Tag Archives: Anti-Gurmat Propaganda

1984: The Anti-Sikh Propoganda Tapes

 

Within days after the attack on and massacre at the Durbar Sahib, Amritsar and more than 40 major Sikh worship and historical centres across India in June 1984 by its troops, Mrs Indira Gandhi’s government mailed, unsolicited, a series of propaganda tapes – VHS and Beta video – to individuals and institutions around the world.

Excerpts from these tapes speak for themselves, when simply juxtaposed today against the truth that began to emerge, slowly but surely, after these tapes had unfortunately achieved their original goal: misinformation and a feeble attempt to justify a crime of historical proportions and far-reaching poltical and social implications. The tapes were produced and distributed in 1984 through a multi-million dollar budget assigned to an international PR agency by the then Indian Government.

The poison implanted by the lies and the propaganda became entrenched in the public mind soon after its dissemination, and continues to polarize the Indian scene and the Indian Diaspora.

1984: The Anti-Sikh Propoganda Tapes – YouTube.

Produced by: The 1984 Memorial Project, New Delhi

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Expose of RSS Attempts to Malign Sikh Preachers

Not too long ago, Baba Hari Singh Randhawa wale’s character was attacked in a video that was clearly a splice job of different videos cut together to make it seem as he was colluding with RSS hatemongers. The video was posted on panthic.org, without any analysis of the integrity of the video whatsoever, despite the video’s suspicious nature In fact, the video never showed Baba Hari Singh and the hatemonger pracharik in the same scene even once.

Once he learned about the video, Baba Hari Singh replied to the propaganda video and exposed the methods that are used by the anti-Sikh RSS to smear the good name of Sikh prachariks who are effective at propagating Gurmat.

edit: Video link corrected.

Mass Grave of 1984 Sikh Genocide Victims Uncovered!!

*ACTION ALERT* Alleged Discovery of Mass Grave found from 1984 Sikh Genocide

In a Press Release issued by Sikhs For Justice today, it is believed that activists in India have stumbled upon a mass grave from the 1984 Sikh Genocide.  However, out of fear that evidence including bones and destroyed property preserved at the site may be destroyed by Government forces, activists in Punjab and the Diaspora are asking that human rights activists and those concerned with social justice bring awareness to the issue.

In an effort to bring such awareness, avoid such action by government forces, and bring accountability to the perpetrators of the crime, it is believed that through awareness and popular demand of the people that the discovery of the site will be hard to ignore.  Further, through the power of social media, International Media Outlets and Human Rights Agencies  the  will of the people will effectively prevent the destruction of evidence and lobby for the proper investigation of the site, by shining a spotlight on the alleged discovery of the mass grave.

Thus, as more details become available and are continuously updated here, we ask that everyone play their part and circulate the following Press Release and images with urgency and great vigor.

MASS GRAVE OF “SIKHS” KILLED IN NOVEMBER 1984 DISCOVERED IN HARYANA AFTER 26 YEARS

A mass Grave of Sikhs killed in November 1984 has been discovered after 26 years in village Hondh-Chillar, District Rewari, Haryana. The village was inhabited by several Sikh families and on November 02, 1984 in an organized and well planned attack, the entire village was burnt along with its Sikh population and Gurudwara. The village consisting of torched houses, a burnt Gurudwara and scattered human bones has now been discovered

As per attorney Gurpatwant Singh Pannun Legal Advisor to Sikhs For Justice, the forlorn debris and human remains at village Hondh-Chillar discovered after 26 years are the most specific and convincing evidence of Sikhs localities being attacked and wiped out throughout India in a identical pattern. The evidence discovered on site indicates systematic pattern in which armed groups lead by Congress Leaders would cordon Sikh neighborhoods, rape the women and burn the men and children alive. “The discovery of Mass Grave of Sikhs in Haryana proves that Nanavati Commission’s scope of inquiry into the killing of Sikhs was gravely insufficient and eyewash because the commission did not look into killings of Sikhs that took place outside Delhi”, added attorney Pannun.

According to Karnail Singh Peermohammad scores of Sikhs living in the village were burnt to death on November 02, 1984 and the Police neither identified the dead nor investigated the killing of Sikhs. According to the FIR filed by Ghanpat Singh Sarpanch and other eyewitnesses, the Sikh population of the village was attacked on November 02, 1984 by a group of about 500 people who came in Trucks and were armed. The group was shouting “Ye Sardar Ghaddar hain, Inn ko khatam karain ge” (These Sardars are traitors and we will wipe them out).

Echoing a shock felt by numerous international human rights organizations and activists, Jatinder Singh of Sikhs For Justice added “It is unthinkable the way in which these Sikhs must have been systematically targeted and subjected to the most gruesome methods of mass killing known to humankind. It is horrifying to think that these murders took place with state complicity through carefully orchestrated genocidal acts by armed groups of Indian men, transported from village to village by the state.” Adding to this shock, Jatinder Singh also cited that, “An entire village ethnically cleansed of a religious minority is the gravest violation of human rights and the most clearest proof of the Sikh Genocide. The innocent families of Hondh-Chillar village, mothers, fathers, brothers and sisters were all exterminated simply because of their religious beliefs differed from the majority of India.”.

In addition to the statements made by AISSF and SFJ, researchers have brought forth information that on November 02, 1984 attackers surrounded Sikh houses and attacked by throwing petrol bombs into Sikh homes. Men and children were beaten and thrown into the burning houses and women were first raped and then thrown into the fire. The Sri Guru Granth Sahib was also desecrated and Gurudwara was put on fire as indication of the murderous rage of the mob, looking to destroy any and all traces of Sikh identity.

In light of the recent discovery, AISSF and Sikhs for Justice (SFJ) will approach United Nations, Amnesty International, Human Rights Watch and South Asian Human Rights Commission to visit the site of Sikh Mass Graves in village Hondh-Chillar and investigate the attack on Sikhs that took place throughout India in November 1984.

The genocidal site of village Hondh-Chillar is discovered by the sustained and unceasing efforts of Engineer Manvinder Singh Giaspur.

 

-Sikh Activist

The Lie of the Truth Commissions: Coverup and Collusion of the 1984 Massacre of Sikhs

It still shocks me how little Sikhs know about the 1984 state promoted massacre against Sikhs. So I’m reposting this.

After the assassination of  prime minister of India, Indira Gandhi, the ruling Congress party, along with their supporters, engaged in a mass killing of over 10,000 Sikhs in about 3 days. To this day the main guilty have not been imprisoned. The slaughter took place in all areas of India that were ruled by the Congress party, not just the capital city.

Various “truth commissions” were created to uncover the facts behind the 1984 Delhi Riots where thousands of innocent Sikhs were attacked, tortured, and killed by mobs. The apparently spontaneous mob backlash after the assassination of Prime Minister Indira Gandhi was actually a conspiracy devised by top-level politicians. During these pogroms mobs rampaged for three days in many large Indian cities without any police or military check to prevent the massacres. For these events to be considered riots is laughable as the Sikh community alone sustained numerous deaths, rapes, acts of torture, and attacks against their homes, businesses, and holy places. They were pogroms, an organised, one-sided,  massacre with the intent to teach the Sikh community to remain in its place… subservient.

Ten judicial commissions in twenty years have resulted in zero convictions of any high level officer or official. There is a need for an independent  truth commission lead by persons of integrity vested with all necessary powers to inquire into the pogroms and deliver justice so  both the victims and India itself may begin healing from the worst episode of partisan violence in modern India’s history since its founding.

The paper examines the search for justice through various ”truth commissions” that the government or others set up. It shows how roadblock after roadblock was created to protect the guilty. It also details the selfless determination of Sikh lawyer, HS Phoolka, who persevered and to this day still fights for the innocent. The full paper is below. Please spread this information to all so that our community, and others, may be educated about these atrocities and  our long wait for justice.

——-

The Lie of the Truth Commissions

Sundeep Singh

2006

Various “truth commissions” have been created in India to uncover the facts behind the 1984 Delhi Riots in which thousands of innocent Sikhs were attacked, tortured, and killed by mobs.  The apparently spontaneous mob backlash after the assassination of Prime Minister Indira Gandhi was actually a conspiracy devised by top-level politicians.  During these pogroms mobs rampaged for three days in many large Indian cities without any police or military check to prevent the massacres.  Ten judicial commissions in twenty years have lead to zero convictions.  There is a need for an independent truth commission lead by persons of integrity to inquire into the pogroms and deliver justice so that that both the victims and India itself may begin healing from the worst episode of partisan violence in modern India’s history.

The eighties was a turbulent time in India.  The Sikh minority had been successfully conducting non-violent agitations for increased rights that a large segment of their population supported.  Fearful of losing voter confidence due to an imminent protest in which Sikh groups planned on stopping grain, water, and electricity exports from Punjab province, Prime Minister Indira Gandhi commenced the final step of a calculated plan of action known as Operation Bluestar[1].  On the pretense that the army was ousting militants from the Golden Temple, the most important shrine of the Sikhs, the Indian army attacked it on June 3, 1984.  That very morning the government had lifted a curfew placed upon the city, and pilgrims had poured in to celebrate a holy day.  The attack on the Golden Temple left 8-10,000 people dead, 500 buildings destroyed, and 30,000 people homeless[2]. The Indian government simultaneously attacked forty-one other Sikh shrines in an effort to crush the spirit of the Sikh community[3].

Six months later, on October 31, 1984, two of her Sikh bodyguards assassinated Prime Minister Indira Gandhi[4].  Some sporadic, isolated incidents of violence occurred afterward.  About one day later, the machinery of the ruling Congress party initiated an organised massacre that claimed close to 10,000 lives across India, and over 4,000 in the capital city of Delhi[5].  The property damage inflicted went into the billions of rupees and 72 Sikh shrines were burnt down.  Police forces watched and often participated in the violence[6].  An Indian army unit capable of intervening to save lives was ordered confined to barracks when it was discovered that its membership consisted of Sikhs[7].  No curfew was enforced, and for four days, the mobs controlled Delhi.

