Sunday, 11 November 2012

Misguided Parchar of Sarbit Singh Dhunda and his missionary fellows

Misguided Parchar of Sarbit Singh Dhunda and his missionary fellows
Bhai Sarbjit Singh Dhunda has recently been found questioning the validity of Guru Gobind Singh Jee’s  place of meditation at Sri Hemkunt Sahib. Despite it being referenced in Guru Gobind Singh Ji’s own writings, Sri Bachitter Natak in Sri Dasam Granth.
Sri Dasam Granth is important to the Sikh faith because:
  • On taking Amrit, Dasam Bani is read alongside Bania(n) from Guru Granth Sahib Ji.
  • Our Nitnem (prayers), contain Bania(n) from Sri Guru Granth Sahib Ji and Sri Dasam Granth Sahib - Historical references from Bhai Jeevan Singh (Bhai Jetha Ji) confirm this.
  • Shaheed Bhai Mani Singh helped compile Sri Dasam Granth Sahib Ji and both Baba Deep Singh Ji and Bhai Mani Singh Ji made copies of this Granth; Mata Sahib Kaur Ji played big role in helping to collect these writings.
  • Our Ardaas starts with an opening invocation taken from Chandi Di Vaar Bani (Dasam Bani).
  • Many great Sikh personalities and leaders of the Panth have read, spoken about and included Dasam Bani in their personal daily Nitnem, namely; Sant Jarnail Singh Ji Bhindrawale, Bhai Sahib Randheer Singh Ji, Baba Isher Singh ji Rara Sahib, and all Nihang Singh Jathebandia.
  • Two of our Takhts, namely Sri Hazoor Sahib and Sri Harmandir Ji Patna Sahib, accord full respect to the teachings of Guru Granth Sahib ji and Sri Dasam Granth Sahib Ji.
In the Sangats’ mind there are no doubts that the writings contained in Sri Dasam Granth are the words of Sri Guru Gobind Singh Ji Maharaj’s. Sri Dasam Granth Sahib is a key religious and historical Granth of the Khalsa Panth. Key aspects of our daily routine are from Sri Dasam Granth Sahib.
After receiving the above replies to the authenticity of Sri Dasam Granth Sahib Ji, our misguided brothers from Sikh Missionary college, namely; Sarbjit Singh Dhunda, Harjinder Singh Sabhra and Co. now say Sri Hemkunt Sahib is not a place for Sikhs to visit, because they question the validity of Bachitter Natak in Sri Dasam Granth Sahib Ji.
Sri Hemkunt Sahib
A few Gurmukhs and scholars that mention Sri Hemkunt Sahib in their research: 
  • Bhai Santokh Singh – in Gur Pratap Suraj Prakash Granth - mentions Guru Gobind Singh jees writings + Hemkunt Sahib.
  • Sant Tara Singh Narotam in Gur Teerath Sangreh mentions the Hemkunt site.
  • Sant Sohan Singh- Who was retired Granthi from the Army, who visited the place many times.
  • Bhai Vir Singh – a great Sikh Scholar and Saint, who provided elaborate evidence about the site in Sri Kalgidhar Chamatkar ; with scientific evidence of flora and fauna of the place. With the help of Havaldar Modan Singh, they constructed the Gurdwara.
A Hemkunt Management Trust was set up; since then many thousands of Sangata(n) have gone to Sri Hemkunt Sahib to pay their respects and become closer to the Guru.
Some questions for Sarbjit Singh Dhunda:
Does Sarbjit Singh Dhunda want to shoulder the blame for stopping all this praise of Vaheguru? If so, isn’t that the opposite to what a true preacher of Sikhi Should do?
Does Sarbjit Singh consider himself higher than Gursikhs who have sacrificed their material lives for the sake of establishing Gurdwaras? Does he feel happy in himself, to go against the mountain of spirituality and celestial experiences that Sangat, Sikh Saints and historians have felt?
One question Sarbjit Singh raises is that we should not believe in our Guru before they obtained Guruship. So that they may argue that therefore we should not visit Guru Gobind Singh Ji’s previous penance place.
Their comments have no Gurmat base by saying we shouldn’t worship Guru Gobind Singh Ji before becoming Guru. If this were so, it would that mean ought not believe in a lot of Guru Nanak Dev Ji’s writings or stories, however, Guru Nanak Dev Ji was Vaheguru in physical form from their illumination or ‘prakash’ in this world.
Thus Bhai Sahib would probably not believe in all the Gurdwara Sahibs in Pakistan, which belong to Guru Nanak Dev Ji Maharaj and are where Satguru Ji spent their whole childhood of blessings.
Shabads in Sri Raag and Tilang Raag are references to times when Guru Ji offered guidance to his teachers, do we not bow to these in Guru Granth Sahib Ji?
Sri Raag mhulla 1
