All the Truth about current regimen of rites[MARYADA} at Darbar Sahib
Dr. Harjinder Singh Dilgir
Some people insist that the present regimen of rites (maryada) at
Darbar Sahib is the authentic and original. But in fact, it is a
perverted maryada a confluence of Nirmalas, Udasis and Benares
(thieves) Brahmins.
The foundation of Darbar Sahib was laid on January 3rd, 1588 by Guru
Arjan Dev ji (Then in 1762 having been demolished by Durani (Muslim
invader), the present building foundation was re- laid in April 1765 by
Sardar Jassa Singh Ahluwalia). Earlier in 1564 Guru Ram Das ji
established the town as “Guru’s abode” and he only got the water
sarovar (pond) completed. Guru Hargobind Sahib stayed in this town till
1634, and after that till 1696, it was controlled by Prithi Chand of
Minah’s family. In 1698 Bhai Mani Singh took over . From 1716 to 1722
and from 1734 to 1765 battles continued between Sikhs and Muslims &
Afghanis for the town. From 1765 the Sikhs took firm control. The
present building creation was started from that point. Then the town
came under the control of the Bhangi misl, but the upkeep of the Darbar
Sahib stayed with the Shaheedan’s misl. At this point the leader of
this misl (Shaheedan’s) was Akali Phula Singh.
After capturing Amritsar, Maharajah Ranjit Singh ji appointed a Tax
collector by the name of Brahmin Rulia Ram Misr. The living quarters
of this Rulia Ram faced Gurdwara Tahli Sahib Amritsar. ( His decsended
custodians continued to live there until after 1947. See: Amar Singh,'s
Zafarnama Ranjit Singh). According to this writer Pandit Ganga Ram
Diwan was also given a senior most position. (Due to anti-Sikh
activities of this Ganga Ram, in 1814 Akali Phula Singh left Amritsar
and went to Anandpur). These Brahmin advisors apparently influenced the
change of the color of the Nishan Sahib in Ranjit Singh’s kingdom
from Blue to white and then rusty/saffron/yellow.
A Brahmin Misr was the Finance Controller of Ranjit Singh. After the
misr's death in 1808 his son, Bailey Ram became the Chief of Exchequer
(afterwards Bailey Ram’s brother Misr Roop Lal became the Chief
Operating Officer of Jallandhar and Misr Sukh Raj a General in the
Army). Ranjit Singh’s Minister of Religious Affairs (the one deciding
of donations to religious institutions), was a Brahmin, caused most of
the money to be disbursed to Mandirs (Hindu Temples). This Minister
while fully knowing, as if in show off tokenism gave sums to Darbar
Sahib while many times more to be given to Mandirs. Many millions of
rupees of Ranjit Singh’s Kingdom were received by Brahmins at Thanesar
(Kurukshetra), Hardwar and Benares (Kanshi) or given for the Gold
gilding of Mandirs in Kangra, Jawalamukhi, Jammu, and Benares. Tilla
Gorakh Nath, Dhianpur, Pandori and the Dhamtal yogis dehras (controlled
complexes), dozens of shivallas (yogic retreats) and Mandirs too
received large sums of money from Ranjit Singh. Udasis and Nirmalas
dehras also received great sums of monies.
Brahmin Ministers (and Dogras too) saw Akali Phula Singh as a big rock
in their path. They wanted to establish firm control over Darbar Sahib.
As a result they created a new plan. They started to heap praises of
Akali Phula Singh for bravery and valor subsequently started
dispatching him to battles which were very treacherous. But
fortunately, the bad luck of Brahmins prevailed that Akali Phula Singh
would win every battle and come back alive. Finally the Dogras got
Akali Phula Singh assassinated through undercover operatives on March
18th, 1823 and posited his death to Afghani Ghazis.With Akali Phula
Singh removed the Brahmins had Darbar Sahib under their firm control.
Udasi Sadhus Entry into Sikhi (Encroachment)
These Brahmin Ministers of Ranjit Singh began to offer lot of the
land around Darbar Sahib to Udasis sadhs. (Where they created gangs and
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=39357
Dehras carrying out preaching against Sikhi. Later in
these Dehras history, philosophy and Gurbani was manipulated,
disparaging books were written and disseminated. Whereas all the land of Guru’s
Chak (Amritsar) belonged to Darbar Sahib which the Guru Ram Das ji in
1564 bought from the Tung village people paying full value, and to be
not subsequently sold or given away.
The Udasis created a couple of land makers around Darbar Sahib
from the times of the misls (Sikh clans of Punjab). Between the Akal
Takhat Sahib and Darbar Sahib (where at present the panthic detractors have
made the Akal Takhat Secretariat) was the Bunga (marker) of Udasi Pritam Das
which he created in 1775 and outside he furled his (Udasis) rust colored flag. Due to this flag (Jhanda) this collective started to be called “Jhanda Bunga”. In a storm in 1841 this flag marked felled.
Later in 1843 Maharajah Sher Singh created a new flag in its place.
