~~~ Dedicated To Sant Bhindranwale ~~~

shergillsonline

~~~Shergill Jamsheria~~~
Doshi es layi santa nu kiha janda,
Dasam Guru di sikhi parchaar eh
Panja kakyian da pakka dharni eh,
Dhani teg te teer talvaar da eh
Chanan siri dasmesh di akh da eh,
Sikhi chanan har than khilarda eh
Uhnu atvadi keh ke bhand rahe ne,
Sikhan vichon burai jo marda eh….
Aakhe sikhan nu sikhi vich raho purre,
Je uh singh sajaye te atvadi
Ik ik din vich kayi hazaran tayin,
Je uh amrit chakaye te atvadi
Jihrde bemukh guru ton ho rahe ne,
Guru vale banaye te atvadi
Kohrd koum nu lagaa sharaab vala,
Je uh kohrd hataye te atvadi
Ih kamm karan vala je hai atvadi
Ih kamm karan de layi pakke thann jaayie
Amrit chakk ke siri dasmesh ji da,
Aao atvadi sare he ban jaayie...
 

The Ominous

Come get Some......
Kaim bai Kaim.....sawaad aa gaya pad ke. And ur Sigi tooo GOOD :y chaki jaoooo fatte desiyoooo.... buraaaa :dan
 

shergillsonline

~~~Shergill Jamsheria~~~
Sant Ji's Mission

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

"My mission is to ensure that everyone - Hindu, Sikh,Muslim remain true to one's religion, that there isunity among all people, that the modesty of women is not violated, that the people are weaned away from theuse of narcotics, that all social evils are curbed and to see that the Sikhs mobilise themselves under one banner by strengthening their faith in Guru Granth Sahib. If all this, which is the mission of my life, is termed as extremism then I don't mind being known as an extremist"


 

shergillsonline

~~~Shergill Jamsheria~~~
Sant Gyani Baba Jarnail Singh Ji Khalsa Bhindranwale and the revival of Sikhi


According to Khushwant Singh:
'...Bhindranwale's amrit prachar was a resounding success. Adults in their thousands took oaths in public to abjure liquor, tobacco and drugs and were baptized. Video cassettes showing blue films and cinema houses lost out to the village gurdwara. Men not only saved money they had earlier squandered in self-indulgence, but now worked longer hours on their lands and raised better crops. They had much to be grateful for to Jarnail Singh who came to be revered by them as Baba Sant Jarnail Singhji Khalsa Bhindranwale.'

When Sant Bhindranwale was staying in the Darbar Sahib complex during 1982 and 1983, four to five hundred persons were administered Amrit each Wednesday and Sunday. On April 13, 1983 over ten thousand were initiated and during the month ending on April 13, 1984, forty-five thousand Sikhs received Amrit. This revival was extremely significant and Sant Bhindranwale was emerging as the leading figure in the Sikh faith and a role-model for the youth...'

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
 
Doshi es layi santa nu kiha janda,
Dasam Guru di sikhi parchaar eh
Panja kakyian da pakka dharni eh,
Dhani teg te teer talvaar da eh
Chanan siri dasmesh di akh da eh,
Sikhi chanan har than khilarda eh
Uhnu atvadi keh ke bhand rahe ne,
Sikhan vichon burai jo marda eh….
Aakhe sikhan nu sikhi vich raho purre,
Je uh singh sajaye te atvadi
Ik ik din vich kayi hazaran tayin,
Je uh amrit chakaye te atvadi
Jihrde bemukh guru ton ho rahe ne,
Guru vale banaye te atvadi
Kohrd koum nu lagaa sharaab vala,
Je uh kohrd hataye te atvadi
Ih kamm karan vala je hai atvadi
Ih kamm karan de layi pakke thann jaayie
Amrit chakk ke siri dasmesh ji da,
Aao atvadi sare he ban jaayie...
llllllllllllllllllllllllll
 

Ramta

Member
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Bhindranwalle was a product of Damdami Taksal. We first need to understand the genesis of Neo-Sikhism. It was not born in traditional Sikh seminaries. It was developed by the intellecuals of Singh Sabha (read "Singh Safa") under the tutelage of men like Bhai Vir Singh, Kahan Singh Nabha and McAullife. It took time to trickle down into Sikh masses, despite the nearabout total control of Sikh public intitutions by Singh Safa trained Neo-Sikh parrots.