 

The Delhi riots are unique compared to previous episodes of communal violence in modern Indian history[8].  First, the violence was completely one-sided, showing that it was not a true communal riot.  Second, armed mobs held complete control of the capital city of a powerful democracy for four days and were able to act with impunity.  It affected not just ordinary Sikhs, but also top bureaucrats and businesspersons[9].  Third, there was a high degree of organization.  Police systematically assisted the mobs.  Rioters were provided voters’ lists, uniform-size rods, abundant supplies of fuel and inflammable powder, and government-run buses.  Fourth, the uniformity in the sequence of events in Congress-ruled areas across India proves that the congress party masterminded them[10]No deaths occurred on October 31, the day of Prime Minister Indira Gandhi’s assassination.  The killings began one day later[11].  Fifth, Hindu neighbors often sheltered Sikhs and in some cases helped organize a collective defence[12].  These facts prove that the riots were not a spontaneous reaction to the prime minister’s death.  Sixth, after the riots, due to considerable anti-Sikh propaganda, voters overwhelmingly voted in favour of the Congress party despite allegations of its involvement.  Seventh, the death toll was higher than in any communal riot in free India’s history[13].

In his first public speech after the massacre, Prime Minister Rajiv Gandhi, Indira Gandhi’s son, dismissed calls for an inquiry to explain the deaths by saying “[w]hen a big tree falls, the earth beneath it is bound to shake”[14].  Citizens’ organizations, lead by Dr. Rajni Kothari and retired Justice V.M. Tarkunde issued a report entitled Who are the Guilty?[15]. This report named prominent Congress party M.P.s as leaders of the mobs.  A non-official commission was created under a retired chief justice of the Supreme Court named S.M. Sikri[16].  This commission also consisted of retired ambassadors, governors, and senior civil servants.  It severely criticised the government for its role in the massacre.

Circumstances forced the prime minister to order an inquiry, despite his attempts to avoid it[17].  Rajiv Gandhi had made an election promise to settle the uprising in Punjab.  To achieve this goal he required participation of the Akali political party that represented most Sikhs.  However, the Akalis threatened to commence a non-violent agitation and boycott dialogue until a new inquiry was ordered.  Two days before the proposed agitation the Prime Minister agreed to this demand.

There have been 10 official inquiries, with most focusing on the shortcomings of the police[18].  The first, called the Marwah Commission, was appointed in November of 1984[19].  Justice Marwah was unable to complete his task of inquiring into the role of the police during the riots on the pretext that the second commission had begun.  The records of the Marwah Commission, minus Justice Marwah’s important handwritten notes, were transferred to the second commission.

The Mishra Commission (1985) was charged with discovering if the riots were organised[20].  However, it only diverted blame from those in power to the lower levels of the police.  This commission involved no cross-examinations of leaders.  Additionally, false affidavits had been filed claiming Congress party members had aided Sikhs.  These outnumbered the victims’ affidavits by nearly four times.  All of these affidavits followed similar patterns and were bereft of detail or corroboration.  After one witness, who was called to corroborate an affidavit purported to be his, stated that that it was a forgery Justice Mishra banned press reports[21].  The Citizens Justice Committee (CJC), created by an advocate named H.S. Phoolka to represent the victims, withdrew from the proceedings in protest when the Mishra Commission excluded the CJC from cross-examining important public officials[22].  This committee, composed of judges and notable lawyers and headed by a former chief justice of India, accused Supreme Court Justice Mishra of “shielding the culprits and suppressing the truth[23].”

Justice Mishra earned substantial rewards for shielding the perpetrators.  Mishra had absolved P.V. Narasimha Rao of any wrongdoing for three days of an administrative vacuum[24].  Rao, as home minister, was responsible for administration of Delhi.  After Rao became prime minister, Rao awarded Mishra with leadership of the National Human Rights Commission.  Currently, Mishra is a Congress party M.P.

The Kapur Mittal Committee (1987) identified 72 police officers it considered guilty of connivance or gross negligence and recommended dismissal of 30[25].  Since, each officer has received two or three promotions each.  One is now the Special Commissioner of Police in Delhi and another is Joint Commissioner of Police.  Eventually, some officers were punished, but these punishments were light compared to the gravity of their crimes.  The Ahuja Committee  (1987) was to determine the number of fatalities[26].  It conservatively estimated the number in Delhi to be 2733, despite the submission of a head count of 3,870[27].

The Jain Banerjee Committee (1987) was charged with recommending registration of cases[28].  However, the government registered none and those under investigation blocked the committee using a court order.  The Potti Rosha Committee (1990), successor to the Jain Banerjee Committee, recommended the registration of cases against prominent Congress party members as well.  The judges disbanded it after intimidation from Congress party thugs[29].  Similar recommendations from the Jain Aggarwal Committee (1990) were also disregarded[30].  The Dhillon Committee (1985) was appointed to recommend measures for rehabilitation of the victims[31].  It recommended awarding victims with compensation from insurance companies.  The government rejected this measure.  Consequently, insurance companies throughout India rejected claims, leaving victims uncompensated.  The Narula Committee (1993) was also ignored when it recommended the registration of cases[32].

The tenth and final inquiry, the Nanavati Commission, began with an exhaustive mandate to inquire into the causes and course of violence against the Sikh community, the sequence of events leading up to the rioting as well as all the facts surrounding it, and whether the riots could have been prevented[33].  Was the cause a mere dereliction of duty, or was it something more sinister?  The Commission was also to recommend measures to meet the ends of justice.  Its first sitting was on October 3, 2000.  Repeated extensions led to a closure date of January 31, 2005, although its mandate was to have expired on April 2, 2001.

The Commission received 2, 557 affidavits naming Congress leaders for inciting and leading mobs in Delhi during the riots[34].  It recorded interviews with 89 persons, including journalists, army officers, police officers, and eminent persons who had witnessed either the violence or the government’s inaction.  Hundreds cooperated with the Commission hoping for justice[35].  Fresh evidence was heard against senior members of the Congress party.  It became clear that senior officers had ordered police to not interfere with the mobs and to disarm and arrest Sikhs for defending themselves.

The Nanavati Commission also contradicted some findings from previous Commissions.  For example, the Mishra Commission’s finding that violence had escalated due to police failure to inform senior officers about the situation’s gravity was proven false.  Justice Nanavati felt that the violence was organised and involved the backing and help of influential and resourceful persons[36].

Justice Nanavati named Jagdish Tytler, Sajjan Kumar, Dharam Das Shastri, and H.K.L. Bhagat as the M.P.s who “very probably” led the murderous mobs[37].  All were close to the Prime Minister.  He found credible evidence that Dharam Das Shastri had led a mob of 3,000 to secure the release of imprisoned looters from a police station[38].  A senior police officer confirmed eyewitness reports claiming Shastri threatened officers with dire consequences if they interfered with looters.  Numerous eyewitnesses saw Jagdish Tytler urge a mob to burn down a Sikh temple and kill Sikhs[39].  Another witness heard Tytler rebuke a group of people by saying that it would be difficult for him to stake a claim in the future as only nominal killings had been carried out contrary to his promise of a large-scale massacre.  The evidence against Sajjan Kumar and H.K.L. Bhagat is also strong.  Both had incited mobs to burn Sikhs.  Many witnesses recorded how Bhagat pressured them to not name him.  Furthermore, numerous witnesses issued complaints to the police about Bhagat, but the officers did not record his name.  It is strange that despite the overwhelming evidence against these four, the judge was not clear in his statement regarding the extent of their involvement.

Ultimately, Justice Nanavati created excuses to allow prominent politicians to escape justice.  He declared that Bhagat ought not to face action due to poor health[40].  He also decided against investigating Shastri, claiming there had been a previous investigation into incidents involving Shastri[41].  Actually, Shastri had never been charged or investigated for instigating attacks.  On whether Tytler should be prosecuted, Nanavati claimed that a person could not be prosecuted based on probability in criminal cases.  Actually, criminal cases can be prosecuted on the basis of probability, and the vast majority in India are, it is conviction that requires evidence beyond a reasonable doubt.  Justice Nanavati contradicted himself by stating that violence was not systematically organised by the Congress party, and that the Congress party members were only involved for personal reasons[42].  Once again, blame shifted to the police and administration.

Justice Nanavati found that officers posted in numerous districts either watched the massacre, or actively incited mobs[43].  There was a systematic pattern of officers disarming Sikhs while allowing rioters to roam free with weapons[44].  In an interview, Nanavati maintained that this practice was an acceptable pre-emptive measure.  The CJC contended that disarming victims would have been acceptable only if rioters had been disarmed as well.  Nanavati, ignoring the facts, challenged the CJC to provide evidence that the rioters were armed.

Nanavati decided against taking action to investigate most officers either because police department inquiries had exonerated them in the past, or because officers had improperly filed reports making investigation too difficult[45].  His final reason for inaction was that many officers were retired, and so no action could be initiated against them[46].  Interestingly, an officer in charge of one of the worst affected areas now occupies the second most important position in the Delhi police while his counterpart from another area was charged.  The former was not charged because a departmental inquiry had exonerated him, but his counterpart, who had also been exonerated by a departmental inquiry, was charged because Justice Nanavati clamed his commission had a much wider scope for inquiry than a departmental inquiry[47]. The Lieutenant Governor and former Police Commissioner were found guilty for dereliction of duty, but they could have acted in this way only with the connivance of superiors[48].  It appears that charges were laid only against low ranking officers or those who had fallen out of favour.

Ultimately, there are three key facts to be learned from the Nanavati Commission[49].  First, that dozens of Congress leaders and followers had instigated and participated in the riots.  Second, there was a race among the Congress M.P.s to show how many Sikhs they could kill.  Third, after the massacre, there was a collaborative effort by the party machinery and police to weaken cases, delete names of accused persons, and to collect affidavits under pressure.  Unfortunately, Justice Nanavati did not suggest the need for any further investigation to determine whether the massacre was a collaborative effort or to determine how far the conspiracy extended.

After numerous commissions and prosecutions, the upper echelons of the ranks of the guilty remain free. Although public outcry has forced Kumar and Tytler to resign their posts under pressure, it is far from true justice[50].  Dozens of prosecutions launched ended inconclusively.  Several Commissions resulted in whitewashes.  Participating eyewitnesses often recanted under pressure, or withdrew when they realised they were participating in a farce.  There is a need for a final commission to end the matter.

Justice Nanavati has asked many witnesses about the viability of a commission similar to the Truth and Reconciliation Commission created by South Africa[51].  South Africa’s commission allowed people to confess their crimes in return for immunity from prosecution.  The aim was to heal a scarred society and to move forward.  While a lofty idea, Sikhs are not willing to accept this[52].  The main body representing Sikhs is keen on punishing the culprits, as are the majority of Sikhs.  If Sikhs were willing to accept a similar commission, it is likely the main culprits would continue concealing their crimes as they have little to gain through honesty.