Along with it Desa Singh Majithia also got another flag established
(Bhai Kahan Singh Nabha, Mahan Kosh). Later the Pujaris (sermonizer
ritualists) started to call these Miri-Piri (Spiritual-Martial) flags.
Gullible Sikhs started believing these Udasi flags as Miri-Piri flags.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=39357
Whereas the true flag, which was blue and stayed with Misl Nishanwalian
(the one carried to lead armies and was with the Nihang Singhs).
The Control/Occupation by Nirmalas of Darbar Sahib
Around the times of Pritam Das, between 1780 to 90, Surat Singh Nirmala
also established a dehra at Amritsar. He also created a marker (Bunga)
which started to be called Gyanian (of the learned) bunga. He had
studied under the Brahmins in Benares. Linked to Bhai Mani Singh’s name is the
composition of “Bhagat Ratnavli”, which is also known as “Bhagatmala of
Sikhs” (and Prem Ratnavli) was also written by him. In these writings
there is plenty of preaching of Brahmanism and brahmanwaad. So from
this started the dilution of Sikhs,through Udasis-Nirmalas in earnest.
Surat Singh died in 1803.
While Akali Phula Singh was around, these Nirmalas stayed within their
quarters and survived through alms of Rajahs and found subsistence. But
the Nirmalas did not interfere in Darbar Sahib. Therefore they
could not influence any rites regimen at Darbar Sahib. But when Akali
Phula Singh was martyred, Sant Singh the son of Nirmala Surat Singh
became the head Granthi (Priest) of Darbar Sahib. Due to the Brahmin
Ministers, he became very close to Ranjit Singh. He himself
did lot of self serving antics (kiss azz) of Ranjit Singh and Brahmin
Misr Rulia Ram and Misr Bailey Ram sustained his praises in front of
Ranjit Singh. The Brahmins influenced Ranjit Singh and caused him to
provide funds for the Gold gilding of Darbar Sahib. Sant Singh had no
limits to kissing azz and started to position Ranjit Singh at the level
of Guru Gobind Singh and started calling him “Singh Sahib” (Singh Sahib
was only used towards Guru Gobind Singh ji till then: see Mahan Kosh).
Later he even got it inscribed at the front foyer to Darbar Sahib.
Now that Sant Singh was all-in-all of Darbar Sahib he started all
Benarsi Brahmanic practices. Whatever is against wisdom in Sri Guru
Granth Sahib (against Gurmat - wisdom of creator) and practiced at
Darbar Sahib is all the remnants of Sant Singh and his descendents and
brahmanwaad they introduced.
Sant Singh died in 1832 and Darbara Singh, his disciple (who
was priest at Darbar Sahib at the time) became Head Priest and Jodh
Singh became the priest. Gurmukh Singh, son of Sant Singh became the
controller of Akal Takhat. In the Lahore Royal House during intransient
times he supported Sandhawalians, as a result Heera Singh Dogra got him
assassinated in 1843. After that Parduman Singh became controller of
Akal Takhat and held ceremonial control till his death on November
20th, 1877. “Gurbilas Patshahi Sixth” (which is pushed as the poetry of
poet Sohan) belonged to Gurmukh Singh (controller Akal Takhat) and his
companion Darbara Singh (the preacher at Darbar Sahib), composed
between 1830 and 1840.
The Code of Operation and Conformance of Darbar Sahib
During 1859 the English under the auspices of Brahmin Raja Teja Singh
(sub-Commander of Ranjit Singh’s army, Misr Teja Ram- alias Raja Teja
Singh) created a fake committee and “Compliance Guidelines”
took control of Darbar Sahib through the “Pujaris” (Hindu Preachers).
In these “Compliance Guidelines” there was nothing about Gurmat Maryada
but instead was in principle a system for the way to subdivide Darbar
Sahib income from offerings, charitable donations, and property between
Pujaris, Granthis, incense bearers, music/hymns players, the civil
controllers and other employees. In 1881 the District Commissioner
Kapoor dissolved this make believe committee and took full control
administratively. At this time all Pujaris and impersonators were
Udasis and Nirmalas. Finally on 12th of October, 1920 the control of
Darbar Sahib was returned to the Sikhs and on 15th of November 1920
Shiromani Committee (Supreme Council) came to be formed. But Shiromani
Committee in pre-occupation of agitations for independence paid little
heed to the elimination of false norms against Sri Guru Granth Sahib
guidance established by renegades and the Brahmanic practices.
From 1920 to 1962 Darbar Sahib stayed with the Sikhs in communal
servitude but after the control by Fateh Singh the operation started to
deteriorate. In 1972, after the death of Fateh Singh, Gurcharan Singh
Tohra took control. During this time some communists started to be
party to the operations. During this time even though the caliber of
employees started to be subpar, many of the granthis were good.
