Searching the Sikh Soul

cartoon11.jpgThere has been much in the news in Sikhdom with repercussions for years to come. The news of Professor Darshan Singh Ragi, former head of the Akal Takht, and even the Nanakshahi deserve time and commentary. I will leave those for another day.

In some ways with even greater repercussions has been the announcement by members of Dera Sach Khand Ballan of the removal of the Guru Granth Sahib from their places of worship. It is key to point out that NOT all people that identify themselves as Ravidasia are part of Dera Sach Khand Ballan and many vehemently oppose some of their policies and tenants. Still their following is significant and important. Talk of the removal of the Guru Granth Sahib had been in the works since the unfortunate events in Vienna last year. Even at that time, I had asked the question, How large is the tent that is the Sikh Qaum?

I commended the Singh Sabha for their achievements in their time and place:

Despite the various attacks on the Singh Sabha movement for only promoting Khalsa hegemony and other spurious slanders by neo-Sanatans, post-colonialists attempting to form neo-Brahman intelligentsias, those that believe they own the Sikh identity, some Hindu chauvinist groups, and various beatniks, the movement was in fact very broad-minded and fought to enlarge the tent that is the Sikh Qaum.

They understood the difference between public and private aspects. In private, people may have their own practices, beliefs, etc. and while the Singh Sabha sought to bring these more in line with the practices and principles of Gurbani, they did allow some diversity in private. In public, we come together and stand by the Panthic rehat maryada.[link]

The Dera Sach Khand Ballan has now made the political move to declare a new religion and call for the removal of the Guru Granth Sahib. It is important to NOTE that the move is being pushed by a section of the Ravidassia community and has found much opposition as well.

In fact in an unclear press comment, it seems some were actually arrested by the police for opposing the move:

The Sikh clergy and the leader of community have also criticised the attempts to separate Bani of Guru Ravidass from Guru Granth Sahib. Certain deras within the Ravidass sect have started opposing dera Ballan’s move.

Punjab police has also rounded up certain Bahujan Samaj Party leaders who were allegedly trying to instigate one section and mobilising public support against replacement of Guru Granth Sahib. Three persons, including Ambedkar Sena (Mool Niwasi) state president Harbhajan Suman, Sena member Brajesh Kumar Gauri and local BSP leader Sukhwinder Tony, have been booked.[link]

Unfortunately I know some Sikhs will celebrate the announcement and cry forth that those belonging to the Dera are not Sikhs. This may be the case, but it is still call to fight against casteism that continues to cripple our community.

The news media in India has seemingly been charmed by the political move by Dera Sach Khand Ballan. The Dera has moved to create a new granth using the Gurbani of Bhagat Ravidas Ji taken from the Guru Granth Sahib and other writings not found within the Guru Granth Sahib tradition. Interestingly, none have reflected that the actual tradition of authentic writings of Bhagat Ravidas were ONLY preserved due the Sikh Gurus and Guru Arjans incorporation of the bani into the Guru Granth Sahib.

For four hundred years the bani of Bhagat Ravidas and others spurned by Brahmanical society sat side-by-side with the bani of the Sikh Gurus. For three hundred years, together, in the Guru Granth Sahib they are the foundations of the Sikh Panth. From June 17-20, 2010 in Fresno, CA, college students and young professionals from across North America will come together experience The Guru Granth Sahib: The History of the Sikh Soul. Perhaps there is no better time than now for Sikhs, Ravidassias, and others to sit side-by-side and reflect on our common past, present, and future.


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25 Responses to “Searching the Sikh Soul”

  1. kaizen_1 says:

    Dear Jodha !
    This was inevitable. Show me a single sikh who does not suffer from some kind of superiority complex ( when it comes to Dalits ). Sikhs have always believed that dalits are children of a lesser god. They have forgotten the basic teachings of Sikh gurus and have become a puppet at the hands of the brahminical system.Hindus in general and sikhs in particular have always been hypocrites ! They are the flag-bearers of caste system in modern India ( way ahead of hindus) yet when they are attacked in Australia or anywhere in the world, they come out with candles to protest against racism !
    Their bravery is a matter of debate. Theirs is a selective bravery. Upon seeing a week opponent they become brave ( read dalits etc ), otherwise they are intelligent enough to cooperate. . .
    The time has changed. Dalits now are a force. Nobody is in a position to crush them. Those who can not read the writing on the wall is doomed.
    Sikhs say dalits can not respect the holy book because they dont know how to. If that is so, let them get rid of it. Let them have their own. Let sikhs be happy with their book and let the dalits be happy with their own. What dalits do is none of sikhs' business. Why dont you leave them alone ?