Any future commission must overcome numerous challenges to be successful.  These issues include corruption, credibility, transparency, dulled memories, deaths of witnesses and suspects, and the destruction of documents.  Moreover, a workable commission needs the capability to create change.

A viable commission requires a government that is willing to appoint it.  The Congress government will never do so.  Appropriate pressure can compel a different government to create an effective commission.  Unfortunately, appointing commissions is a political game.  The BJP, who appointed the Nanavati Commission, are accused of masterminding the massacre of Muslims in Gujarat[53].  Past Commissions often have not been properly tended to.  When nearing conclusion a less favorably disposed party may refuse requests for increased funding or time.  Granting adequate time and a package of funding under the inquiry’s control can prevent this potential problem.  The above suggestions, combined with a broad, independent mandate, will protect the commission’s integrity if those on the commission were honest.

Appointing eminent persons such as former Supreme Court Chief Justice S.M. Sikri and other eminent judges and lawyers helps to address the need for credibility.  It would enhance the commission’s credibility to be lead by highly ranked judges experienced with the 1984 issue.  A panel of judges grants greater credibility and further decreases chances of corruption more than a lone judge can.  The chance of corruption derailing the process is minimised by including only those with proven good character.  To ensure that appropriate persons are appointed, all political parties should have votes regarding which judge is appointed.  Additionally, the main organisation representing the affected community should have a veto in case a corrupt or undesirable individual is appointed.  Strict time limits to vote for the appointments would prevent stalling by politicians.

Transparency ensures authenticity.  Representatives from the Sikh community and the legal community should be appointed in an oversight committee to monitor the Commission’s activities.  This helps prevent the community’s interest in the commission’s findings from being derailed by politics.  Such Sikhs should be persons deemed by the ordinary Sikh community to be of good character, and may be appointed by various organisations representing the Sikh community.  All members of the legal community must also be in good standing, with no serious allegations against their character.

The oversight committee’s powers will be limited to observing all aspects of the investigation and reporting them to the public.  It will not be able to order most types of inquiries or control the direction of ongoing inquiries.  This will dampen potential allegations that members of the Sikh community are influencing the commission to gain vengeance on those politicians who they feel have wronged their community.

There is a need to hold judges accountable.  The oversight committee needs the power to initiate inquiries into the action of a judge for deviant behavior.  A judge would appear before a panel of peers if this situation were deemed to have occurred, not in front of the oversight committee.  If the judge’s behavior were deviant, than that judge would be immediately dismissed from the commission.

The effects of dulled memories and the death of many witnesses and suspects cannot be completely overcome.  These effects they can be mitigated by using the collected works of the CJC and CJC-II (Carnage Justice Committee), which was created to represent victims before the Nanavati Commission[54].  These factors highlight the urgent need for a fresh inquiry to be appointed immediately.

Any future commission must have power to succeed.  An honest inquiry counts for little if it cannot place charges against the prime suspects of the massacre.  It must be able to order new investigations and compel cooperation from anyone.  Additionally, it needs the authority to order the presentation of any documents it deems relevant.  Finally, the commission should have the additional power to create judicial orders and the right to pass down any sentence deemed fit under the law.

To prevent a repetition of such massacres, and to prevent another subversion of a democracy ruled by law and order, the perpetrators of the pogrom must be found and punished.  If a class of people can behave with impunity for human rights, such events will reoccur.  This truth has been shown in Gujarat where over 800 Muslims have been killed in rioting planned by the governing party[55].  Such evil can still arise only because people choose to forget previous massacres that provide the basis for future occurrences.


[1] A.R. Darshi, The Gallant Defender, 2d ed. (Ludhiana: Darshi, 2001).   A.R. Darshi is the former Joint Secretary to the Punjab Government.

[2] Guardian (26 June 1984) ¶ 6, online: Witness 84 <http://www.witness84.com/press&gt;.

[3] Ensaaf, “Context,” ¶ 4, online: Ensaaf .

[4] Khuswant Singh, “1984 Sikh Massacres: Victory to the Mob” Outlook (22 August 2005) ¶ 4, online: Sikh Times <www.sikhtimes.com—news_082205a.html>.

[5] Singh, supra note 2 ¶ 3.

[6] Stanley Tambiah, “Presidential Address: Reflections on Communal Violence in South Asia” (2006) 49 J. Asian Studies 747.

[7] Singh, supra note 2 ¶ 8.

[8] H.S. Phoolka, “Frequently Asked Questions,” ¶ 1, online: Carnage 84 . [Phoolka].

[9] Ravindra Kumar, “Ashes to Ashes: If Nanavati Doesn’t Save You, the Government Must” Statesman (10 August 2005) ¶ 4 (Lexis) [Kumar, “Ashes I”].

[10] PUCL & PUDR, “Who are the Guilty?” (November 1984) ¶ 2, online: People’s Union for Civil Liberties .

[11] Phoolka, supra note 7 ¶ 12.

[12] Phoolka, supra note 7 ¶ 20.

[13] Phoolka, supra note 7 ¶ 2.

[14] Singh, supra note 2 ¶ 7.

[15] Singh, supra note 2 ¶ 7.

[16] Singh, supra note 2 ¶ 10.

[17] H.S. Phoolka, “Commissions and Committees,” ¶ 17, online: Carnage 84 [Phoolka, “Introduction”].

[18] H.S. Phoolka, “Frequently Asked Questions,” ¶ 1, online: Carnage 84 [Phoolka, “Commissions”].

[19] “Phoolka, “Commissions”, supra note 17 ¶ 1.

[20] “Phoolka, “Introduction”, supra note 16 ¶ 24.

[21] Josy Joseph & Naresh Taneja, “Judges have been Party to a Cover-up” Times of India (2004) ¶ 18, online: Times of India <http://info.indiatimes.com/1984/21.htm&gt;.

[22] “Phoolka, “Introduction”, supra note 16 ¶ 27.

[23] “Phoolka, “Introduction”, supra note 16 ¶ 28.

[24] “Phoolka, “Introduction”, supra note 16 ¶ 29.

[25] “Phoolka, “Commissions”, supra note 17 ¶ 4.

[26] “Phoolka, “Commissions”, supra note 17 ¶ 8.

[27] Joseph, supra note 20 ¶ 31.

[28] “Phoolka, “Commissions”, supra note 17 ¶ 5.

[29] V. Sundaram, “A Panoply of Orchestrated Fraud” (12 November 2006) ¶ 26, Online: Bolo Ji .

[30] “Phoolka, “Commissions”, supra note 17 ¶ 8.

[31] “Phoolka, “Commissions”, supra note 17 ¶ 9.

[32] “Phoolka, “Commissions”, supra note 17 ¶ 10.

[33] “Report on 1984 Anti-Sikh Riots Submitted” The Hindu (10 February 2005), online: The Hindu <www.hinduonnet.com—2005021005880900.htm>.

[34]Seema Mustafa, “1984 Sikh Massacres: Mother of all Cover-ups” Asian Age (9 August 2005), online: Sikh Times <http://www.sikhtimes.com/news_080905b.html&gt;.

[35] “Phoolka, “Introduction”, supra note 16 ¶ 33.

[36] Siddharth Varadarajan, “Moral Indifference as the Form of Modern Evil” (12 August 2005) The Hindu ¶ 3  (Lexis).

[37] “The Farce of Inquiry Commissions” (18 August 2005) Statesman ¶ 2 (Lexis).

[38] Ravindra Kumar, “Ashes to Ashes II: Damning Evidence of a Very Probable Massacre” (11 August 2005) ¶ 2 (Lexis) [Kumar, “Ashes II”].

[39] “Kumar, “Ashes II”, supra note 37 ¶ 2.

[40] “Kumar, “Ashes I”, supra note 8 ¶ 1.

[41] Singh, supra note 2 ¶ 2.

[42] Mustafa, supra note 33 ¶ 7.

[43] Singh, supra note 2 ¶ 2.

[44] Manoj Mitta, “An Encounter with a Judge” (12 June 2003) Indian Express ¶ 5, online: Counter Currents <awww.countercurrents.org—gujarat-mitta120603.htm>.

[45] Justice G.T. Nanavati, “Part of Nanavati Report: Part IV Assessment of Evidence and Recommendations for Action” ¶ 4, Online: Carnage 84 .

[46] Mustafa, supra note 33.

[47] Manoj Mitta, “Nanavati Let Off all Police Officers from Worst Massacre Site” (20 August 2005) ¶ 2 (Lexis).

[48] Singh, supra note 2 ¶ 12.

[49] “Kumar, “Ashes II”, supra note 37 ¶ 2.

[50] “Kumar, “Ashes I”, supra note 8 ¶ 4.

[51] Kuldip Nayar, “Fresh Light On 1984 Riots” (20 February 2005) The Dawn ¶ 11, Online: Counter Currents <www.countercurrents.org—com-nayar200205.htm>.

[52] Nayar, supra note 50 ¶ 9.

[53] Phoolka, supra note 7 ¶ 2.

[54] Phoolka, supra note 7 ¶ 18.

[55] Phoolka, supra note 7 ¶ 2.

Attack on Authenticity of Guru Granth Sahib ji

Many have long suspected that the attacks on Guru Gobind Singh ji’s writings, the Dasam Granth Sahib ji, were just the beginning. From there the government agents and communists posing as Sikh scholars attacked the rahit maryada, the basic Nitnem banis,  the authority of the Akaal Takht Sahib, the integrity of mahan pracharaks, and the sanctity of the Amrit Sanchar  itself. Today there are Amrit Sanchars carried out with only Japji Sahib and Anand Sahib being read, instead of the required five banis that also include Jaap Sahib, Tve Prasaad Svaye, and Chaupai Sahib. The plan of the anti-panthic agents was quite simple, build up a critical mass of the uncritical (unthinking), attack the foundations of the Sikh dharm to create splits in the panth at as many points as possible, and then attack the Guru Granth Sahib ji itself. Under this plan some agents only attack the Dasam Granth Sahib, while others attack at all possible points. In this way those wayward Sikhs who are only inclined to some limited degree of blasphemy will have some leader, some “scholar”, to look up to who can lead them in their attacks. While those beymukhs (those who turn their backs on the Guru) who have no limits to their hereticism can freely indulge in their attempts to remake Guru Nanak Sahib ji’s dharm as they wish. The potential end result of these circumstances conjure up a vision of a trail of deadly terror assaults, with scattered pockets of confused sangat wandering around the smoky remains of each breach in our dharm. Of course, it will never come to that end as Maharaj blessed the Sikhs with enough evidence of the authenticity of Dasam Granth Sahib and the rahit maryada that all those Sikhs who seek with a sincere heart will come to realise the truth.