During the savage conflict (1986-1992) the control started to come
under Chowk (circle) Mehta dehra. But in 1999 after Parkash Singh
Badal’s control of Shiromani Prabhandak Committee, in Darbar Sahib
Puran Singh, Joginder Singh Vedanti and Gurbachan Singh coming to be
the Chowk Mehta Dehra established full control.Currrently, in 2012,
most of the rites and practices are Nirmala-Udasi. Most parts of it are against
the teachings of Sri Guru Granth Sahib ji. This is not Gurmat (per
Guru) but per Nirmala-Udasi-Brahmani Maryada.
Of the hundreds of activities carried out against Gurmat (manmat –
guided by mind than wisdom per the creator), I will cite two or three
aspects below.
Establishing Hindu Murtis [idols of deities]in Darbar Sahib
In 1859 when the renegades under Brahmin Teja Sihn took firm control
then they started bringing scenically depicting statues/stones carvings
of Hindu male and female deities. Most folks in Punjab were illiterate
and these clever Brahmins would get them to worship and entrap using
techniques of fables and miracles. The monies collected would also
give a share to Brahmin Pujaris. This way they had a good business going. This activity
also got further strengthened because the leader of Singh Sabha
movement in Amritsar, Khem Singh Bedi also used to worship such idols. Even though
the Singh Sabha reform movement had started, but in Amritsar this
Brahmin gang was still in control. When Khem Singh gang got the Pujaris
(of Darbar Sahib) to issue a violation dictum (Hukamnama) against
Gurmukh Singh, then in its support this group called a meeting where
Rawalpindi, Amritsar, Faridkot and those who had already signed up in
support were invited.
At this event, a Sikh distributed an eight page open letter with forty points. In it were allegations against the Amritsar group regarding anti Sikh activities. He was removed after being beaten up. One of the items in the allegations was that this group
does/supports the worship of murtis. The key allegations were these:
1.Sitting on pillows in the presence of Sri Guru Granth Sahib Ji;
2.Beyond Ten Guru jis and Sri Guru Granth Sahib Ji to proclaim self to be
twelfth, thirteenth and fourteenth Guru;
3. Wearing janeau (hindu string around the waist );
4. Coloring the beard to make it black;
5.Worshipping Hindu idol statues.
This point is worth noting that under the control of Khem Singh Bedi pujari group, under the encouragement of pujaris up till 1905 the statues of Hindu deities reflecting scenarios kept arriving (even though Chief Khalsa Diwan has been established). In 1905, Aroor Singh (1865-1926) became in-charge of Darbar Sahib. He was son of Harnam Singh Shergill, a DSP (Deputy Superintendent of Police) who was firm supporter purity per Guru ji’s guidance.
After taking charge, Aroor Singh invited Brahmins and advised them against doing anti-Sikh activities in Darbar Sahib and to desist; in spite of being repeatedly
told when they did not stop; then on the day of May 2nd, 1905 a notice
was placed at Darbar Sahib that no one may act against Sikhi or
perform other religious practices and such will be liable to penalty.
Four days later on May 6th they came back with more murtis/idols. Then Aroor
Singh wrote to the DC of Amritsar, that such Brahmins be arrested and
requested Police help (Official record: Home Political 1905, File
Number 668/12). When the Brahmins learned of this letter, they ran away
leaving behind sculptures and statues. Arroor Singh himself demolished
the idols by kicking and the remanant trash was disposed of.
Role of another Gang of Nirmalas in Patna
During the time of Surat Singh’s arrival in Amritsar, around
1770-75 another gang of Nirmalas became active in Patna. There under
auspices of nirmalias Nawal Singh, Dayal Singh and Sukha Singh granthi
the pujaris started composition of books. These Nirmalias composed
Bachittar Natak (now called Dasam Granth,ironically).
(Bhai Kahan Singh Nabha’s entry regarding Sukha Singh: Granthi of
Harmndir Patna Sahib who arranged Sukhmana bani, etc., and created
Dasam granth type treatise. Bhai Kahan Singh also writes that Sarab Loh
Granth is also a composition of this Sukha Singh.)
Actually Dasam Granth was created in 1775-83; According to Charles
Wilkin(1781) its first script was Nagri (Hindi and Sanskrit). Many decades
later it came to Punjab. It was created as a book in 1897. This was all
a conspiracy of Nirmalias and the English. First of all in 1810 Malcolm
started disseminating it. He indicated the basis of this as Colbrook
spring which Nirmala Atma Ram created as a composition.
Dasam Granth was also in futile attempted to be linked to Bhai Mani
Singh ji. The basis for which was a false letter (this letter has other
errors of dates, etc.). Then copies were also made and false dates were
supplanted to make it appear and be misleading as “old”.
After this a reform committee (1897-1902) approval of this was
fabricated. In actual fact this committee was a conspiracy of Khem
Singh Bedi (death 1905) and the English. Khem Singh Bedi is the same
person who used the same Pujaris to issue an edict against the leader
of Singh Sabha movement. Khem Singh Bedi was a special agent of the
Government; he was awarded an assignment of 28272 acres by the crown,
in 1893 he was made member of the Punjab Council and was given many
positions and decorations.
