandra's work despite protests from the Sikh minority. The book is full of numerous other historical fallacies about the Sikh Guru Sahibans with false information saying that Guru Nanak Sahib 'renounced the world', that Guru Gobind Singh Ji was a 'worshipper of Hindu Goddess Chandi' and that Sikhi is 'a part of the Hindu movement.


'Another history textbook titled 'History of Punjab Part II' which is full of historical fallacies and objectionable material about the Sikh Guru Sahibans is now in wide distribution and being implemented in Punjab school curricula. The book makes multiple flagrant distortions of Sikh history calling Baba Budha Ji 'a thief,' and portraying Guru Hargobind Sahib as a person of immoral character. Guru Tegh Bahadur Ji is termed as an 'oppressor' while Guru Gobind Singh Ji is presented as a weak hearted person and a worshipper of the Hindu Goddess Durga. Numerous other perversions of history are presented in this book which is being used in the syllabi throughout Punjab and in several other states.
The Sarbat Khalsa Mission issued a referendum calling for a committee to be established to ensure that such historical distortions are not permitted in the future. They also stated that only accurate and approved books with proper scholastic research should be implented into the curricula. They also called for action against Lahore Book Shop, Lajput Rai Market, Ludhiana, the book publishers and made a call to all Sikhs worldwide to boycott their company and to take strict actions against the owners of the publishing firm.


A glimpse of material contained in the books:

English Translations:
Guru Hargobind Sahib Ji And Bhai Bidhi Chand
A Sikh of the Guru was bringing a Turkish horse to Amritsar as a gift for the guru. The officials of the king in Lahore intercepted the Sikh and took the horse into their possession. The officials then presented the horse to the king. Upon seeing the beauty of the horse, the king ordered that the horse be sent to his stables and a fair price be given to the owner of the horse. When the guru came to hear of this incident, he became extremely angered, as he was not able to do anything else. Due to some unknown circumstances, this horse became crippled. The king then proceeded to gift this horse to the kazi of Lahore. The kazi sought treatment of the horse, after which the horse became well once again. Guru decided that he would attempt to purchase this horse from the kazi for 10 thousand rupees. He took possession of the horse from the kazi in Lahore to Amritsar without paying the price. In the meantime, a Sikh of the guru captured a falcon of the king. Also, a woman by the name of Kaulan who was staying in the haveli of the kazi fled with the same Sikh who had captured the falcon of the King. The woman Kaulan was in love with the guru therefore the Sikh helped her flee from the kazi.

Another Quarrel Between The Guru And The King
While living in the jungles, Guru Hargobind Ji brought many people into the Sikh fold. Of the individuals who had become Sikhs there was one who was a famous thief known as Buddha. This thief later on became known as Baba Buddha. The title of Baba was bestowed upon Buddha by the Sikhs of that time. This person by the name of Buddha stole two of the kings most prized horses from the king's stables and presented them to the guru. This incident led the king to become even more angered as he was already quite angered by the deeds of the guru. The king sent a large force of soldiers from Lahore under the command of Kamar Begh and Lal Begh to Amritsar. The army while advancing rapidly crossed the Satluj River.

The Gurus Return To Punjab
Guru Tegh Bahadur Ji returned to Anandpur from Patna. Upon returning, he purchased some land for 500 rupees from Devi Madho the king of Kehloor. On this land, he founded the city of Makhowal, which even to this day exists near the bank of the river Satluj near Kartarpur. The city of Kartarpur was one resting place of Guru Hargobind Ji, which the Sikhs consider as a holy place. After living as an Udhasi in Bengal and then returning to Punjab, it seems as if the Guru (Guru Tegh Bahadur Ji) began a criminal life of killing and looting. He had once again resumed his criminal activities, which he had suspended whilst living as an Udhasi in Bengal. The land between the Satluj River and Jhansi had been completely plundered by Guru Tegh Bahadur.

The Gurus Rebellious Activities
The guru had also joined with Adam Haffaz and when this Muslim began looting and killing fellow Muslims the Guru also followed his lead and began killing his fellow Hindus. Places of worship had become the prime target of the Guru and Haffaz. From the villages they had recruited many armed followers who were paid handsome salaries for their assistance in the lootings and killings. Those that were rebelling against the Mughal Empire were also inducted into the criminal gang of the guru.