Raggi Darshan Singh has been invited to do vichaar numerous times, but he has either found some excuse to avoid it or simply ignored the invitations. The agenda of these people is to create division, not to do vichaar because vichaar is in the best interests of the panth. At protests his followers have been hiding weapons and attacking the protesters in an attempt to instigate them to fight back. They want Singhs to use violence so that our name is blackened in the media and the mainstream sangat, who are often unaware of the true complexity of events, turn on us.

We need to clarify our objectives. The main goal is to win hearts and minds of mainstream sangat who are unaware of the propaganda. Violence can trigger a backlash from them. The attacks on Dasam Bani, Akaal Takht, Rahit Maryada, Amrit Sanchar, and now Guru Granth Sahib ji are merely methods of division being used. our goal is not to convince panth-dokhis, nor is it necessarily to shut them up (unless it’s by debate, which is why they are afraid of it), the ultimate goal is to convince the mainstream sangat so that the panth maintains its unity and walks in line with Gurmat. All other goals should be subservient to this ultimate goal.

At each juncture we must ask ourselves, is this action that we are contemplating in the best interests of the panth? What are the potential downsides? The failure to employ hosh (correct thought and planning) before josh (effort/action) has ever been our community’s downfall. We should also employ an articulate Sikh at each protest to represent the panthic point of view to the media so that propagandaists do not have free reign with the newspapers and public opinion.
We must look to the past. Whenever the panth has needed a renaissance it was from looking back to see what worked and then adapting it to the modern day. The puratan Singhs had so much self control they could take a beating without flinching in the morcha to regain control of the Gurdwara sahibs. I’m not saying defending Guru ji’s Bani is wrong, and I’m not saying we should do it exactly like puratan Singhs did, nor am I saying to take beatings, but we must alter the strategy in the best interests of the panth in each venue where protests happen. Canada is not India. Peaceful protests work here, violence does not. It is a matter of choosing the best strategy for the panth in order to achieve our ultimate goal, which is one panth united under the Nishan sahib of the Takhts and the Guru’s Bani, whether that bani be from our Guru, Guru Granth Sahib ji, or from the Tenth Guru’s Dasam Granth Sahib ji.

Let’s examine some of their other methods:

Recently the Rozana Spokesman, a propaganda rag that poses as a Sikh newspaper, began the final phase of their plan to attack Sikh dharm – an assault on the authenticity of Guru Granth Sahib ji itself. It is important for us to understand the extent to which these people will go in their attempts to demolish the Sikh dharm. The article below is translated from the Spokesman by Bhai Prabhjot Singh.

After guru gobind singh ji left for his heavenly abode, those people, who were desperate to label Babeh Nanak‘s sikhi as just another offshoot of brahmanical religion, suddenly became active. For centuries, these individuals had been fanatically determined to finish off any religion from this world that is not a part of Brahmanic ideology. Buddhism issued a challenge to this ideology, and everyone is aware of what these people did to that religion. These individuals also wanted to hurry to make Sikh religion a part of Brahmanic ideology so that no bigger trouble surface later. In this hurry, they got ‘Bachittar Natak’ written which is full of mistakes and lies and propagated that it is the autobiography of Guru Gobind Singh, written by himself. In that hurry, they also got few compositions from hindu granths from here-and-there and said that this all is the ‘treasure’ Guruji has left for us. The one and only purpose of these compositions was to make sikhi a part of Brahmanic ideology.

Because the sikhs themselves were busy fighting wars, it became even more easy to push this conspiracy further and nirmalas, udhasis took this job in their hands. Not only books like ‘Gurbilas Patshahi 6’ and ‘Dasam Granth’, but almost all historical resources have been written by the nirmalas. The Srichandis (these people) these nirmalas and udhasis destroyed or burnt Babeh Nanak’s handwritten ‘Pothi Saihb’ and later wrote that this ‘Pothi’ was destroyed during wars. The ‘Cholaa’ of Babeh Nanak didnt get destroyed, the wooden sandles remained safe, every writing and memorials of all the other gurus and 35 bhagats remained safe, so was it that the wars had to only destroy the handwritten ‘Bani’ of Babeh Nanak?

It is absolutely certain that these people made many changes to Guru Granth Sahib and started the bad trend of burning the older Birs [saroops] (so that every piece of evidence) could be destroyed, and started propagating the idea that ‘to do Sanskaar of old Birs’ is a part of religious duty. Only dead bodies are burnt. Do the old Birs symbolise the books of dead knowledge? Burning of knowledge can never be called an act of any religion. These people, in order to hide their ill-deeds, also started declaring that no changes can be made to any word, characters, or Matra of the bani of Guru Granth Sahib. To cover up their tracks, these very people, who had themselves made big changes, played this card to finalise their changes. There are many other religions. They also have their respected granths. No other religion made ‘Sanksaar’ or ‘Changes of words, characters and Maatras’ a sin. Why? Why didnt any Guru impose this kind of ban? Why did it occur to only nirmalas and udhaasis? There is a need to think, analyse and research this. Many proofs are surfacing that present evidence of thebut whenever anyone starts taking steps towards seeking the truth, the nirmalas and their agents start crying foul and say, “Look, he is raising objections against guru granth sahib. Those backstabbing of Babeh Nanak by nirmalas and udhaasis who screamed and shouted would never want the truth to surface and their plans explosed. We will write more on this later, for now however we want to give you the hint and pointer that right from the beginning, these srichandis have tried to backstab the philosophy of babeh nanak and have made a fool of the sikhs.

Another bloody attempt at backstabbing has increased when panth accepted ‘nankshahi calender’ of 2003 has been restamped with ‘we are hindus’ dates on new calender. What was the need to make changes when this calender was accepted by the entire panth? A handful of nirmalas and their ‘Cholaa and round dastaar wearing’ sants started crying that how come their highly successful job of layering Brahmanic skin on sikh religion for the past 300 years has been brought to a abrupt halt with ‘nanakwadi’ approach. For the past 300 years, their sole purpose had been to try to keep the sikh philosophy, sikh gurdwaras, sikh maryadas, sikh history and gurbani attached to brahmanic ideology in one form or the other. In the 2003 ‘nanakshahi calender’ they could see complete seperation of the sikh philosophy and history from the brahmanic ideology. This attempt was to kill all the attempts of the srichandis. Srichandis became worried to no end.

Consider this good fortune of the srichandis that the sikh politicians sitting on the seat of shromani committee meaning control of gurdwara golaks were finding hard to get votes of sabat soorat sikhs. The srichandis sants promised the votes of the lazy idlers sitting at their deras (the total of which is in lakhs) and as such have been successful at stabbing babeh nanak one more time with the help of these ‘akali leaders’. On the pretext of Sangrands and Massiyas, the nanakshahi calender has been attached to bikrami calender. They are scared that time is soon going to change its tide and if the wound is not inflicted on time, maybe new leader will not agree to do this job. Just as they succeded in propagating ‘dasam granth’ and ‘gurbilas’ in haste, they have now converted ‘nanakshahi calender’ into ‘dual-philosophy’ aka two-faced calender. The target is still the same that was 300 years ago – to not let the unique character of sikhi surface and to keep sikhi nailed to the floor with the rope of Brahmanic ideology. Like we said above, times have changed and this revolution of 21st century will soon bring an end to both of them.

link to original article

Sadh sangat ji, these people completely reject other sources of Sikh history such as Janamsaakhi Guru Nanak devji (Bhai Bala wali), Gurbilas patshahi 6, Gurbilas patshahi 10, bansawlinama, Bhagatmaal, Sooraj parkash, both Panth Parkash granths and other texts as brahminical, mixed up, corrupted and not authentic and according to Gurmat. Unsurprisingly, these all are the only historical accounts written by Sikhs, and if we are to reject them all as un-authentic and corrupted, we’ll be left with no history of our own, written by Sikhs. So does that mean we should go to Hindus and Muslims for our history of that time??? I think this is what these people slandering Baani and history want to. They want to make us a pride-less, honour-less nation, which couldn’t write even its own history and want us to believe in the Hindu or muslim version of our History.
Suppose we were to reject Gurbilas patshahi 6. in its present version, How are we going to know that who created Akaal takhat ( Akaal Bunga)? No muslim or hindu has written about it. It’s only this book which tells us that it was Guru Hargobind sahib ji maharaj, who with help of Baba Buddha ji and Bhai Gurdas ji built Akaal Bunga. These people want to snatch our History, our traditions, our faith from us.

Now what if we got rid of Dasam Guru (ka) Granth Sahib (the Granth of the Tenth Guru)? We would lose our protection, we would lose that which gave us rakhya (protection) during the dark days our panth’s existence.  Our panths roots lie in Guru Granth Sahib ji, Dasam Granth Sahib ji, and Khande batte da Amrit (which is created from banis from both granths).