Stopping Women from Sewa, Kirtan and other activities
In 2003 the issue came to much visibility regarding women doing sewa
(community service), kirtan (singing Sri Guru Granth Sahib Ji hymns)
and other activities. Then the Udasi-Nirmala dehra Pujaris in the name
of original Maryada presented argument in support of such
discrimination. They also raised the issue of “Dastoor-e-Amal”
(Behavior Guidelines as seen earlier in the article).
But this “Dastoor-e-Amal” had nothing to do with Gurmat Maryada but was
rather about taking donations, alms, property and income and how to subdivide
it; since no one had a copy so this did not come to be debated. While
the fact is that the women doing Kirtan is historically documented.
Rattan Singh Bhangu writes that mother of Jassa Singh Ahluwalia used to
do Kirtan at Darbar Sahib.
Such be the daughter of a Singh. The father so teaches so well.
Remembering the Gurbani by heart. The Sikh woman being of both
capabilities.||4||
With the book and wearing the Kirpan. Goes to the Sikh congregation.
In the morning do religious service. At the dusk do sodhar Gurbani.||5||
Dohra: By self such beholds and relishing in love.
Both times do the service, such be so contemplating in the creator’s
wisdom.||6||
Chopai: Joining in the company of Sikh sangat. Be of service when
requested not to refuse.
Day and night be so accommodating to do. In praksh (Sri Guru Granth
Sahib Ji opened) deliver hymns.
Go to Gurdwara on all occasions. Never to miss out service to the
creator.
Where the Sikhs so congregate. Be there to sit in attendance of Sri
Guru Granth Sahib Ji and do hymn singing.
(Rattan Singh Bhangu, Prachin Panth Prakash, Sakhi 91, page 94)
Who put restrictions on the women and forsaken
In Darbar Sahib, restrictions on women started during the times of
Nirmalas and Udasis. They were hateful of women. They studied under the
Pandit thieves of Benares and were followers of Tulsi das and Mannu,
and not of the Guru Jis - who gave status to women of the one so giving
birth to Kings (One who gives birth to Kings; Sri Guru Granth Sahib Ji
page 473).
Udasis even restricted the untouchables from entering Darbar
Sahib; they were not allowed to enter Darbar Sahib before 11AM. Where
“Ranghreta Guru Ka Beta” (the handicapped such a son of a Guru too),
“all being of one noor/light” (Sri Guru Granth Sahib Ji, page 1349)
were not to be forsaken. This was all against teachings of the Guru
Jis. At present Pujaris who are followers of Nirmalas and Udasis, they
stop women from sewa, Kirtan and being in Panj Pyare. If it was in
their power, they would deny the fact of mata Jeeto ji breaking the
sugar crumb at the first Amrit ceremony (Khande dee Pahul). The one
demeaning thing is this that on the one hand such classify women as of
weak and low life; but on the other hand labeling for jati-sati (with
honor and sati/”self immolate after”) many Pujaris keep prostitutes and
separated as mistresses while doing forceful actions on ones coming for
service. Amritsar and many Gurdwara Pujaris, their sons and relatives
have many such recorded incidents.
Washing Darbar Sahib with milk and water mixture
Aside from this we should know that to wash Darbar Sahib with milk or
milk-water combo is against Sikh principles and to keep it going many
are perplexed. They should also know that such non-gurmat was never
practiced during Guru Ji’s times as all floors were of earth. Question
would not arise to wash with milk-water combination.
During the times of the Sikh misls (period just before Maharajah Ranjit
Singh) there was no marble there. This white marble was installed
during part of Maharajah Ranjit Singh ji’s time as well as during
Naunihal Singh’s reign; the entire surround was completed with marble
during DC Kapoor’s time and the English. So it is clear that to wash
with milk-water or water started during the English and renegades
(mahant) times. These were the renegades who caused hundreds of manmat
(against Sri Guru Granth Sahib Ji) activities. This is also one from
these. These are against Sikh philosophy and Brahmanic activities.
This is also of knowledge that to wash Darbar Sahib with milk-water or
milk is carried out by ten-fifteen households. These specific
households have made it into as if an underworld monopoly. One more
shameful aspect. Such activity is much against Sikh philosophy and a
sin.
Other non-Sri Guru Granth Sahib Ji Practices
Similarly to give a siropa (cloth of respect) for one hundred rupees;
Sri Guru Granth Sahib Ji being covered with many cloth pieces; doing
the initiation at Darbar Sahib with “Bhattan dey Sawayeh” (not part of
Sri Guru Granth Sahib Ji); lighting an oil lamp at Darbar Sahib; giving
special positions and praises to dignitaries and Kings/Presidents in
Darbar Sahib; bowing to sweet berry tree; in the presence of Sri Guru
Granth Sahib Ji doing separate Akhand Path; bowing and touching ground
everywhere; taking a sip from pool surrounding the central building in
Darbar Sahib; and at least 100 such practice started by the renegades.
(This is all Brahmanic mysticism, fallacies and trickery.)