  2. kaizen_1 says:

    Dear Jodha !
    This was inevitable. Show me a single sikh who does not suffer from some kind of superiority complex ( when it comes to Dalits ). Sikhs have always believed that dalits are children of a lesser god. They have forgotten the basic teachings of Sikh gurus and have become a puppet at the hands of the brahminical system.Hindus in general and sikhs in particular have always been hypocrites ! They are the flag-bearers of caste system in modern India ( way ahead of hindus) yet when they are attacked in Australia or anywhere in the world, they come out with candles to protest against racism !
    Their bravery is a matter of debate. Theirs is a selective bravery. Upon seeing a week opponent they become brave ( read dalits etc ), otherwise they are intelligent enough to cooperate. . .
    The time has changed. Dalits now are a force. Nobody is in a position to crush them. Those who can not read the writing on the wall is doomed.
    Sikhs say dalits can not respect the holy book because they dont know how to. If that is so, let them get rid of it. Let them have their own. Let sikhs be happy with their book and let the dalits be happy with their own. What dalits do is none of sikhs' business. Why dont you leave them alone ?

  3. harinder says:

    Sikhs have seen several groups splintering from them since their birth

    Arya samajis , Nirankaris , Radha swamis , Divya Jyoti Jagriti jagran.
    It is this beauty of SIKHISM that makes it unique amongst all the religions of the world
    "BORN FREE"
    to worship GOD the way you feel comfortable .
    There is no such entity as Dalits in SIKHISM.
    All humans are regarded as one
    "MANAS KI EK JAAT"

  4. harinder says:

    Sikhs have seen several groups splintering from them since their birth

    Arya samajis , Nirankaris , Radha swamis , Divya Jyoti Jagriti jagran.
    It is this beauty of SIKHISM that makes it unique amongst all the religions of the world
    "BORN FREE"
    to worship GOD the way you feel comfortable .
    There is no such entity as Dalits in SIKHISM.
    All humans are regarded as one
    "MANAS KI EK JAAT"

  5. S.R.Darapuri says:

    If it is true then how is that there are Mazhbi and Ramdassia Sikhs (Dalit Sikhs) and Ramgarhia Sikhs(Backward Sikhs). Previously there was a term like "Chauthe Paude de Sikh" (Sikhs allowed to reach fourth stair only of Shree Harimandir Sahib). Let us be honest in what we are saying and what is the social reality. Can any Sikh say that there is no caste system or caste gradation among sikhs? Is it not against the basic tenets of Sikhism?

  6. S.R.Darapuri says:

    If it is true then how is that there are Mazhbi and Ramdassia Sikhs (Dalit Sikhs) and Ramgarhia Sikhs(Backward Sikhs). Previously there was a term like "Chauthe Paude de Sikh" (Sikhs allowed to reach fourth stair only of Shree Harimandir Sahib). Let us be honest in what we are saying and what is the social reality. Can any Sikh say that there is no caste system or caste gradation among sikhs? Is it not against the basic tenets of Sikhism?

  7. Jodha says:

    Kaizen – I am not sure if Sikhs have ALWAYS believed that they were superior, but you are right at present that certain sections of the community that call themselves Sikhs beleive themselves superior than others. Casteism does exist. It isn't about leaving anybody alone. As I stated in the post, many that identify themselves as Ravidassias reject the ppolitical move by Dera Sachkhand Ballan. I am calling for those that identify themselves as Sikhs to introspect.

    Darapuri – I don't think anyone would disagree with you. Gurmat rejects caste and any division; unfortunately too many Sikhs do not practice Gurmat.

  8. Jodha says:

    Kaizen – I am not sure if Sikhs have ALWAYS believed that they were superior, but you are right at present that certain sections of the community that call themselves Sikhs beleive themselves superior than others. Casteism does exist. It isn't about leaving anybody alone. As I stated in the post, many that identify themselves as Ravidassias reject the ppolitical move by Dera Sachkhand Ballan. I am calling for those that identify themselves as Sikhs to introspect.

    Darapuri – I don't think anyone would disagree with you. Gurmat rejects caste and any division; unfortunately too many Sikhs do not practice Gurmat.