I had written an article on this very group about six months ago, asking all the Dasam baani nindaks to present ‘’ANY’’ other history text of 17th century, where Shaheedi of Guru Teg Bahadur ji is mentioned as we believe it to be. We say that Guru Teg Bahadur sahib ji sacrificed his life to protect Faith and Symbols of Hindus. Read the Bachans of Guru Gobind Singh ji Maharaj in Bachittar Natak,
ਤਿਲਕ ਜੰਞੂ ਰਾਖਾ ਪ੍ਰਭ ਤਾਕਾ ॥
ਕੀਨੋ ਬਡੋ ਕਲੂ ਮਹਿ ਸਾਕਾ ॥
ਸਾਧਨਿ ਹੇਤਿ ਇਤੀ ਜਿਨਿ ਕਰੀ ॥
ਸੀਸ ਦੀਆ ਪਰ ਸੀ ਨ ਉਚਰੀ ॥13॥
ਧਰਮ ਹੇਤ ਸਾਕਾ ਜਿਨਿ ਕੀਆ ॥
ਸੀਸ ਦੀਆ ਪਰ ਸਿਰਰੁ ਨ ਦੀਆ ॥
ਨਾਟਕ ਚੇਟਕ ਕੀਏ ਕੁਕਾਜਾ ॥
ਪ੍ਰਭ ਲੋਗਨ ਕਹ ਆਵਤ ਲਾਜਾ ॥14॥
ਦੋਹਰਾ
ਠੀਕਰਿ ਫੋਰਿ ਦਿਲੀਸਿ ਸਿਰਿ ਪ੍ਰਭ ਪੁਰ ਕੀਆ ਪਯਾਨ ॥
ਤੇਗ ਬਹਾਦਰ ਸੀ ਕ੍ਰਿਆ ਕਰੀ ਨ ਕਿਨਹੂੰ ਆਨ ॥15॥
ਤੇਗ ਬਹਾਦਰ ਕੇ ਚਲਤ ਭਯੋ ਜਗਤ ਕੋ ਸੋਕ ॥
ਹੈ ਹੈ ਹੈ ਸਭ ਜਗ ਭਯੋ ਜੈ ਜੈ ਜੈ ਸੁਰ ਲੋਕ ॥16॥

This Baani of Guru Gobind Singh ji Maharaj clearly states the Supreme Sacrifice made by Guru Teg Bahadur ji for protection of Dharam, Truth, Equality, Freedom of worship and Right to profess one’s faith. These are the values upon which modern day democratic systems of the world stand and which have been incorporated by Democratic countries in their constitutions. For these supreme ideals, Ninth Guruji gave his life, attained Shaheedi in Delhi along with three of his Sikhs.

Now for a moment, remove this from our history, our literature, our psyche! Can anyone of us, we believers or the Nindaks of Dasam Baani, present any historical account of Guruji’s shaheedi for Dharam. Answer is NO. There is no account of 17th century which says this. No Hindu wrote about it and Muslims those who wrote in their books gave their own fanatic Islamic version of Guruji’s shaheedi. They say ‘’Guru Teg Bahadur was a plunderer, looter and Rapist, who along with a Sufi faqir of Lahore launched a movement against Islamic empire of Aurangzeb. There was a fight near Lahore, where he was captured and hanged to death in Lahore in 1675. His body was cut in four pieces and hanged in four directions of Lahore city’. And these accounts were all written in 1670’s and 80’s. Fanatic muslims were and are hell bent against Rise of Sikhi, and modern day Hindu, under influence of RSS, VHP and other groups wants to throw away the ‘’favour’’ done by Sikh Gurus for them, so that they can be relieved of this burden.

Now think, rejecting Dasam baani as false and myth and lies will benefit whom?? Sikhs or Hindus and muslims?? My challenge for any other 17th century account of Guruji’s shaheedi, which was sent six months ago to Dasam baani nindaks, stands till today.’Present any account, which you believe in’!

Its upto you Khalsa ji, to judge now, as who are agents of Anti-Sikh forces, who want to dis-honour our great Gurus!

-from Kamaljeet Singh Shaheedsar of Facebook group No Khalsa Panth without Dasam Guru (ka) Granth Sahib

They are attempting to attack from all sides. Our faith is being tested in this game of separating the wheat from the chaff. But true sikhs don’t despair. When we examine history we see that the panth always emerges victorious so long as it maintains faith in Gurmat. Guru ji himself will give us the victory as the endgame is always in Maharaj’s hands. After all, how can mere chaff stand up against Gareeb Nivaaz Satguru Gobind Singh ji himself?

for more info see Check but not Mate

Shaheed Baba Gurbachan Singh ji Manochahal warns Prof. Darshan Singh

Shaheed soorma gave a warning to Prof. Darshan Singh about trying to confuse the Sikh sangat when the Prof. was jathedar of the Akaal Takht. The Sarbat Khalsa had reached a conclusion that the goal of the panth was the creation of Khalistan as that was felt to be the only way to gain freedom from tyranny. A few years later, Prof. Darshan Singh opposed the Guru roop Sarbat Khalsa’s Hukam by attempting to mislead the sangat by stating that the panth’s aim was to gain equality within India.  This video provides proof of his having sold out to government agencies even back then. Today he is trying to weaken the panth by dividing it along the lines of Dasam Granth Sahib ji.

Significance Of Charitaropakhyan (And Sri Dasam Granth Sahib Ji) – English translation

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh Guru Roop Sangat Jeo,

Daas was blessed by a Singh yesterday with the seva of translating the famous Maskeen Sahib Ji’s lecture on Kaam, in which he talks on the topic of Charitropakyaan and the relevance of it (And Sri Dasam Granth Sahib Ji) in a Sikh’s jeevan. It certainly helped me to understand the philosophy behind Charitars in a different light. It is hoped that this translation will prove helpful for others too, and perhaps also as a reference for all the Guru Pyaare Gursikhs who do their best to defend the honour of Dasam Pita Ji’s Bani. Please please please accept my sincerest apologies for making all the mistakes in this text. i would also like to apologise for skipping few minutes of audio from the original clip, the portions which i thought are recaps and summaries of things already discussed.

Bhulla Chukka Maaf,
Prabhjot Singh


The Significance Of Charitaropakhyan (And Sri Dasam Granth Sahib Ji)

-Gyani Sant Singh Ji Maskeen

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਜਪੁ ॥ ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥

There are many topics in Guru Granth Sahib Ji Maharaj that remain untouched and unexplored by religious scholars and kathavachaks because of different reasons. One reason is that sometimes it is difficult to understand and grasp the meanings. Another reason could be that sometimes one does not feel like talking about/discussing it. Yet another reason could be that maybe society and social order will not be able to tolerate it if discussed. But all of these three reasons should not be considered when truth has to be discussed.

ਕਲਿ ਕਲਵਾਲੀ ਕਾਮੁ ਮਦੁ ਮਨੂਆ ਪੀਵਣਹਾਰੁ ॥
kal kalavaalee kaam madh manooaa peevanehaar ||
The Dark Age of Kali Yuga is the vessel, filled with the wine of sexual desire; the mind is the drunkard.

ਕ੍ਰੋਧ ਕਟੋਰੀ ਮੋਹਿ ਭਰੀ ਪੀਲਾਵਾ ਅਹੰਕਾਰੁ ॥
krodhh kattoree mohi bharee peelaavaa ahankaar ||
Anger is the cup, filled with emotional attachment, and egotism is the server. (Ang 553, SGGS Ji)

The reason of discussing this subject (about Sri Dasam Granth Sahib Ji) is because there is a lot of questions and objections being raised against Sri Dasam Granth Sahib Ji, be it India or Abroad. These if-and-buts are being voiced by people who claim to be researchers and learned people, yet have absolutely no knowledge about Sikh history.

There were 52 poets in the court of Sri Guru Gobind Singh Sahib Ji Maharaj’s court, each specialising in different genres of poetry. Some created poems in Comic/satirical form (Haas-Rass), some were experienced in writing soft poems creating atmosphere of peace (Shaant-Rass), and some were well versed with writing poems full of fighting spirit and fearlessness (Bir-Rass), and there were other poets who had the gift of writing about physical beauty (Shingaar-Rass), which includes everything related to Kaam-Rass.

There is only one form of energy given to human beings. The great religious figures of India including Guru Nanak Dev Ji, Guru Arjan Dev Ji and Kabir Ji have all called that energy ‘Kaam’. If this Kaam-Rass is not converted into Naam-Rass, then it (Kaam) will offshoot into other evils (vikaars) like Greed (Lobh), Ego (Ahankaar), and Desire (Vaashna). The examples of such transformations of Kaam-Rass can be seen all around us. Since energy within increases with every day that passes, which means kaam increases and as a result, greed, ego and desires will also increase. That is why it is Kaam that is also greed, ego and desire – Kaam-Lobh, Kaam-Ahankaar, and Kaam-Vaashna. And if this energy remains in its original form, it will also transform into Anger (Krodh). Guru Granth Sahib Ji Maharaj says:

ਕਾਮੁ ਕ੍ਰੋਧੁ ਕਾਇਆ ਕਉ ਗਾਲੈ ॥
kaam krodhh kaaeiaa ko gaalai ||
Unfulfilled sexual desire and unresolved anger waste the body away,

ਜਿਉ ਕੰਚਨ ਸੋਹਾਗਾ ਢਾਲੈ ॥
jio kanchan sohaagaa dtaalai ||
as gold is dissolved by borax. (Ang 932, SGGS Ji)

Such energy will melt the precious life away because Kaam once converted into Anger (Krodh), a raging fire that will burn down all the angelic and pure qualities within. 90% of the people that create havoc on this planet are the ones in whom Kaam has transformed into anger. In such people, Kaam-Lobh, Kaam-Ahankaar, and Kaam-Vaashna has remained unsatisfied and that is why Kaam takes the form of Anger (Kaam-Krodh).

The energy (Kaam-Rass) can be put to constructive use if one is able to convert it into Raam-Rass, Naam-Rass. Nature does not want that this energy transforms into greed. If that happens, seeds of stealing will germinate in such a person. If Kaam has transformed into anger, then lots of head will fall as a result. The more egoistic and angry a person, the more he denies the existence of Akal Purakh. However, this Kaam energy should be transformed into Kaam-Vaashna so that process of giving birth could be initiated, so that a new creation (and in him/her, the Creator) can be born.

Without meditation (Japp), this Kaam energy will not rise upwards in positive direction. Once that happen, this very energy will now transform into kindness (Dyaa), knowledge, art, science and eventually will become Naam-Rass. A sick, helpless person cannot be angry or cruel and at that same time cannot meditate either because there is no energy left within that could be transformed into any of the above. One needs energy to earn money and one also needs energy to earn Naam. A child is born out of extra energy within and Naam-Rass is born out of the extra energy too. Just as one needs food for the body in different stages of life, be it childhood, youth or old age, similarly there is an equal need of the soul for meditation and Naam-Rass. The food given to a small child is in the slow stage of transformation into Kaam-Rass, albeit not in explicitly visible form at this stage – that Kaam energy will surface in the youth and will last till the last days of life. If a person in his/her youth is not able to convert the Kaam-Rass into Naam-Rass, then he/she will remain a Kaami right down to the ripe old age.