The Order Of The Guru
The Sikhs who Guru Gobind Singh had, given the name Khalsa, were ordered to arm themselves, keep their weapons with them at all times, keep knotted and long hairs*, wear blue clothing, never wear red clothes, and never used tobacco. All the restrictions, which had been placed on eating and drinking, were abolished.
*The guru was the follower of the goddess Durga who was the goddess of power. The devi had permitted the guru to open his hair and unsheathe his sword. The guru had vowed to keep his hair uncut in the remembrance of the goddess Durga, he then also gave this command to his Sikhs.

Teachings For His Son GobindGuru
Tegh Bahadur said to his son Gobind "now I am going to become a martyr, son make sure my body is not left to be eaten by crows and dogs." Afterwards he instructed his son to take revenge for his soon to come death and appointed him as his successor. He picked his son up in his arms, kissed him on the forehead, and proceeded to leave for Delhi. These were times when the King had jailed hundreds of Brahmins and had hoped that if Guru Tegh Bahadur would become Muslim, then the rest of the Hindus in jails and otherwise would follow his lead.

The King Asks For A Miracle To Be Performed
The king had a religious debate with Guru Tegh Bahadur numerous times and said that if you are the real Guru then show some miracle otherwise adopt the Islamic faith. When the Guru said no to both options given by the king he was sent to prison. The guru has asked numerous times to become a Muslim but he declined their request every time. For this disobedience, they began to torture the guru. Not being able to take this torture any longer, the Guru declared that he will show a miracle and will provide proof that his path is true.

A Unique Scheme
He was presented before the King, on this occasion all the Kings employees were present to witness the miracle. Addressing the gathering the Guru Ji said that a man's religion is to remember God but since the King has ordered him to show some miracle he shall obey these orders. Then Guru Ji proceeded to write some words on a piece of paper thaveeth which he then tied around his neck. He then exclaimed that no sword could cut his neck due to what he had written on that paper. Now the executioner was called so that this miracle may be tested. When the executioner swung his sword and hit the Gurus neck, the guru's head separated from his body and landed on the ground. Seeing this onlookers were surprised. Then the papers was taken from the guru neck and read, the paper had the following written on it, "ਸਿਰ ਦੀਆ ਸਰ ਨ ਦੀਆ" ** meaning that he had given his head but not revealed his secret. The guru did not longer physically exist but his holy deed stayed forever. All were surprised to see this incident take place; the king himself became saddened and in anger ordered all to leave. Even though, this is the tale that the lovers of miracles have narrated; it is most likely that the guru was declared a rebel and executed.
(** Eds. Note: The above is a serious distortion of Gurbani, the actual verse is : ਸੀਸ ਦੀਆ ਪਰ ਸਿਰਰੁ ਨ ਦੀਆ ॥) - [1]

1 - panthic.org/news/126/article/2532/2006-06-11.html

Life of Banda Singh Bahadur

Based on
Contemporary and Original records
by
Ganda Singh

At very young age Baba Banda Singh who previously was Lachman Dev had a life altering experience. This occurred after he killed the female deer that he was hunting. On closer inspection of his kill, Lachman Dev noticed that this deer was pregnant. He became very saddened and realized the great sins that he has been committing. Consequently Lachman Das left his house and joined a group of Hindu saints. One of the Hindu saints changed Lachman Das’s name to Madho Das. He spent many years in meditation with these Hindu saints. Later he met Guru Gobind Singh Ji, after this encounter he gave up his Hindu way of life and adopted the Sikh faith. He was given Amrit by Guru Gobind Singh Ji and his name was changed to Banda Singh. Guru Ji gave his weapons to Banda Singh and ordered him to go to Punjab and establish Khalsa Raj while obtaining justice for all regardless of their faith.