jaal moh ghas mas kar mat kaagad kar saar
Burn emotional attachment, and grind it into ink
Yak arj guftam pesh to dar gosh Kun Kartaar l Hakka Kabir kareem tu beaeb Parvardagaar ll
Oh Creator, the Master, kind “Sat Kabir” (Eternal Kabir), You are flawless God.
Are these not Shabads recited to tutors of Guru Nanak Dev Ji Gopal Datt and Qazi Nur Din and does Sarbjit Singh Dhunda not believe in these Shabads? Does Sarbjit Singh therefore question that these Shabads do not belong to Guru Nanak Dev Ji as they were not our Satguru before receiving Mool Mantar from Vaheguru after disappearing into River Bein much later in their life?
Furthermore, he fails to understand that our beloved Guru, Dhan Sri Guru Granth Sahib Ji, whom he bows down to, contains the praise of our Gurus before they were blessed with Gurgaddi.
Guru Granth Sahib Jee in relation to Guru Arjan Dev Ji states quite clearly :
thai janamath guramath breham pashhaaniou || From birth, He realized God through the Guru's Teachings. kaly jorr kar sujas vakhaaniou || With palms pressed together, KALL the poet speaks His praises.
So should we now not consider Guru Arjan Dev Ji as worthy of worship because he was a child and not given Guruship? Here, Kall the bhatt is clearly praising Guru Arjan Dev Ji and acknowledging that from birth Guru Arjan Dev Ji is worthy of praise.  Furthermore, Dhunda has failed to understand the overriding concept of the Jyot (light/essense) of Vaheguru and how this can transmigrate over lifetimes. He fails to understand the concept, that our History is littered with incidents from Gursikh lives where their souls have transmigrated from Guru Nanak Dev Ji’s time to Guru Gobind Singh Ji’s times (Bhai Maula/Moola – there is even a Gurdwara built in Hazoor Sahib to remind us of this fact). Also from Gurbani, GurSikhs recite the following lines;
Jithai Jae behe mera satguru, so thaan suhava ram rajae
Wherever my Satguru decided to go and sit, that place is considered beauteous oh Vaheguru who is omnipresent and illuminating...
A message for Sikh Sangata(n) Brothers and Sisters
Satguru Nanak Dev Ji Maharaj when doing their kirt kamai (honest earning) at Sultanpur Lodhi, had been questioned about their dealings in the Modi Khana (food supplies store), not once, but three times. Despite Guru Ji distributing food free of charge to everyone (whilst uttering; Tera, Tera; everything is yours Vaheguru, everything is yours Vaherguru), whenever Guru Sahib was asked to be accountable for their budget, each and every time Guru Sahibs account showed more than what people where being jealous and zealous about when they complained about Guru Sahib. People Slandered Guru Sahib then too.
Bhai Bala Ji narrated this to Satguru Guru Angad Sahib Ji and Sangat, as he discussed Katha of Guru Nanak Dev Jee’s life. At the time of these discourses, the Sangat posed a question to Guru Angad Dev Ji; ‘Maharaj Ji, why, if Guru Ji did so much Parupkar (helping someone closely) for people at the time, why do people still resort to slander of their Guru?’
Satguru Guru Angad Sahib Ji replied with an example of, just like a tree gives shade to tired and hungry travellers, some people rest and let the fruit fall and replenish their energies in that way. Other travellers use sticks and stones to obtain the fruit from the tree. Yet the tree never in anger refuses fruit or strikes back.
Guru Ji is like that tree. Bhai Sahib Ji please recognise what type of traveller you want to be. Sangat Ji realise that we need to be the traveller who is happy in the Hukam (will) of Vaheguru and Guru Sahibs rewards to us, but we have every right to explain to fellow travellers that they should not use sticks and stones to obtain fruit.
A message for Bhai Sahib.
It is a deed to pull someone onto the path of Gursikhi but a massive paap (sin) to break someone from the path and yet it seems this is exactly what Sikh missionary ‘parcharaks’ are attempting by doubting everything.
We exhort Bhai Sarbjit Singh to consider his false statements in front of Sangat and to Gursikhs behind doors, because at the end of the day Gurbani’s judgement is;
Jin man hor, Mukh hor se kaande kachea
Those who have something else on their minds, and speak something else, they will be found to be wanting, lacking and weak.

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