ਤੁਮ ਕਹੀਅਤ ਹੌ ਜਗਤ ਗੁਰ ਸੁਆਮੀ ॥
thum keheeath ha jagath gur suaamee ||
You are called the Lord and Master, the Guru of the World.

ਹਮ ਕਹੀਅਤ ਕਲਿਜੁਗ ਕੇ ਕਾਮੀ ॥੧॥
ham keheeath kalijug kae kaamee ||1||
I am called a lustful being of the Dark Age of Kali Yuga. ||1|| (Ang 710, SGGS Ji)

One gets born with Kaam, lives life in kaam, and dies full of kaam-rass. Since Kaam-Vaashna remains within at the time of death, a new cycle of rebirth starts. If one is born out of kaam, lives a small portion of life in kaam, but dies filled with Naam-Rass, such a person will be able to break the cycle of rebirth because there no Kaam-Vaashna remained within. This person will submerge in and become one with Akal Purakh.

Guru Nanak Dev Ji says, this world is a seller of wine, the intoxication:

ਕਲਿ ਕਲਵਾਲੀ ਕਾਮੁ ਮਦੁ ਮਨੂਆ ਪੀਵਣਹਾਰੁ ॥
kal kalavaalee kaam madh manooaa peevanehaar ||
The Dark Age of Kali Yuga is the vessel, filled with the wine of sexual desire; the mind is the drunkard.

ਕ੍ਰੋਧ ਕਟੋਰੀ ਮੋਹਿ ਭਰੀ ਪੀਲਾਵਾ ਅਹੰਕਾਰੁ ॥
krodhh kattoree mohi bharee peelaavaa ahankaar ||
Anger is the cup, filled with emotional attachment, and egotism is the server. (Ang 553, SGGS Ji)

The intoxication of that wine is Kaam. Why did Guru Nanak Dev Ji use wine as a reference to kaam? Wine is a drug that destroys one’s intellect and the ability to reason. Anyone who lives all the 8 pehars of a day wisely and thoughtfully will not be affected by Kaam-Vaashna. However, no matter how wise a person may be, once wine goes inside, it affects everybody and destroys the power to think and rationalise. One can dive inside water for 5 or 10 minutes, not forever, because unlike fish, it is not in the nature of human beings to be remain submerged in water. Still, one can still dive in for short amounts of time but eventually will have to come out on the surface. Similarly, in anger, ego or desire, one dives in deep below the surface of intellect and reason. In any of these states, there is a complete absence of reasoning as intellect would not have let it happen in the first place. However, in Naam-Rass, one completely rises above and beyond the levels of intelligence, soaring to levels where grasps of reasoning and logic cannot come close. Sadly, what has happened instead is Kaam-Rass has become a part of our thoughts and remembrances, which should not have happened. The only thing that should remain in our thoughts is Akal Purakh Waheguru; kaam must remain confined to the boundaries of the body and not penetrate and take over our mind. It (kaam) was meant to be for the fulfillment of physical needs, to give birth, but instead it has taken over the mind and thoughts are now all full of kaam. And if it is always revolving in one’s thoughts and becomes a part of the lifestyle, it will surely force towards wrongdoings. Unsatisfied kaam will transform into anger which will be reflected from such a person’s face. This cup of anger is served by one’s ego.

These issues of kaam are discussed by Guru Gobind Singh Ji Maharaj in Sri Dasam Granth Sahib Ji under the chapter ‘Charitropakhyaan’, which is being criticised by the nindaks of Sri Guru Gobind Singh Ji. They seem to forget that males and females both have their own characteristics – Excess levels of kaam will do nothing but bring out these characteristic. Similarly, excess levels of Kaam-Vaashna will force a male to perform immoral acts. Guru Gobind Singh Ji Maharaj Ji clearly wrote about these characteristics and traits, now people have been objecting and saying it (Charitropakhyaan) cannot be Guru Gobind Singh Ji’s bani. If one can gather the courage to not acknowledge it as Guru Gobind Singh Ji’s bani, then one day such ignorant fools can turn around and say the same about the above bani of Guru Nanak Dev Ji Maharaj. Then, such fools can also start saying the following cannot have been said by Guru Nanak Dev Ji:

ਰੰਨਾ ਹੋਈਆ ਬੋਧੀਆ ਪੁਰਸ ਹੋਏ ਸਈਆਦ ॥
rannaa hoeeaa bodhheeaa puras hoeae seeaadh ||
Women have become advisors, and men have become hunters.

ਸੀਲੁ ਸੰਜਮੁ ਸੁਚ ਭੰਨੀ ਖਾਣਾ ਖਾਜੁ ਅਹਾਜੁ ॥
seel sanjam such bhannee khaanaa khaaj ahaaj ||
Humility, self-control and purity have run away; people eat the uneatable, forbidden food. (Ang 1243, SGGS Ji)

Actually the thing is, ignorant people go in the state of denial if a certain concept or thought does not align with their own thinking. Who to tell them they do not possess the levels of understanding and thinking required to able to understand such concepts. The reason such people feel hatred is because of the hatred present within them, that weakness still exists within them.

A saint never kills a theif, it is the thieves who fight amongst themselves and destroy each other. A thug will hit another thug as a saint will never even dream of doing such a thing. If we look closely at their behavior, we can see that it is jealousy and hatred towards their fellow thieves and thugs who, unlike them, have been able to make it big in their ‘professions’. A saint, on the other hand, never retaliates in hatred towards such people. The purpose of a saint is to change the rotten mindsets of lost people instead.

Once Rishi Vyaas was travelling in a boat on the river Ganges; He had long hair knotted up on the top of his head, and had a long free flowing beard. A few young people sitting on the same boat started teasing them. The rishi said nothing. Seeing that their taunts had no desired effect, they start splashing icy cold water from the river on him. A voice from rishi’s soul rose: “You tolerated all the abuse these guys threw at you, but now they have physically started abusing by splashing cold water on you, I will have to do something. If you say, I can turn the whole boat upside down”. The rishi folded both his hands and said,” What good would turning the boat upside down do? If you have to do something, why don’t you turn thinking downside up instead?” Thus, a saint has never hit or damaged an evil person.

ਮੈਲਾਗਰ ਬੇਰ੍ਹੇ ਹੈ ਭੁਇਅੰਗਾ ॥
mailaagar baerhae hai bhueiangaa ||
The snakes encircle the sandalwood trees.

ਬਿਖੁ ਅੰਮ੍ਰਿਤੁ ਬਸਹਿ ਇਕ ਸੰਗਾ ॥੨॥
bikh anmrith basehi eik sangaa ||2||
Poison and nectar dwell there together. ||2|| (Ang 525, SGGS Ji)

There is no distance separating poison and Amrit. Or one can say it like this: A poison can be turned into Amrit and vice-versa. The juice of grapes or sugarcanes is nectar but if we ferment it, the same nectar turns into wine, a poison. Poison is bitter, by fermentation the same sweet tasting nectar gets transformed into bitter, foul poison. The very products that were being the support elements of life – Grapes, sugarcane (sugar), oranges, etc – are now being used to destroy lives.

Sankheeya, a type of stone, is essentially a poison but Ayurvedic Vaids destroy it and turn it into something called Kushtaa, a form of medicine that is used to cure hundreds of various ailments. Similarly, snake’s poison is used in various medicines to cure people. Thus, a poison when carefully used can turn into pure nectar and conversely, if Amrit is misused, it can turn into poison. [Maskeen Ji narrates a personal story where one of his friends helped revive his badly sore throat by giving a small dose of Kushtaa, which was once a Sankhee (poison)]. Renowned poet Dr. Mohd. Iqbal describes this in his own unique style as –

Jo Zehar-e-halaa Hall hai wohi amrit hai naadaan,

Maaloom nahi tujh ko yeh hein andaaz peene kay.

If one has learnt the art of living, it is amrit otherwise that same life is nothing but poison. Similarly, if one knows the right use of materials and money, they are amrit; if not, the same money and materials will prove to be poison. Anyone who puts his/her own life to wrong use and purpose will not use anything else wisely and in right matter. People who have put their lives on wrong tracks will perhaps even interpret Gurbani in wrong way by doing terribly wrong translations and explanations. Maybe such people will also misuse Guruji’s Baana, Gurughars, Guruji’s panth and philosophy. By constant wrong-doings, everything will start turning into poison while right and just actions will turn everything into amrit. Some people, by constant negative actions, have made their homes pure hell, while there are others, who (by constant remembrance and love for Akal Purakh) have turned their homes into blissful heaven. The literal meaning of the word ‘Swarag’ (heaven) as written by the writer of the book, Saar Kitaavali:

Agyakaari Sutt ho Aur Mith Boli Naar, Dhan Apne Santokh Mann Yeh Chaar, Surag Sansaar.

He says, heaven is a home where there are obedient children, husband and wife standing on the same platform of similar interests and philosophy of life, money to provide necessities of life and contentment in hearts. That is what real heaven is.

One thing is clear: man has made a lot of progress in creating new breeds of animals and vegetation. There are cows that give more milk than ever before, pigs, dogs that are of higher quality breeds. Similarly, there are better seeds for different crops being developed and the yield of crops has substantially increased compared to that in past. However, it is also very clear that the kind of human being born in the present day and age are worse than ever before. Man has put all the efforts in creating and improving breeds of animals and vegetable yet has completely ignored to improve on his own self. Everything around us is evolving into something better, it is just children that are heading towards negative side and that is simply because parents have not put any effort into shaping them into better human beings.

From a religious standpoint, Baba Prithi Chand and Ram Rai were not bad people. Ram Rai had obtained Sidhhi and as such was a sidhh person who showed 72 different miracles to Aurangzeb. There are still a lot of followers of ram rai in the U.P. state of India, known as Ramraayiye. Since he performed miracles to create his own influence, he became arrogant as a result. Guru Har Rai Sahib Ji Maharaj forbade Sikhs to have any dealings with him from then on. Similarly, Prithi Chand was also a Sidhh but became selfish; he had Jahangir under his influence, which in turn was using him for his own purposes. Although he was not a bad person, yet his arrogance took over his senses and refused to acknowledge his younger brother, Guru Arjan Dev Ji, as the Guru. The same arrogance hit Baba ram rai when five and half years old Guru Harkrishan ji was appointed the next Guruji. Even though he was a Sidhh, he misused his spiritual powers just like Durbhasha, a Sidhh who put his powers to wrong use by cursing the whole family of Krishna.