Baba Banda Singh upon reaching Punjab punished Suba Sarhind Wazir Khan, who ordered the brutal heartless execution of Guru Sahib’s youngest sons. Baba Ji went on to conquer Sarhind with his mighty Khalsa Army. He was not only the first Sikh but the first human being ever to take over Sarhind. Ahmad Shah Abdali invaded India nine times but not once did he ever dare to attack Sarhind. The Fort of Sarhind was considered “invincible” due to having “unbreakable” walls. Baba Banda Singh was the first Sikh to established Khalsa Raj (Sikh rule) in Punjab. He minted currency in the name of Guru Nanak Dev Ji and Guru Gobind Singh Ji. Even the Pathans started requesting him that they be enlisted in the Sikh army. People of other areas would write to Banda Singh pleading with him to invade and take over their areas, as they had heard that all person regardless their caste, creed or color felt the glow of freedom under Khalsa Raj (Sikh Rule). Khalsa Raj was welcomed by all.

After eight years of rule and seven months of war Baba Banda Singh was captured alive along with 200 Sikhs. After seven months of battle only 200 Sikhs were captured. The Mughal army considered this a big embarrassment as a small force had not only gained victory over one of their strongest holdouts but fought and held back the complete might of the imperial army for 7 months. Consequently the order was given that all Sikhs be hunted down and killed. Mughal forces began a campaign of arresting and killing every Sikh that they could find. About 35,000 Sikhs were killed during this period and their heads were loaded on the carts headed to Delhi. Two thousand heads of Sikh men, young and old were hung on spears and 700 Sikhs were kept alive. This march of death went to its final destination of Delhi. Leaders of the Mughal Empire ordered that 100 Sikhs should be beheaded daily. Baba Banda Singh’s son’s heart was taken out, which the cruel butchers tried to force into the mouth of Baba Bandha Singh. Not being able to accomplish this horrendous act of savagery they threw his son’s guts all over him, in a futile attempt to break his Sikhi Spirit at last, his turn came and he was martyred in a very cruel manner. For his unparalleled feats of bravery people gave him the title of “Bahadur” or brave. Today Sikhs proudly and respectfully refer to their hero as Baba Bandha Singh Ji “Bahadur”. [1]

1 - ww.sikhiwiki.org/index.php?title=Sikhi_%26_RSS

A few images of the beautiful Harmandir Sahib (Golden Temple)















An elegant picture of the Golden temple, the holiest Sikh shrine
Courtesy of www.sikhnet.com














An old painting of Darbar sahib















Entrance to Darbar sahib











An image during the recent Kar-seva at Harmandir Sahib

The Theory of Everything

One of the Great Human on the face of this planet, Sir Albert Einstein, believed that one single theory can be populated to explain everything around us. Sadly, he died before he could put together this theory of everything and since then physicists around the world are constantly searching for this combined theory of all. For nearly 18 years now, most advanced mathematical work in theoretical particle physics has centered on something known as string theory.

This theory is built on the idea that elementary particles are not point-like objects but are the vibration modes of one-dimensional "string-like" entities. This formulation hopes to do away with certain lingering problems in fundamental particle physics and to offer the possibility of soon explaining all physical phenomena everything from neutrinos to black holes with a single theory.

First, string theory predicts that the world has 10 space-time dimensions, in serious disagreement with all the evidence of one's senses.The second concern is that even the part of string theory that is understood is internally inconsistent. This aspect of the theory relies on a series expansion, an infinite number of terms that one is supposed to sum together to get a result. Whereas each of the terms in the series is probably finite, their sum is almost certainly infinite.

The "M" Word

The latest version of the theory to explain the inconsistencies goes under the name of "M-theory," where the "M" is said variously to stand for "Membrane," "Matrix," "Mother," "Meta," "Magic" or "Mystery" although "Mythical" may be more appropriate, given that nearly eight years of work on this idea have yet to lead to even a good conjecture about what M-theory might be.

There is still a third possibility for the M in M-theory. One of the islands that was found on the M-theory planet corresponds to a theory that lives not in 10 but in 11 dimensions. This seems to be telling us that M-theory should be viewed as an 11 dimensional theory that looks 10 dimensional at some points in its space of parameters. Such a theory could have as a fundamental object a Membrane, as opposed to a string. [1]

1- http://th1.ihep.su/soloviev/perevod/woit.htm

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