Bhindranwalle , as such , was not product of any intellectual movement. He studied under Kartar Singh Bhindranwalle at Damdami Taksal. Now Damadami Taksal had been only touched on the surface by "Singh Safa" rhetoric. Their theology largely came from traditional Sikh sources. This is one of the reasons they continue to be believe in the aunthenticy of Sri Dasam Granth, despite Singh Safa's maximum effort to throw it out of the Sikh canon.

If you listen to Bhindranwalle's pre-1982 religious sermons, they were more in line with Damadami Taksal theology. He developed the notions of 'separateness' only when he came out of the Taksal. If you listen to his commentary on Dasam Granth, he heavilily relies on Hindu sources to explain the events described therein.

Who corrupted Bhindranwalle then?

An interesting character that Naipaul once profiled was Gurtej Singh, a former IAS. He calls himself National Professor of Sikhism and was the main person who had instigated a village simpleton like Bhindranwalle into becoming a poisnous snake.

He lives in Chandigarh and is now associated with Gurbax Singh Kalafghana who teaches a version of Sikhism which looks more like Wahabi Islam.

Bhindranwalle's interpretation of Sikhism was surprisingly very close to Hinduism. He could not explain complex theological points without refering to Hindu scriptures. He believed in the authenticity of Dasam Granth as work of 10th Master. At times he also talked about Guruji being a Yogi in past life.

It is Gurtej Singh who poisoned his mind with a concocted theology of his own derived from Christian and Islamic sources.


Now we need to know something about Gurtej Singh too. He is an ex-IAS officer who was mentored by Sardar Kapur Singh . Kapur Singh had his own vendettas to settle with the central government as he had been dismissed on corruption charges. He spent most of his life in bitterness using Sikhs issues as camouflage to get even with the government. He is the famous author of Anandpur Sahab resolution. That resolution is largely the work of Kapur Singh's angry pen.

Although, Kapur Singh was a political seperatist, he was not a separatist in theological sense as he continued to believe in Dasam Granth and he often quoted from Upanishads, though he had almost insane hatred for Brahmins. Gurtej Singh who was mentored by Kapur Singh turned out to be even bigger seperatists. He not only propagated political seperatism, he also cooked up a new version of Sikhism largely predicated on the lines of Islam. Naipaul has exposed him well in his book. At present Gurtej Singh is at a state where even Kapur Singh would have disowned him. He is the prime supporter of Gurbax Singh Kala Afghana who has been excomminicated by Akal Takth. Kala Afghana not only questiions the authenticity of Dasam Granth, he also attacks many of the established Sikh rituals like Amrit Sanchar as "Bipran Ki Reet".

Now why so much fuss about an ex-IAS officer and an ex-"National Professor of Sikhism" called Gurtej Singh when we are talking about Bhindranwalle?

It is because he is the guy who had been in regular touch with Bhindranwalle when he had occupied Akal Takth. He was brainwashing him with an exotic Neo-Sikh seperatist theology. Coming under his influence Bindranwalle started contradicting himself on many points of theology.

Even in Naipual's book Gurtej recollects that he often had theological debates with Bhindranwalle in which the latter always relied on Hindu sources to state his points whereas he (Gurtej) would correct him through his modern viewpoints (read "Neo-Sikh" rhetoric).

So Bhindranwalle was quite an impressionable man who allowed his charisma and ambition to be abused by wily theologians and politically ambitious ex-bureaucrats like Gurtej Singh and Kapur Singh, etc.


V.S. Naipaul, in his recent book, India: A Million Mutinies Now, provides some intimate glimpses into the minds of some of the actors in the Punjab tragedy. He tells us of an interview which he heard on the British Radio and which Bhindranwalle had given from the premises of the Golden Temple undergoing fortification just before the Blue Star Operation: in this interview, Bhindranwalle had said that Sikhism “was a revealed religion; and the Sikhs were people of the Book.” Naipaul says that he was “struck then by the attempt to equate Sikhism with Christianity; to separate it from its speculative Hindu aspects, even from its guiding idea of salvation as union with God and freedom from transmigration.” But at that time, he thought that it was merely “an attempt, by a man intellectually far away, to make his cause more acceptable to his foreign interviewer.” He did not realize that the attempt to give a Semitic rendering to their religions is an old one and is not limited to Sikhism alone, nor to men “intellectually far away.” It has very much to do with the circumstances in which the world came to be dominated by people of Semitic religions. During this period, monolatry, prophetism, revelation - concepts of little spiritual validity or worth - acquired a great political clout and social prestige and these began to be adopted by many subject people. They wanted their religions to look like the Semitic ones with a single God, a Revelation, a Prophet or Saviour, and a single Church or Ummah.

Thanks

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