{Birmingham (England) written 3 to 6 am at my Birthday on October 22nd,
2012}
The credit here goes to my Brother Sr Ambarsaria Ji.I only recorrected some of the earlier paragraphs and some grammer
Dr. Harjinder Singh Dilgir
Some people insist that the present regimen of rites (maryada) at
Darbar Sahib is the authentic and original. But in fact, it is a
perverted maryada a confluence of Nirmalas, Udasis and Benares
(thieves) Brahmins.
The foundation of Darbar Sahib was laid on January 3rd, 1588 by Guru
Arjan Dev ji (Then in 1762 having been demolished by Durani (Muslim
invader), the present building foundation was re- laid in April 1765 by
Sardar Jassa Singh Ahluwalia). Earlier in 1564 Guru Ram Das ji
established the town as “Guru’s abode” and he only got the water
sarovar (pond) completed. Guru Hargobind Sahib stayed in this town till
1634, and after that till 1696, it was controlled by Prithi Chand of
Minah’s family. In 1698 Bhai Mani Singh took over . From 1716 to 1722
and from 1734 to 1765 battles continued between Sikhs and Muslims &
Afghanis for the town. From 1765 the Sikhs took firm control. The
present building creation was started from that point. Then the town
came under the control of the Bhangi misl, but the upkeep of the Darbar
Sahib stayed with the Shaheedan’s misl. At this point the leader of
this misl (Shaheedan’s) was Akali Phula Singh.
After capturing Amritsar, Maharajah Ranjit Singh ji appointed a Tax
collector by the name of Brahmin Rulia Ram Misr. The living quarters
of this Rulia Ram faced Gurdwara Tahli Sahib Amritsar. ( His decsended
custodians continued to live there until after 1947. See: Amar Singh,'s
Zafarnama Ranjit Singh). According to this writer Pandit Ganga Ram
Diwan was also given a senior most position. (Due to anti-Sikh
activities of this Ganga Ram, in 1814 Akali Phula Singh left Amritsar
and went to Anandpur). These Brahmin advisors apparently influenced the
change of the color of the Nishan Sahib in Ranjit Singh’s kingdom
from Blue to white and then rusty/saffron/yellow.
A Brahmin Misr was the Finance Controller of Ranjit Singh. After the
misr's death in 1808 his son, Bailey Ram became the Chief of Exchequer
(afterwards Bailey Ram’s brother Misr Roop Lal became the Chief
Operating Officer of Jallandhar and Misr Sukh Raj a General in the
Army). Ranjit Singh’s Minister of Religious Affairs (the one deciding
of donations to religious institutions), was a Brahmin, caused most of
the money to be disbursed to Mandirs (Hindu Temples). This Minister
while fully knowing, as if in show off tokenism gave sums to Darbar
Sahib while many times more to be given to Mandirs. Many millions of
rupees of Ranjit Singh’s Kingdom were received by Brahmins at Thanesar
(Kurukshetra), Hardwar and Benares (Kanshi) or given for the Gold
gilding of Mandirs in Kangra, Jawalamukhi, Jammu, and Benares. Tilla
Gorakh Nath, Dhianpur, Pandori and the Dhamtal yogis dehras (controlled
complexes), dozens of shivallas (yogic retreats) and Mandirs too
received large sums of money from Ranjit Singh. Udasis and Nirmalas
dehras also received great sums of monies.
Brahmin Ministers (and Dogras too) saw Akali Phula Singh as a big rock
in their path. They wanted to establish firm control over Darbar Sahib.
As a result they created a new plan. They started to heap praises of
Akali Phula Singh for bravery and valor subsequently started
dispatching him to battles which were very treacherous. But
fortunately, the bad luck of Brahmins prevailed that Akali Phula Singh
would win every battle and come back alive. Finally the Dogras got
Akali Phula Singh assassinated through undercover operatives on March
18th, 1823 and posited his death to Afghani Ghazis.With Akali Phula
Singh removed the Brahmins had Darbar Sahib under their firm control.
Udasi Sadhus Entry into Sikhi (Encroachment)
These Brahmin Ministers of Ranjit Singh began to offer lot of the
land around Darbar Sahib to Udasis sadhs. (Where they created gangs and
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=39357
Dehras carrying out preaching against Sikhi. Later in
these Dehras history, philosophy and Gurbani was manipulated,
disparaging books were written and disseminated. Whereas all the land of Guru’s
Chak (Amritsar) belonged to Darbar Sahib which the Guru Ram Das ji in
1564 bought from the Tung village people paying full value, and to be
not subsequently sold or given away.
The Udasis created a couple of land makers around Darbar Sahib
from the times of the misls (Sikh clans of Punjab). Between the Akal
Takhat Sahib and Darbar Sahib (where at present the panthic detractors have
made the Akal Takhat Secretariat) was the Bunga (marker) of Udasi Pritam Das
which he created in 1775 and outside he furled his (Udasis) rust colored flag. Due to this flag (Jhanda) this collective started to be called “Jhanda Bunga”. In a storm in 1841 this flag marked felled.
Later in 1843 Maharajah Sher Singh created a new flag in its place.