  9. balsingh79 says:

    Kuldip Kumar
    [email protected]
    Dear Brother Balwant Singh25-01-2010
    Now my submissions to your allegations/observations:
    First of all, I agree and concede: I am not a scholar; and perhaps, not a ‘Sikh’ too. I do revere Guru Granth Sahib and its creators: right from Guru Nanak to Guru Ravidas and Guru Kabir.
    You have objections on my calling Guru Ravidas as ‘Guru’. You say Sikh tenets so lay down. Can you please quote where it is laid down that except ten Gurus, none else be called ‘Guru’ though their Bani is respected as Guru Granth Sahib. I presume you have no evidence of such Sikh tenets.
    On my part, I have following arguments/evidence for calling him Guru:
    1.The GGS is creation of some Sikh Gurus and other Saints. They created Bani of the GGS. That means they created the GGS. A creator is always greater than his creation. Hence these saints are GREATER than the GGS which contains their creations. If the GGS could be called Guru, its creators too are ‘Guru’ and are supposed to be bestowed with greater reverence than the GGS itself.
    2.Undoubtedly and unquestionably, the GGS is greater than all Sikhs. For a moment, we agree it refers to all non-Sikh Saints as Bhagat. BUT where does it say that these Saints be called Bhagat by ordinary Sikhs. How can you equate yourself with the GGS in calling them Bhagat? If the GGS call them Bhagat, are you too the GGS or equal to the GGS that you are calling them Bhagat! If my father called my Chacha as “Ramu”, does it mean, I too can call him ‘Ramu’?
    3.If you interpret that their Bani is classified under “Bhagat Bani”, hence you call them Bhagat. Then why on the same criterion, those be not called “Mahila” who named themselves as such in the the GGS?
    4.Guru Nanak brought Guru Ravidas’ bani and he used to sing the same while preaching his Dharma. His successor Gurus watched Guru Nanak singing Bani of Guru Ravidas. Hence, they deemed it fit to adorn the GGS with his Bani. If GND is revered as Guru then why not that Guru be revered as Guru whose Bani this Guru sang in spreading his Dharam? Our founder Guru carried his Bani on his head and we are calling the creator of such bani to be Bhagat i.e. follower!! How ridiculous!! GND CAN NOT be called Guru unless and until we revere Guru Ravidas as Guru.
    5.Leave aside all! When Guru Gobind Singh commanded that ‘henceforth only the GGS would be treated as Guru’. “Sab Sikhon ko hukam hai Guru Manyo Granth” what did he mean? Did he mean “the bundle of printed pages that are fastened inside a cover so that you can turn them and read them i.e. book” be revered as Guru? NO, not at all. He meant the Bani and their creators be treated as guide (Guru) to live a solemn life. Did he differentiate between Bani of Sikh Gurus and that those of non- Sikh Gurus while adorning the GGS as Guru!
    If the Commander has not said so, who the Balwants or Kuldips are to say so!
    So Brother DONOT utter Brahmanic words. Lets be guided by our Gurus and their deeds. Guru Ravidas is as much Sikh Guru as are GND and the GGS.
    contd…..

  10. balsingh79 says:

    Kuldip Kumar
    [email protected]
    Dear Brother Balwant Singh25-01-2010
    Now my submissions to your allegations/observations:
    First of all, I agree and concede: I am not a scholar; and perhaps, not a ‘Sikh’ too. I do revere Guru Granth Sahib and its creators: right from Guru Nanak to Guru Ravidas and Guru Kabir.
    You have objections on my calling Guru Ravidas as ‘Guru’. You say Sikh tenets so lay down. Can you please quote where it is laid down that except ten Gurus, none else be called ‘Guru’ though their Bani is respected as Guru Granth Sahib. I presume you have no evidence of such Sikh tenets.
    On my part, I have following arguments/evidence for calling him Guru:
    1.The GGS is creation of some Sikh Gurus and other Saints. They created Bani of the GGS. That means they created the GGS. A creator is always greater than his creation. Hence these saints are GREATER than the GGS which contains their creations. If the GGS could be called Guru, its creators too are ‘Guru’ and are supposed to be bestowed with greater reverence than the GGS itself.
    2.Undoubtedly and unquestionably, the GGS is greater than all Sikhs. For a moment, we agree it refers to all non-Sikh Saints as Bhagat. BUT where does it say that these Saints be called Bhagat by ordinary Sikhs. How can you equate yourself with the GGS in calling them Bhagat? If the GGS call them Bhagat, are you too the GGS or equal to the GGS that you are calling them Bhagat! If my father called my Chacha as “Ramu”, does it mean, I too can call him ‘Ramu’?
    3.If you interpret that their Bani is classified under “Bhagat Bani”, hence you call them Bhagat. Then why on the same criterion, those be not called “Mahila” who named themselves as such in the the GGS?
    4.Guru Nanak brought Guru Ravidas’ bani and he used to sing the same while preaching his Dharma. His successor Gurus watched Guru Nanak singing Bani of Guru Ravidas. Hence, they deemed it fit to adorn the GGS with his Bani. If GND is revered as Guru then why not that Guru be revered as Guru whose Bani this Guru sang in spreading his Dharam? Our founder Guru carried his Bani on his head and we are calling the creator of such bani to be Bhagat i.e. follower!! How ridiculous!! GND CAN NOT be called Guru unless and until we revere Guru Ravidas as Guru.
    5.Leave aside all! When Guru Gobind Singh commanded that ‘henceforth only the GGS would be treated as Guru’. “Sab Sikhon ko hukam hai Guru Manyo Granth” what did he mean? Did he mean “the bundle of printed pages that are fastened inside a cover so that you can turn them and read them i.e. book” be revered as Guru? NO, not at all. He meant the Bani and their creators be treated as guide (Guru) to live a solemn life. Did he differentiate between Bani of Sikh Gurus and that those of non- Sikh Gurus while adorning the GGS as Guru!
    If the Commander has not said so, who the Balwants or Kuldips are to say so!
    So Brother DONOT utter Brahmanic words. Lets be guided by our Gurus and their deeds. Guru Ravidas is as much Sikh Guru as are GND and the GGS.
    contd…..