Thus, although man has great powers and has concentrated his efforts on creating and developing better varities of animals and vegeatables, sadly no effort has been made in cultivating children into better adults. The whole effort is directed towards earning more money, building better houses, buying new products while children, who are the real treasure, are completely neglected. If we imitate the west for raising children, they will go out of control and in wrong directions. The west, being a capitalistic society, concentrates on wealth and ignores children and that is why the whole of Europe and America has gone spiritually corrupt and family life has pretty much become non-existent.

Coming back to the topic in question: If one can discuss and give expositions topics like anger, ego, desires, etc then why should we remain quiet when it comes to ‘forbidden’ topics? If we do, we will not be able to fully comprehend and remain under the influence of ignorance. If there is anger within, then we must understand it. If there is greed within, then we must try to understand its nature. Similarly, there is kaam within all of us, then we must make efforts to try to understand its nature and characteristics in order to properly utilise it

In India, there once lived a rishi called ‘Vatsayan’, he authored a book called ‘Kaam Sutra’ – the knowledge of Kaam. In it, he explicitly makes the claim that those who have no knowledge of kaam can have no understanding and knowledge of Ram. And he also says in the same book that anyone who is not able to rise above the levels of Kaam-Rass will never be able to reach and find Naam-Rass.

There is a about 18 temples in India that are known as the ‘Temples of Khajuraho’. These 18 temples are spread in about 20 square miles of land in a small place called Khajuraho. Although the total population of Khajuraho is about 19,000, there is a big airport which connects all the major cities of India to that place. In addition, there are regular bus services and other means of transport to these temples. Thousands of tourists and Indians travel from far and wide to see these temples. [Maskeen Ji says he had read about these temples and also a report by Gandhi recommending that these temples be razed to the ground because they depict sexuality and thus are immoral.] Everywhere one sees in and around these snatanee temple are statues of people engaged in various kaamic activities and nothing else. That is the only thing that people from all around the world come to see, even to this day. Such statues can also be seen at Jaganath Puri and Konark. These temples were built by religious rishis and saints of those times which strikes as surprising because it is not something one expects to see at religious places. Guru Nanak Dev Ji Maharaj had also visited the temples at Jaganath Puri and Konark. The religious ceremonies are not held in the temples of Khajuraho anymore, and tourists can be seen looking at the exteriors than interiors because it is the exteriors that have the kaamic statues, while inside there is a lone figure of either Shiva or another Hindu deity.

While researching about these temples, one thing struck Maskeen Ji. [He says] Life is a temple and on the exterior levels, there is nothing but kaam while Akal Purakh resides inside. Guru Arjan Dev Ji Maharaj says:

ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥
no nidhh anmrith prabh kaa naam ||
The nine treasures are in the Ambrosial Name of God.

ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥
dhaehee mehi eis kaa bisraam ||
Within the human body is its place of rest. (Ang 293, SGGS Ji)

Akal Purakh resides within, while all that is outside is Kaam. Since Kaam energy is nothing but dust, a kaami person will eventually become a part of dust. One can ask the question, how does kaam equals dust? Well, from dust came food (vegetables, etc), from food came blood, and from blood came Bindh (that creates), from that Bindh, a child (of flesh) is born, which eventually becomes dust again. Guru Granth Sahib Ji Maharaj explains it as follows:

ਪਾਨੀ ਮੈਲਾ ਮਾਟੀ ਗੋਰੀ ॥
paanee mailaa maattee goree ||
The water of the sperm is cloudy, and the egg of the ovary is crimson.

ਇਸ ਮਾਟੀ ਕੀ ਪੁਤਰੀ ਜੋਰੀ ॥੧॥
eis maattee kee putharee joree ||1||
From this clay, the puppet is fashioned. ||1|| (Bhagat Kabir Ji, SGGS Ji)

ਮਾਤ ਪਿਤਾ ਸੰਜੋਗਿ ਉਪਾਏ ਰਕਤੁ ਬਿੰਦੁ ਮਿਲਿ ਪਿੰਡੁ ਕਰੇ ॥
maath pithaa sanjog oupaaeae rakath bindh mil pindd karae ||
Through the union of mother and father, the fetus is formed. The egg and sperm join together to make the body. (Guru Nanak Dev Ji, Ang 1013, SGGS Ji)

In this human body, there are some elements that are masculine in nature and others that are feminine. It is through the union of male and female a child is born, and thus has elements of both of them in him/her. Guru Nanak Dev Ji expresses it as:

ਪੁਰਖ ਮਹਿ ਨਾਰਿ ਨਾਰਿ ਮਹਿ ਪੁਰਖਾ ਬੂਝਹੁ ਬ੍ਰਹਮ ਗਿਆਨੀ ॥
purakh mehi naar naar mehi purakhaa boojhahu breham giaanee ||
The female is in the male, and the male is in the female. Understand this, O God-realized being! (Ang 879, SGGS Ji)

Those who consider them learned and big researchers, they should also understand this tukk. There is no such female that has no elements of male characteristics in her and similarly, there is no such man that has no female elements in him. The only reason a male has become a male is because the male elements in him are in majority as compared to the female elements. Similarly, a woman is a woman because the female elements in her are in majority in comparison to male elements. Thus, there is an incomplete father within a woman and an incomplete mother within a man. An incomplete mother wants to be complete, that is why a mother feels more attached to the male child than the girl child. Similarly, a male’s bonding and attachment is with the female child than the male child. Guru Nanak Dev Ji clarifies this thought:

ਬਾਲ ਕੰਨਿਆ ਕੌ ਬਾਪੁ ਪਿਆਰਾ ਭਾਈ ਕੌ ਅਤਿ ਭਾਈ ॥
baal kanniaa ka baap piaaraa bhaaee ka ath bhaaee ||
The father is dear to his young daughter, and the brother is very dear to his brother. (Ang 596, SGGS Ji)

There are many areas that have not been explored, and when Guru Gobind Singh Ji Maharaj explains them in Sri Dasam Granth Sahib Ji, many fools have got up and have started creating unnecessary commotion within Sikh Panth. They ask, “Is it appropriate to read Triya Charitars?” Of course, but also read the description of characters of males as told to us by Sri Guru Gobind Singh Sahib Ji Maharaj in Hiqayats. The corruption of mindset of both male and female and the combination of these mindsets will bring about such disastrous consequences. If a child has turned out to be bad, then it is the bad parents that are responsible, at least they were bad at that particular moment when that child’s existence happened. Such parents may have corrected themselves, but surely they must have had bad qualities earlier when the child was conceived. [Maskeen Ji humbly apologies if he has hurt anyone with the ‘harsh’ words he said, although that was not his intention].

Significance of the love for Baani and Baana:

One has to connect with Gurbani and its message first, Guruji’s Baana will happen effortlessly. If one has tasted the Amrit of Gurbani, it is needless to say such a person will surely get connected to Khandeh Baatay Da Amrit. It is useless to force someone who hasn’t connected with Bani to get the blessings of Amrit as he/she will end up drinking (or do anything against rehat) and will bring bad name to the data of Amrit and to Guru’s Bani and Bana. Guru Gobind Singh Ji Maharaj never forced anyone to take amrit. He had asked for a head, someone willing to give his/her head to Guruji without asking any questions. Thus, bless only those with Amrit who have real yearning for it, someone who has understood Guruji’s philosophy and is willing to give his/her head to Guruji without any doubts or questions. Bhai Dya Ram (later Bhai Dya Singh), on Gurujis call had said, “Guruji, this head became yours the day we bowed it down in your feet, so what’s the hesitation in giving something that belongs to you in the first place?” Such people, who had that kind of pyaar for Guruji, were given the daat of Amrit. That is why, our efforts should be towards understanding the bani, and explaining the meanings and jinx of it to others so that the love for Guruji could develop and thirst for Amrit will automatically take place within them. Such people will get chopped to bits but will never let anyone spoil Guruji’s Baana. Therefore, we must not take the power of Gurbani lightly. Bhai Santokh Ji says the Bani of Dhan Sri Guru Granth Sahib Ji Maharaj is the mother of all the bani of all the philosophies and understand of God as found in all the dharma granths of this world.

Going back to the tukk of Guru Nanak Dev Ji:

ਬਾਲ ਕੰਨਿਆ ਕੌ ਬਾਪੁ ਪਿਆਰਾ ਭਾਈ ਕੌ ਅਤਿ ਭਾਈ ॥
baal kanniaa ka baap piaaraa bhaaee ka ath bhaaee ||
The father is dear to his young daughter, and the brother is very dear to his brother. (Ang 596, SGGS Ji)

It is commonly observed in Indian society that male child is preferred by parents and the society in general while this decision should be left to Akal Purakh to decide. This favourism is also observed at orphanages where childless couples go to get a child to adopt, its boys that get most easily adopted. This is unlike in the west where a girl is favoured in place of boys. This is because they know girls are sensitive to other’s needs and feelings while guys live on the levels of logic and start questioning everything. If a father sits and contemplates on his grown up children as to who has remembered him with greater fondness and affection, he will find it will his daughter who has shown more honest love and care towards him than the son. Guru Nanak Dev Ji, in the above tukk, tells us exactly that. If one looks at the other aspect now, we can see it’s the son that is more close to his mother while father and son falling out with each other is a common observation in many families. In situations where father and son end up in fierce arguments, mother is always seen supporting her son.