Along with it Desa Singh Majithia also got another flag established
(Bhai Kahan Singh Nabha, Mahan Kosh). Later the Pujaris (sermonizer
ritualists) started to call these Miri-Piri (Spiritual-Martial) flags.
Gullible Sikhs started believing these Udasi flags as Miri-Piri flags.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=39357
Whereas the true flag, which was blue and stayed with Misl Nishanwalian
(the one carried to lead armies and was with the Nihang Singhs).
The Control/Occupation by Nirmalas of Darbar Sahib
Around the times of Pritam Das, between 1780 to 90, Surat Singh Nirmala
also established a dehra at Amritsar. He also created a marker (Bunga)
which started to be called Gyanian (of the learned) bunga. He had
studied under the Brahmins in Benares. Linked to Bhai Mani Singh’s name is the
composition of “Bhagat Ratnavli”, which is also known as “Bhagatmala of
Sikhs” (and Prem Ratnavli) was also written by him. In these writings
there is plenty of preaching of Brahmanism and brahmanwaad. So from
this started the dilution of Sikhs,through Udasis-Nirmalas in earnest.
Surat Singh died in 1803.
While Akali Phula Singh was around, these Nirmalas stayed within their
quarters and survived through alms of Rajahs and found subsistence. But
the Nirmalas did not interfere in Darbar Sahib. Therefore they
could not influence any rites regimen at Darbar Sahib. But when Akali
Phula Singh was martyred, Sant Singh the son of Nirmala Surat Singh
became the head Granthi (Priest) of Darbar Sahib. Due to the Brahmin
Ministers, he became very close to Ranjit Singh. He himself
did lot of self serving antics (kiss azz) of Ranjit Singh and Brahmin
Misr Rulia Ram and Misr Bailey Ram sustained his praises in front of
Ranjit Singh. The Brahmins influenced Ranjit Singh and caused him to
provide funds for the Gold gilding of Darbar Sahib. Sant Singh had no
limits to kissing azz and started to position Ranjit Singh at the level
of Guru Gobind Singh and started calling him “Singh Sahib” (Singh Sahib
was only used towards Guru Gobind Singh ji till then: see Mahan Kosh).
Later he even got it inscribed at the front foyer to Darbar Sahib.
Now that Sant Singh was all-in-all of Darbar Sahib he started all
Benarsi Brahmanic practices. Whatever is against wisdom in Sri Guru
Granth Sahib (against Gurmat - wisdom of creator) and practiced at
Darbar Sahib is all the remnants of Sant Singh and his descendents and
brahmanwaad they introduced.
Sant Singh died in 1832 and Darbara Singh, his disciple (who
was priest at Darbar Sahib at the time) became Head Priest and Jodh
Singh became the priest. Gurmukh Singh, son of Sant Singh became the
controller of Akal Takhat. In the Lahore Royal House during intransient
times he supported Sandhawalians, as a result Heera Singh Dogra got him
assassinated in 1843. After that Parduman Singh became controller of
Akal Takhat and held ceremonial control till his death on November
20th, 1877. “Gurbilas Patshahi Sixth” (which is pushed as the poetry of
poet Sohan) belonged to Gurmukh Singh (controller Akal Takhat) and his
companion Darbara Singh (the preacher at Darbar Sahib), composed
between 1830 and 1840.
The Code of Operation and Conformance of Darbar Sahib
During 1859 the English under the auspices of Brahmin Raja Teja Singh
(sub-Commander of Ranjit Singh’s army, Misr Teja Ram- alias Raja Teja
Singh) created a fake committee and “Compliance Guidelines”
took control of Darbar Sahib through the “Pujaris” (Hindu Preachers).
In these “Compliance Guidelines” there was nothing about Gurmat Maryada
but instead was in principle a system for the way to subdivide Darbar
Sahib income from offerings, charitable donations, and property between
Pujaris, Granthis, incense bearers, music/hymns players, the civil
controllers and other employees. In 1881 the District Commissioner
Kapoor dissolved this make believe committee and took full control
administratively. At this time all Pujaris and impersonators were
Udasis and Nirmalas. Finally on 12th of October, 1920 the control of
Darbar Sahib was returned to the Sikhs and on 15th of November 1920
Shiromani Committee (Supreme Council) came to be formed. But Shiromani
Committee in pre-occupation of agitations for independence paid little
heed to the elimination of false norms against Sri Guru Granth Sahib
guidance established by renegades and the Brahmanic practices.
From 1920 to 1962 Darbar Sahib stayed with the Sikhs in communal
servitude but after the control by Fateh Singh the operation started to
deteriorate. In 1972, after the death of Fateh Singh, Gurcharan Singh
Tohra took control. During this time some communists started to be
party to the operations. During this time even though the caliber of
employees started to be subpar, many of the granthis were good.
During the savage conflict (1986-1992) the control started to come
under Chowk (circle) Mehta dehra. But in 1999 after Parkash Singh
Badal’s control of Shiromani Prabhandak Committee, in Darbar Sahib
Puran Singh, Joginder Singh Vedanti and Gurbachan Singh coming to be
the Chowk Mehta Dehra established full control.Currrently, in 2012,
most of the rites and practices are Nirmala-Udasi. Most parts of it are against
the teachings of Sri Guru Granth Sahib ji. This is not Gurmat (per
Guru) but per Nirmala-Udasi-Brahmani Maryada.