  11. balsingh25 says:

    contd …….
    Though relevent, I am not discussing here the point that most of the scholars agree that GND was baptized follower of Guru Kabir, a Dharam Bhai of Guru Ravidas. Saint Satpal of Satlok Ashram Barwala, a follower of Guru Kabir preaches this everywhere he goes.
    So far as the term Mahila is concerned, there may be some Arabic term as such but HERE IN THE GGS THE TERM MAHILA HAS BEEN USED TO MEAN A WOMAN. Here it is NOT an Arabic term. Bhai Kahhan Singh has specifically stated in Mahankosh (Pp. 3274 & 3284) that Sikh Gurus have called themselves Mahila i.e Stri or wife, woman. So brother, have courage to accept Truth.
    In our school times, our Punjabi teacher was Giani Thakar Singh. He would often tell us that the Bhai of gurudwara is wrongly reciting the Bani; he is pronouncing Mahila as mahhla. Like you, we too would say; how can a man be ‘woman’ of God! But it is!
    In our college days, our Punjabi teacher Dr. Harchand Singh Chand was once teaching us Baba Farid’s Bani: Tonight I did not sleep with my husband, my limbs are aching…..
    When he transliterated it in simple Punjabi, there arose furor from girls side for ‘obscenity’ in the verse. He then told us that in our old culture wife could NEVER get or think of ‘another’ husband. So our Gurus deemed and depicted themselves as women of God. Like a woman they would not think of another God.
    So brother, our Gurus called themselves as ‘woman’ of God.
    Now the last and perhaps the most important point of contention :Jatt vs. Dalit. Brother Balwant Singh there is a Punjabi song : wounds of heart are new, touch them not. You have pricked those wounds. So if I say something wrong, I presume you will please show maturity and take it in right perspective.
    DV and its writers NEVER repeat NEVER want a split between the two Sikh famalies. Yes, I agree being Dalits, we take little more side of Dalits. BUT when outsiders i.e. Brahmanists attack Sikhism we are equally or more pained than the Jatts. Right from Bhai Bala & Mardana to Sardar Beant Singh we have served, the Sikh Panth with our sweat and blood. THERE HAS NOT BEEN A SINGLE OCCASION WHEN WE TURNED GANGU OR MAHA SINGH. Our ancestors always stood by the Gurus and the Panth in thick and thin.
    It was unblemished services rendered by our ancestors that Dasham Pitah said: Ranghrete Guru ke Bete! Did he ever utter such words for Jatts? If we compare services of Jatt and Dalits, one truth NONE can deny or refute: our forefathers never compelled our Guru to write ‘bedava’. So ours service to the cause of Sikhism is much more greater than that of the Jatts.
    Even S. Ranjit Singh was a Sansi (a Dalit caste) who covered Darbar Sahib with gold!
    For more details you may please read : Sikh Panth De Rakhe : Dalits. After reading his book, it appears Sikhism survived due to sacrifices of Dalits only.
    Now please compare what Jatts and Dalits are getting from the Gurudwaras. How many of the five Jathedars are Dalits? How many Pardhans of SGPC have been Dalits? How many Pardhans of Akali Dal have been Dalits? How many Sikh CMs have been Dalits? How many Ministers, DCs, SPs etc etc are Dalits. Whereas Population-wise Dalits outnuber Jatts.
    Mr. Balwant Singh, are we there only to shed our blood? When ‘Guru ke Bete’ are more in numbers, why they are lesser in positions? Undoubtedly, we have shed our blood more in quantity and, of course, in quality.
    Guru Gobind Singh put his turban with ‘Kalgi’ on the head of S. Sangat Singh while leaving fort of Chamkor Sahib. The Moughals shreded body of S. Sangat Singh. Can you quote how many Gurudwaras have been erected in his name while full city of Muktsar and its Gurudwara has been dedicated to 40 Sikhs who betrayed but later on joined him.
    GGS called us his Bete i.e. sons. Can you tell me, how many Betes of the Guru have been married into the families of Jatts?
    I am Punjabi by blood and Sikh by practice. I have lived in villages of Punjab. I have seen life of ‘Seeris’ who are none other than Dalits. The house where I lived belonged to a Jattt. He knew my caste. He or his family never showed ill will towards me. But their seeri was always offered food in separate utensils which he had to clean himself and keep in a shed where buffalos were reared.
    This is the position of ‘Guru ke Bete”.
    You say it is Be-adbi to call Guru Ravidas as ‘Guru’ when the GGS is installed. It is purely your personal interpretation. We have been doing it since decades; none objected. Anyhow, my point is; if this is be-adbi what you will call when a person sits in chair before the GGS. And more importantly when his seat is higher than that of the GGS!
    Why it was and it is NOT found to be be-adbi by you people? If I say because the person sitting on a higher seat was Jatt CM so you ignored him, you will say we are dividing Jatt and Dalits.
    Brother Balwant Singh why same rule, same stick is not used to punish a be-adab fellow, may he be Balwant or kuldip? Why Dalits and Jatts are punished under different rules?
    contd……….