These are physiological aspects – a man is incomplete in every woman, and a woman remains incomplete in every man. The very word ‘Ardhaangini’ which is now used for wife is composed of two different words – Ardh (half) and Ang (body part) – meaning she is incomplete without the male counterpart. It certainly did not mean ‘Wife’ like today. That incomplete part within a woman wants to be complete and that is why there is an attraction for males in her heart. Similarly, the incomplete woman inside a man wants to be complete and thus, his attraction for women. To repeat what Guru Nanak Dev Ji Maharaj says:

ਪੁਰਖ ਮਹਿ ਨਾਰਿ ਨਾਰਿ ਮਹਿ ਪੁਰਖਾ ਬੂਝਹੁ ਬ੍ਰਹਮ ਗਿਆਨੀ ॥
purakh mehi naar naar mehi purakhaa boojhahu breham giaanee ||
The female is in the male, and the male is in the female. Understand this, O God-realized being! (Ang 879, SGGS Ji)

That is why even the biggest of saints is incomplete, as almost half of his self is an incomplete woman wanting to be complete. If someone does not consume the right food in the right manner, he/she will be forced to eat wrong food in a wrong fashion. Bhagat Kabir Ji says:

ਜਗ ਮਹਿ ਬਕਤੇ ਦੂਧਾਧਾਰੀ ॥
jag mehi bakathae dhoodhhaadhhaaree ||
Those who claim in this world that they live on milk alone,

ਗੁਪਤੀ ਖਾਵਹਿ ਵਟਿਕਾ ਸਾਰੀ ॥੩॥
gupathee khaavehi vattikaa saaree ||3||
secretly eat whole loads of food. ||3|| (Ang 873, SGGS Ji)

Bhagat Kabir Ji says people who claim they have so much self restraint that they can exist just by consuming milk are nothing but lairs as these very people gulp loads and loads of food in secret and in a wrong fashion. Those who do not satisfy the basic needs of a Grahist Jeevan in a proper and dignified manner will end up satisfying those needs from outside with inappropriate ways. So why not do it within the laws of nature, of society and spiritually elevated people? One has learnt the proper way to cook, unlike animals who also eat but do not know how to cook. Similarly animals have not been able to create and adapt to the proper and lawful ways of Grahist Jeevan with which a human being (should) lives. In animal world, concept of relationships like uncles and aunts is non-existent. There is always an attraction for the opposite sex because the incomplete part within wants to be complete. To validate the way in which this need is fulfilled, stamp of approval has to come from Gurmat in the form of four lavaans with Guru Granth Sahib Ji Maharaj as the vichola (middleman).

Coming back to the topic, if saints feel the need to have water and food, then surely kaamic activity is also a need of the body. Guru Nanak Dev Ji Maharaj does not agree that this activity can be given up.

ਜਤਨ ਕਰੈ ਬਿੰਦੁ ਕਿਵੈ ਨ ਰਹਾਈ ॥
jathan karai bindh kivai n rehaaee ||
No matter how much he tries, he cannot control his semen and seed.

ਮਨੂਆ ਡੋਲੈ ਨਰਕੇ ਪਾਈ ॥
manooaa ddolai narakae paaee ||
His mind wavers, and he falls into hell. (Ang 906, SGGS Ji)

No one can refrain themselves from kaam, although one cannot know if somebody does it in secret and in unlawful ways. Thus, this energy is required for the creation of new lives but excess Kaam-Rass will offshoot into Kaam-Krodh, Kaam-Lobh, and Kaam-Vaashna. That is why, one has to transform this energy upwards in the positive direction so that Kundalini can rise and break the chakars, eventually resulting in Naam-Rass. (Please do read “Kundalini Surjee Satsangat” by Gyani Ji for more in-depth veechar on this subject here – link: http://www.sikhsanga…h-ji-maskeen/).

This topic (of kaam) has remained untouched and objections have been raised [against Maskeen Ji] for raising this topic. Well, if that is the case, then first one should tell Guru Arjan Dev Ji Maharaj to not discuss it, who say in Sahahskriti Sloks:

ਹੇ ਕਾਮੰ ਨਰਕ ਬਿਸ੍ਰਾਮੰ ਬਹੁ ਜੋਨੀ ਭ੍ਰਮਾਵਣਹ ॥
hae kaaman narak bisraaman bahu jonee bhramaavaneh ||
O sexual desire, you lead the mortals to hell; you make them wander in reincarnation through countless species. (Ang 1358, SGGS Ji)

OR

ਕਾਮੁ ਕ੍ਰੋਧੁ ਕਾਇਆ ਕਉ ਗਾਲੈ ॥
kaam krodhh kaaeiaa ko gaalai ||
Unfulfilled sexual desire and unresolved anger waste the body away,

ਜਿਉ ਕੰਚਨ ਸੋਹਾਗਾ ਢਾਲੈ ॥
jio kanchan sohaagaa dtaalai ||
as gold is dissolved by borax. (Ang 932, SGGS Ji)

First stop the Gurujis and Saints who do not hesitate to discuss this important subject and then we will stop. The great Rishi Vatsayan wrote “kama sutra” and Guru Gobind Singh Ji Maharaj did the translation of that book in Sri Dasam Granth Ji. 90% of the Bani of Sri Dasam Granth Ji is the translation of old granths because in those days, Brahmins used to educate other fellow Brahmins about the granths of India and no one else. As a result people belonging to other castes used to remain deprived of the material and the Sanskrit content written in those granths. Also, these crooked Brahmins used to twist and turn the meanings of the scriptures to please the listener. That is why, Guru Gobind Singh Ji Maharaj himself created the teeka, the translation of these scriptures. He declares:

ਦਸਮ ਕਥਾ ਭਾਗਉਤ ਕੀ ਭਾਖਾ ਕਰੀ ਬਨਾਇ ॥ ਅਵਰ ਬਾਸਨਾ ਨਾਹਿ ਪ੍ਰਭ ਧਰਮ ਜੁੱਧ ਕੇ ਚਾਇ ॥੨੪੯੧॥
Dasam kathaa Bhaagaddd kibhaakhaa karibanaae|| Avar baasnaa naah(i) prabh dharam juddh ke chaae||2491||
I have composed the discourse of the tenth part (Skandh) of Bhagavat in the vernacular; O Lord ! I have no other desire and have only the zeal for the war fought on the basis of righteousness.2491. (Ang 1133, Sri Dasam Granth Sahib Ji)

Guruji clearly clarifies that he is not attached to all the saints and religious people that appear in the stories I have translated, the only thing that he is attached and fond of is that of Dharam-Yudh, the war for the preservation of righteousness.

But in order to understand the importance of our own Gurbani, one needs to have other philosophies handy to compare it with so that we can get awareness of the real beauty of the Bani of our Gurus. That is why; Guru Gobind Singh Ji Maharaj gave us the translations of the old religious philosophies for us to compare Guru Granth Sahib Ji Maharaj’s Amrit bani with in order for us to really comprehend the true meaning of Gurbani. In the translation of Krishan Avtar, Guruji clearly states:

ਮੈ ਨ ਗਨੇਸ਼ਹਿ ਪ੍ਰਿਥਮ ਮਨਾਊਂ ॥ ਕਿਸ਼ਨ ਬਿਸ਼ਨ ਕਬਹੂੰ ਨਹ ਧਿਆਊਂ ॥ਕਾਨ ਸੁਨੇ ਪਹਿਚਾਨ ਨ ਤਿਨ ਸੋਂ ॥ ਲਿਵ ਲਾਗੀ ਮੋਰੀ ਪਗ ਇਨ ਸੋਂ ॥੪੩੪॥
Mai na gadeshah(i) pritham manaaoon|| Kishan Bishan kab-hoon nah dhiaaoon|| Kaan sune paihchaan na tin son|| Liv laagimoripag in son||434||
I do not adore Ganesha in the beginning and also do not mediatate on Krishna and Vishnu; I have only heard about them with my ears and I do not recognize them; my consciousness is absorbed at the feet of the Supreme Kal (the Immanent Brahman).434. (Ang 732, Sri Dasam Granth Sahib Ji)

Guruji tells us explicitly that he not acknowledge the godly status given to these avtars, the only reason he has provided us these translations is so that a common man can know what exactly is written in Sanskrit in the other granths about the ways with which people in olden days used to meditate and the kind of practices they were involved in.

Baba Balwant Ji, the teacher who taught Gyani Maskeen Ji the rules of Gurbani grammer, was about 75 years old when Maskeen Ji saw him reading the “Kama Sutra”. He asked him with surprise the reason for reading such a book. Babaji smiled and said, “The kaam with which one is born, which remains with us in youth and till the time we die, one should try to understand it”. In that book, Vatsayan has explained how men and women go corrupt when this Kaam-Rass goes out of control.

ਰੰਨਾ ਹੋਈਆ ਬੋਧੀਆ ਪੁਰਸ ਹੋਏ ਸਈਆਦ ॥
rannaa hoeeaa bodhheeaa puras hoeae seeaadh ||
Women have become advisors, and men have become hunters. (Ang 1243, SGGS Ji)

Vatsayan writes about the misdeeds men do when they become hunters. When that text is translated by Guru Gobind Singh Ji Maharaj for our knowledge, some have started beating their chests in protest and started saying that Sri Dasam Granth Sahib Ji is not the Bani of Guru Gobind Singh Sahib Ji Maharaj and thus, we refuse to read it. These ignorant fools should be told to first remove kaam from their lives and then dare question Guru Sahib ji Maharaj. It is kaam with which we are born, then how can we not listen to things related to it? Guru Nanak Dev ji Maharaj discusses it, Guru Arjan Dev Ji Maharaj discusses it, Bhagat Kabir Ji discusses it and elaborates on it in the most beautiful ways.

The imbeciles who protest are not willing to listen about kaam, rest they do not have problems with discussions and texts on anger, greed or ego. They do not realize that is KAAM that is the root energy of all the other vikaars, be it anger, greed, or desire. It is that very Kaam-Rass that becomes Naam-Rass and also gives birth to new lives. This concept of kaam is very core of all the concepts that are often discussed and lectured upon, yet that very root concept is frowned upon and objected to by ignorant Guru Nindaks.

One has to realise it is the misuse of excess Kaam-Rass that results in mental instability in many people. Maskeen Ji narrates a little story out of his own life: Once, out of curiosity, he visited a sanitarium in New York where a Singh close to him worked. These mentality instable people were all given different magazines to read in an attempt to bring some sense of sanity back to them. Maskeen Ji says he was shocked to see that one patient had scribbled crowns and jewels on the cover photos and speech bubbles were drawn which suggested that these people were dictating orders to each other. The doctor laughed it away but Maskeen Ji said, it is his arrogance that has disturbed his mental balance. Then there are other people who go insane because of excessive anger, and there are yet others who lose their mental composure due to greed. Guru Arjan Dev Ji says:

ਅੰਤਰਿ ਲੋਭੁ ਫਿਰਹਿ ਹਲਕਾਏ ॥
anthar lobh firehi halakaaeae ||
Within them is greed, and they wander around like mad dogs. (Ang 372, SGGS Ji)

[Maskeen Ji summarises the whole katha from here on]

———————————————————- SMAPAT ————————————————

Link to original katha: http://www.patshahi1…katha&Itemid=77