Of the hundreds of activities carried out against Gurmat (manmat –
guided by mind than wisdom per the creator), I will cite two or three
aspects below.
Establishing Hindu Murtis [idols of deities]in Darbar Sahib
In 1859 when the renegades under Brahmin Teja Sihn took firm control
then they started bringing scenically depicting statues/stones carvings
of Hindu male and female deities. Most folks in Punjab were illiterate
and these clever Brahmins would get them to worship and entrap using
techniques of fables and miracles. The monies collected would also
give a share to Brahmin Pujaris. This way they had a good business going. This activity
also got further strengthened because the leader of Singh Sabha
movement in Amritsar, Khem Singh Bedi also used to worship such idols. Even though
the Singh Sabha reform movement had started, but in Amritsar this
Brahmin gang was still in control. When Khem Singh gang got the Pujaris
(of Darbar Sahib) to issue a violation dictum (Hukamnama) against
Gurmukh Singh, then in its support this group called a meeting where
Rawalpindi, Amritsar, Faridkot and those who had already signed up in
support were invited.
At this event, a Sikh distributed an eight page open letter with forty points. In it were allegations against the Amritsar group regarding anti Sikh activities. He was removed after being beaten up. One of the items in the allegations was that this group
does/supports the worship of murtis. The key allegations were these:
1.Sitting on pillows in the presence of Sri Guru Granth Sahib Ji;
2.Beyond Ten Guru jis and Sri Guru Granth Sahib Ji to proclaim self to be
twelfth, thirteenth and fourteenth Guru;
3. Wearing janeau (hindu string around the waist );
4. Coloring the beard to make it black;
5.Worshipping Hindu idol statues.
This point is worth noting that under the control of Khem Singh Bedi pujari group, under the encouragement of pujaris up till 1905 the statues of Hindu deities reflecting scenarios kept arriving (even though Chief Khalsa Diwan has been established). In 1905, Aroor Singh (1865-1926) became in-charge of Darbar Sahib. He was son of Harnam Singh Shergill, a DSP (Deputy Superintendent of Police) who was firm supporter purity per Guru ji’s guidance.
After taking charge, Aroor Singh invited Brahmins and advised them against doing anti-Sikh activities in Darbar Sahib and to desist; in spite of being repeatedly
told when they did not stop; then on the day of May 2nd, 1905 a notice
was placed at Darbar Sahib that no one may act against Sikhi or
perform other religious practices and such will be liable to penalty.
Four days later on May 6th they came back with more murtis/idols. Then Aroor
Singh wrote to the DC of Amritsar, that such Brahmins be arrested and
requested Police help (Official record: Home Political 1905, File
Number 668/12). When the Brahmins learned of this letter, they ran away
leaving behind sculptures and statues. Arroor Singh himself demolished
the idols by kicking and the remanant trash was disposed of.
Role of another Gang of Nirmalas in Patna
During the time of Surat Singh’s arrival in Amritsar, around
1770-75 another gang of Nirmalas became active in Patna. There under
auspices of nirmalias Nawal Singh, Dayal Singh and Sukha Singh granthi
the pujaris started composition of books. These Nirmalias composed
Bachittar Natak (now called Dasam Granth,ironically).
(Bhai Kahan Singh Nabha’s entry regarding Sukha Singh: Granthi of
Harmndir Patna Sahib who arranged Sukhmana bani, etc., and created
Dasam granth type treatise. Bhai Kahan Singh also writes that Sarab Loh
Granth is also a composition of this Sukha Singh.)
Actually Dasam Granth was created in 1775-83; According to Charles
Wilkin(1781) its first script was Nagri (Hindi and Sanskrit). Many decades
later it came to Punjab. It was created as a book in 1897. This was all
a conspiracy of Nirmalias and the English. First of all in 1810 Malcolm
started disseminating it. He indicated the basis of this as Colbrook
spring which Nirmala Atma Ram created as a composition.
Dasam Granth was also in futile attempted to be linked to Bhai Mani
Singh ji. The basis for which was a false letter (this letter has other
errors of dates, etc.). Then copies were also made and false dates were
supplanted to make it appear and be misleading as “old”.
After this a reform committee (1897-1902) approval of this was
fabricated. In actual fact this committee was a conspiracy of Khem
Singh Bedi (death 1905) and the English. Khem Singh Bedi is the same
person who used the same Pujaris to issue an edict against the leader
of Singh Sabha movement. Khem Singh Bedi was a special agent of the
Government; he was awarded an assignment of 28272 acres by the crown,
in 1893 he was made member of the Punjab Council and was given many
positions and decorations.