  12. balsingh25 says:

    contd …….
    Though relevent, I am not discussing here the point that most of the scholars agree that GND was baptized follower of Guru Kabir, a Dharam Bhai of Guru Ravidas. Saint Satpal of Satlok Ashram Barwala, a follower of Guru Kabir preaches this everywhere he goes.
    So far as the term Mahila is concerned, there may be some Arabic term as such but HERE IN THE GGS THE TERM MAHILA HAS BEEN USED TO MEAN A WOMAN. Here it is NOT an Arabic term. Bhai Kahhan Singh has specifically stated in Mahankosh (Pp. 3274 & 3284) that Sikh Gurus have called themselves Mahila i.e Stri or wife, woman. So brother, have courage to accept Truth.
    In our school times, our Punjabi teacher was Giani Thakar Singh. He would often tell us that the Bhai of gurudwara is wrongly reciting the Bani; he is pronouncing Mahila as mahhla. Like you, we too would say; how can a man be ‘woman’ of God! But it is!
    In our college days, our Punjabi teacher Dr. Harchand Singh Chand was once teaching us Baba Farid’s Bani: Tonight I did not sleep with my husband, my limbs are aching…..
    When he transliterated it in simple Punjabi, there arose furor from girls side for ‘obscenity’ in the verse. He then told us that in our old culture wife could NEVER get or think of ‘another’ husband. So our Gurus deemed and depicted themselves as women of God. Like a woman they would not think of another God.
    So brother, our Gurus called themselves as ‘woman’ of God.
    Now the last and perhaps the most important point of contention :Jatt vs. Dalit. Brother Balwant Singh there is a Punjabi song : wounds of heart are new, touch them not. You have pricked those wounds. So if I say something wrong, I presume you will please show maturity and take it in right perspective.
    DV and its writers NEVER repeat NEVER want a split between the two Sikh famalies. Yes, I agree being Dalits, we take little more side of Dalits. BUT when outsiders i.e. Brahmanists attack Sikhism we are equally or more pained than the Jatts. Right from Bhai Bala & Mardana to Sardar Beant Singh we have served, the Sikh Panth with our sweat and blood. THERE HAS NOT BEEN A SINGLE OCCASION WHEN WE TURNED GANGU OR MAHA SINGH. Our ancestors always stood by the Gurus and the Panth in thick and thin.
    It was unblemished services rendered by our ancestors that Dasham Pitah said: Ranghrete Guru ke Bete! Did he ever utter such words for Jatts? If we compare services of Jatt and Dalits, one truth NONE can deny or refute: our forefathers never compelled our Guru to write ‘bedava’. So ours service to the cause of Sikhism is much more greater than that of the Jatts.
    Even S. Ranjit Singh was a Sansi (a Dalit caste) who covered Darbar Sahib with gold!
    For more details you may please read : Sikh Panth De Rakhe : Dalits. After reading his book, it appears Sikhism survived due to sacrifices of Dalits only.
    Now please compare what Jatts and Dalits are getting from the Gurudwaras. How many of the five Jathedars are Dalits? How many Pardhans of SGPC have been Dalits? How many Pardhans of Akali Dal have been Dalits? How many Sikh CMs have been Dalits? How many Ministers, DCs, SPs etc etc are Dalits. Whereas Population-wise Dalits outnuber Jatts.
    Mr. Balwant Singh, are we there only to shed our blood? When ‘Guru ke Bete’ are more in numbers, why they are lesser in positions? Undoubtedly, we have shed our blood more in quantity and, of course, in quality.
    Guru Gobind Singh put his turban with ‘Kalgi’ on the head of S. Sangat Singh while leaving fort of Chamkor Sahib. The Moughals shreded body of S. Sangat Singh. Can you quote how many Gurudwaras have been erected in his name while full city of Muktsar and its Gurudwara has been dedicated to 40 Sikhs who betrayed but later on joined him.
    GGS called us his Bete i.e. sons. Can you tell me, how many Betes of the Guru have been married into the families of Jatts?
    I am Punjabi by blood and Sikh by practice. I have lived in villages of Punjab. I have seen life of ‘Seeris’ who are none other than Dalits. The house where I lived belonged to a Jattt. He knew my caste. He or his family never showed ill will towards me. But their seeri was always offered food in separate utensils which he had to clean himself and keep in a shed where buffalos were reared.
    This is the position of ‘Guru ke Bete”.
    You say it is Be-adbi to call Guru Ravidas as ‘Guru’ when the GGS is installed. It is purely your personal interpretation. We have been doing it since decades; none objected. Anyhow, my point is; if this is be-adbi what you will call when a person sits in chair before the GGS. And more importantly when his seat is higher than that of the GGS!
    Why it was and it is NOT found to be be-adbi by you people? If I say because the person sitting on a higher seat was Jatt CM so you ignored him, you will say we are dividing Jatt and Dalits.
    Brother Balwant Singh why same rule, same stick is not used to punish a be-adab fellow, may he be Balwant or kuldip? Why Dalits and Jatts are punished under different rules?
    contd……….

  13. balsingh25 says:

    contd……..
    If Guru Har Rai could disown his son for mere reciting one word wrongly, how can you be a true Sikh by owning a be-adab fellow? Can you dare disown him? Had it been S. Buta Singh or Giani Zail Singh, he would have been declared ‘tankhayiya’.
    The list is perhaps endless. Let us bury the hatchet. Lets fight our enemy, if you can see him. Please cleanse our Gurughars of RSSians. Do not use term ‘temples’ for Gurudwara. Temples are citadels of sins. Kick away sons of Gangu, if you can.
    Brother Balwant Singh ji, I hope you would understand our feelings. Perhaps the times of selfless service are over. Today’s generation demands more than what it does. The successors of Sardar Beant Singh (modern day martyre) do not want to be as selfless as that of Sardar Sangat Singh or Sardar Jiwan Singh. The “Kanshi Ram effect” (The Greater the number, the greater the share) is fast gaining momentum. It has become watchword for the new generation. The Sooner we accept it, the Better it would be.
    Dasham Pitah gave us sword and we shed our blood for him. So he called us ‘Sons’. Guru Ravidas shed his blood for us. Hence we call him our ‘Father’. Thus we are sons equally to both the Gurus.
    So brother do not object to our calling our father a ‘Guru’. He is Guru.

    Dear Brother, I hope you would please ponder over my submissions with calm heart. If I said something wrong, please do point out, I will clarify the point.
    I again thank for your letter and hope you would please continue the process.
    With regards,

  14. balsingh25 says:

    contd……..
    If Guru Har Rai could disown his son for mere reciting one word wrongly, how can you be a true Sikh by owning a be-adab fellow? Can you dare disown him? Had it been S. Buta Singh or Giani Zail Singh, he would have been declared ‘tankhayiya’.
    The list is perhaps endless. Let us bury the hatchet. Lets fight our enemy, if you can see him. Please cleanse our Gurughars of RSSians. Do not use term ‘temples’ for Gurudwara. Temples are citadels of sins. Kick away sons of Gangu, if you can.
    Brother Balwant Singh ji, I hope you would understand our feelings. Perhaps the times of selfless service are over. Today’s generation demands more than what it does. The successors of Sardar Beant Singh (modern day martyre) do not want to be as selfless as that of Sardar Sangat Singh or Sardar Jiwan Singh. The “Kanshi Ram effect” (The Greater the number, the greater the share) is fast gaining momentum. It has become watchword for the new generation. The Sooner we accept it, the Better it would be.
    Dasham Pitah gave us sword and we shed our blood for him. So he called us ‘Sons’. Guru Ravidas shed his blood for us. Hence we call him our ‘Father’. Thus we are sons equally to both the Gurus.
    So brother do not object to our calling our father a ‘Guru’. He is Guru.