Stopping Women from Sewa, Kirtan and other activities
In 2003 the issue came to much visibility regarding women doing sewa
(community service), kirtan (singing Sri Guru Granth Sahib Ji hymns)
and other activities. Then the Udasi-Nirmala dehra Pujaris in the name
of original Maryada presented argument in support of such
discrimination. They also raised the issue of “Dastoor-e-Amal”
(Behavior Guidelines as seen earlier in the article).
But this “Dastoor-e-Amal” had nothing to do with Gurmat Maryada but was
rather about taking donations, alms, property and income and how to subdivide
it; since no one had a copy so this did not come to be debated. While
the fact is that the women doing Kirtan is historically documented.
Rattan Singh Bhangu writes that mother of Jassa Singh Ahluwalia used to
do Kirtan at Darbar Sahib.
Such be the daughter of a Singh. The father so teaches so well.
Remembering the Gurbani by heart. The Sikh woman being of both
capabilities.||4||
With the book and wearing the Kirpan. Goes to the Sikh congregation.
In the morning do religious service. At the dusk do sodhar Gurbani.||5||
Dohra: By self such beholds and relishing in love.
Both times do the service, such be so contemplating in the creator’s
wisdom.||6||
Chopai: Joining in the company of Sikh sangat. Be of service when
requested not to refuse.
Day and night be so accommodating to do. In praksh (Sri Guru Granth
Sahib Ji opened) deliver hymns.
Go to Gurdwara on all occasions. Never to miss out service to the
creator.
Where the Sikhs so congregate. Be there to sit in attendance of Sri
Guru Granth Sahib Ji and do hymn singing.
(Rattan Singh Bhangu, Prachin Panth Prakash, Sakhi 91, page 94)
Who put restrictions on the women and forsaken
In Darbar Sahib, restrictions on women started during the times of
Nirmalas and Udasis. They were hateful of women. They studied under the
Pandit thieves of Benares and were followers of Tulsi das and Mannu,
and not of the Guru Jis - who gave status to women of the one so giving
birth to Kings (One who gives birth to Kings; Sri Guru Granth Sahib Ji
page 473).
Udasis even restricted the untouchables from entering Darbar
Sahib; they were not allowed to enter Darbar Sahib before 11AM. Where
“Ranghreta Guru Ka Beta” (the handicapped such a son of a Guru too),
“all being of one noor/light” (Sri Guru Granth Sahib Ji, page 1349)
were not to be forsaken. This was all against teachings of the Guru
Jis. At present Pujaris who are followers of Nirmalas and Udasis, they
stop women from sewa, Kirtan and being in Panj Pyare. If it was in
their power, they would deny the fact of mata Jeeto ji breaking the
sugar crumb at the first Amrit ceremony (Khande dee Pahul). The one
demeaning thing is this that on the one hand such classify women as of
weak and low life; but on the other hand labeling for jati-sati (with
honor and sati/”self immolate after”) many Pujaris keep prostitutes and
separated as mistresses while doing forceful actions on ones coming for
service. Amritsar and many Gurdwara Pujaris, their sons and relatives
have many such recorded incidents.
Washing Darbar Sahib with milk and water mixture
Aside from this we should know that to wash Darbar Sahib with milk or
milk-water combo is against Sikh principles and to keep it going many
are perplexed. They should also know that such non-gurmat was never
practiced during Guru Ji’s times as all floors were of earth. Question
would not arise to wash with milk-water combination.
During the times of the Sikh misls (period just before Maharajah Ranjit
Singh) there was no marble there. This white marble was installed
during part of Maharajah Ranjit Singh ji’s time as well as during
Naunihal Singh’s reign; the entire surround was completed with marble
during DC Kapoor’s time and the English. So it is clear that to wash
with milk-water or water started during the English and renegades
(mahant) times. These were the renegades who caused hundreds of manmat
(against Sri Guru Granth Sahib Ji) activities. This is also one from
these. These are against Sikh philosophy and Brahmanic activities.
This is also of knowledge that to wash Darbar Sahib with milk-water or
milk is carried out by ten-fifteen households. These specific
households have made it into as if an underworld monopoly. One more
shameful aspect. Such activity is much against Sikh philosophy and a
sin.
Other non-Sri Guru Granth Sahib Ji Practices
Similarly to give a siropa (cloth of respect) for one hundred rupees;
Sri Guru Granth Sahib Ji being covered with many cloth pieces; doing
the initiation at Darbar Sahib with “Bhattan dey Sawayeh” (not part of
Sri Guru Granth Sahib Ji); lighting an oil lamp at Darbar Sahib; giving
special positions and praises to dignitaries and Kings/Presidents in
Darbar Sahib; bowing to sweet berry tree; in the presence of Sri Guru
Granth Sahib Ji doing separate Akhand Path; bowing and touching ground
everywhere; taking a sip from pool surrounding the central building in
Darbar Sahib; and at least 100 such practice started by the renegades.
(This is all Brahmanic mysticism, fallacies and trickery.)
{Birmingham (England) written 3 to 6 am at my Birthday on October 22nd,
2012}
The credit here goes to my Brother Sr Ambarsaria Ji.I only recorrected some of the earlier paragraphs and some grammer