    Dear Brother, I hope you would please ponder over my submissions with calm heart. If I said something wrong, please do point out, I will clarify the point.
    I again thank for your letter and hope you would please continue the process.
    With regards,

  15. Dear friends,
    Jai Bheem ji,
    Ravidassia religion is the outcome of our bitter experience with sikh religion. It has nothing to do with hindu religion at this point. Those who announced themselve Ravidassia were having faith in Guru Granth, they were separated from hindu long long ago. So I will discuss only bad points of sikh attitude in this mail. Everyone knows that we were not being treated equally in sikh Gurdwaras. Sikhs have lots of problems when we call Guru to Ravidass ji Maharaj. They don't like Guru Ravidass ji's picture in Guru Ravidas Gurughar. They tell us that you guys are coming to Gurughar with covered head where your Guru's picture is with uncovered head. So we are not independent even in our own Gurughars. I heard a few months ago that UK sikhs were complaining of Guru Ravidass ji's picture in Guru Ravidass Gurughar, they posponed this objection after the involvement of SGPC chief Makkar. I learned that UK Ravidassia's had to beg to keep their Guru's picture in their own Gurudwara. We are facing countless problems from sikhs. Rehat Maryada is the term used as an excuse to step on us, actually they are not able to digest our progress. So if you keep all these things in mind you will not find anything wrong in announcing a new religion. Some people say that instead of running away we should fight for justice, I want to say that you fight and waste your time, money and young blood for what? If someone cannot survive without Guru Granth, then <a href="http://www.srigranth.org” target=”_blank”>www.srigranth.org is the site, go and read online, no one will come to check you whether you covered your head or put off the shoes or not.
    Don't give second vienna to your next generation. Be wise and instead of borrowing, have your own.

    Jai Bheem ji.

  16. Dear friends,
    Jai Bheem ji,
    Ravidassia religion is the outcome of our bitter experience with sikh religion. It has nothing to do with hindu religion at this point. Those who announced themselve Ravidassia were having faith in Guru Granth, they were separated from hindu long long ago. So I will discuss only bad points of sikh attitude in this mail. Everyone knows that we were not being treated equally in sikh Gurdwaras. Sikhs have lots of problems when we call Guru to Ravidass ji Maharaj. They don't like Guru Ravidass ji's picture in Guru Ravidas Gurughar. They tell us that you guys are coming to Gurughar with covered head where your Guru's picture is with uncovered head. So we are not independent even in our own Gurughars. I heard a few months ago that UK sikhs were complaining of Guru Ravidass ji's picture in Guru Ravidass Gurughar, they posponed this objection after the involvement of SGPC chief Makkar. I learned that UK Ravidassia's had to beg to keep their Guru's picture in their own Gurudwara. We are facing countless problems from sikhs. Rehat Maryada is the term used as an excuse to step on us, actually they are not able to digest our progress. So if you keep all these things in mind you will not find anything wrong in announcing a new religion. Some people say that instead of running away we should fight for justice, I want to say that you fight and waste your time, money and young blood for what? If someone cannot survive without Guru Granth, then http://www.srigranth.org is the site, go and read online, no one will come to check you whether you covered your head or put off the shoes or not.
    Don't give second vienna to your next generation. Be wise and instead of borrowing, have your own.

    Jai Bheem ji.

  17. justasikh says:

    Munish Veerji

    Thanks for your expression of your thoughts. It's very helpful to see other perspectives.

    For me, where I am in my life, I see this. When Guru Nanak went to the family of Baba Farid Ji, a mystic who lived hundreds of years before him, to seek his bani to include with his own, there is a fundamental statement being made.

    Ik Onkar.

    People now a days sadly try to measure with rules and interpretations what can only be learnt, understood and lived by the heart and spirit.

    Sikhs have one simple believe in my mind, to rever it's Guru with the utmost respect. They do so with care and attention that has perhaps de-evolved into ritual without remembering the spirit of the intent.

    The Guru, today, for the Sikhs, symbolically, literally (and maybe ironically given the topic of this post) was showing one light, one jot, one energy, one belief, in one onkar, by many names.

    Whether it was the beloved "madness" of Bhagat Kabeer Ji who could see nothing but one light in every verse he wrote, or the verses of Baba Farid Ji, or Guru Ravidas, one thing crosses my mind: If the Sikh Gurus took the writings of other great mystics and compiled it with their own, why are we behaving in a way contrary to that?

    I can appreciate the need for a unique identity, but where it borders, and feeds, "us" and "them", it directly violates Guru Nanak's recognition of one light and spirit in all creation when he mentioned, not so casually or lightly, that there is no such thing as hindu, or musalmaan.

    There are many Bhagats, Babas and great mystics, in any title, who are enshrined in our eternal Guru, Sri Guru Granth Sahib. It was likely done with the knowledge of Guru Gobind Singh Ji that "Dude, he doesn't cover his head, should I file his stuff away?"

    I for one do not believe my Gurus from Nanak through Gobind, and now the Granth were fools. I refuse to see, or feed any division that they clearly worked against in their literal words.

    If the words of the Guru, the Shabad, and what the Gurus did, and was reported were consistent, why must others think the consistency of what they say/do/report is better?

    Maybe it's just me.

    Veerji, I am thankful for the contributions of Ravidass ji in our present, and eternal Guru. He will forever be a part of that, and all Sikhs and that link will never be broken. Just as the great mystics of their time, whether they were Guru Nanak, Gobind, or Ravidass ji were an extreme minority in their thought, word, and actions, it's not much different now.

    It's up to us to be the lighthouses that radiate the example of how to be the drop in the ocean, and the ocean in the drop. We must learn to continue to respect each other in ways that do not compromise who we are in spirit, intent and support, love, and promote it by living it daily, with every breath, thought, and act.

    Bhul chuk maaf,
    Justasikh

  18. justasikh says:

    Munish Veerji

    Thanks for your expression of your thoughts. It's very helpful to see other perspectives.

    For me, where I am in my life, I see this. When Guru Nanak went to the family of Baba Farid Ji, a mystic who lived hundreds of years before him, to seek his bani to include with his own, there is a fundamental statement being made.

    Ik Onkar.

    People now a days sadly try to measure with rules and interpretations what can only be learnt, understood and lived by the heart and spirit.

    Sikhs have one simple believe in my mind, to rever it's Guru with the utmost respect. They do so with care and attention that has perhaps de-evolved into ritual without remembering the spirit of the intent.

    The Guru, today, for the Sikhs, symbolically, literally (and maybe ironically given the topic of this post) was showing one light, one jot, one energy, one belief, in one onkar, by many names.

    Whether it was the beloved "madness" of Bhagat Kabeer Ji who could see nothing but one light in every verse he wrote, or the verses of Baba Farid Ji, or Guru Ravidas, one thing crosses my mind: If the Sikh Gurus took the writings of other great mystics and compiled it with their own, why are we behaving in a way contrary to that?

    I can appreciate the need for a unique identity, but where it borders, and feeds, "us" and "them", it directly violates Guru Nanak's recognition of one light and spirit in all creation when he mentioned, not so casually or lightly, that there is no such thing as hindu, or musalmaan.

    There are many Bhagats, Babas and great mystics, in any title, who are enshrined in our eternal Guru, Sri Guru Granth Sahib. It was likely done with the knowledge of Guru Gobind Singh Ji that "Dude, he doesn't cover his head, should I file his stuff away?"

    I for one do not believe my Gurus from Nanak through Gobind, and now the Granth were fools. I refuse to see, or feed any division that they clearly worked against in their literal words.

    If the words of the Guru, the Shabad, and what the Gurus did, and was reported were consistent, why must others think the consistency of what they say/do/report is better?

    Maybe it's just me.

    Veerji, I am thankful for the contributions of Ravidass ji in our present, and eternal Guru. He will forever be a part of that, and all Sikhs and that link will never be broken. Just as the great mystics of their time, whether they were Guru Nanak, Gobind, or Ravidass ji were an extreme minority in their thought, word, and actions, it's not much different now.

    It's up to us to be the lighthouses that radiate the example of how to be the drop in the ocean, and the ocean in the drop. We must learn to continue to respect each other in ways that do not compromise who we are in spirit, intent and support, love, and promote it by living it daily, with every breath, thought, and act.

    Bhul chuk maaf,
    Justasikh

  19. bucuresti says:

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