Phd extracts from the thesis of Dr Kamalroop Singh on the Dasam Granth, showing he is NOT a Snatanist. #RSS #Brahamism #Snatan #panthic.org #conspiracytheories #gossip #destructionofreputation #defamation #jealousy #malicious #impotent #fools #moorakh #akjuk The formulisation of the Khalsa initiation was the end of Brahmanic influence on the Sikh Panth, by defying the age-old rules of caste, bhaddar, and priestly hegemony. He also stated that there was no Hindu or Muslim, that rather than religious labels man is judged by his action alone. Both Granths express the marvel of Kudrat, and the Divine play of the Universe. Both reject the Hindu practices of fasting, asceticism, pilgrimage, ritual bathing, the sacred thread, and most importantly idolatry. With the Hegelian study of history the educated members of the Tat Khalsa Singh Sabha wanted to distance themselves from Hinduism, as at that time Sikhs were generally considered to be a sect of the Hindus by British scholars. Kapur Singh, the national Professor of Sikhism of India comments: The major impediment in understanding the true nature of Sikhism so far has been the desire to explain it as a historical phase of the Hindu religious thought of medieval India. The possibility that it may be something discontinuous and unique was deemed as basically misconceived and brushed aside, as simply impossible, or unscientific by those nurtured in the crude notions of the 19th Century dogma of evolution and Hegelian dialectics of History. A few years later a breakaway movement of the Singh Sabha called the Panch Khalsa Divan edited and remove these parts of the DG. The scholars of this organisation under the leadership of Teja Singh Bhasauria, wanting to omit ‘Hindu’ elements from Sikhism also removed the Bhagat bāṇī (The Utterances of the Devoted Saints) from the Bhaktī movement, Bhaṭṭ bāṇī (The Utterances of the Court-poets), and the Rāgamālā (The Rosary of Rāgas) from the AG. While the work of Nihang Sampuran Singh is useful, it has been rejected by the tradition for one clear reason, as his own work posits itself as the antithesis of Bhasauria, it reads like it is in favour of Sikhs being a sect of Hinduism. Kahn Singh’s Hum Hindū Nahiṅ (I am not a Hindu), the influential polemic on Sikh identity published in 1898, contested the view that the Sikhs were a Hindu sect. Contrary to the ideology of the Tīsarā Panth or ‘Third Path’, some breakaway movements of the Singh Sabha in an alien way aligned themselves completely to all areas of colonial rule, including politics, modern education, and interpretation of religion. and the son of its leader, Teja Singh Bhasauria. This style of his publication is akin to a Newspaper report and reads like an exposé rather than a serious study. His main thread of argument is that the compositions by the Hindu Court-poets of the Tenth Guru have erroneously been mixed with the Guru’s bāṅī. Jaggi is critical of the DG but does not interrogate the subject with theory or method. His argument is as simple as ‘could the Guru write this?’ If it is necessary to examine morality, surely a ethical or sociological examination is required. In his view the writings of the DG are ‘Hindu’ and ‘obscene.’ He employs the AG as his moral guide to measure the writings of the DG. In this regard Dr. Trilochan Singh [from the AKJ] explains adeptly that: It [DG] does not interest Sikhs because most of it is history of the Classical Hindu period, and is written in Sanskritized Brij Bhasha. It does not interest the Hindus, because it is written by a man who gave new symbols, new religious ceremonies and new foundations of faith and religious personality to the Sikhs The Singh Sabha reinterpreted and rejected mythology, to distance itself from Hinduism in many of the texts published. The movement wished to claim a scientific status. It also disregarded traditional Sikh religiosity as being irrational The visit to Hindu pilgrimage sites was not new as other Gurus had visited Hindu sites on their travels. Guru Nanak was notable for visiting many Hindu places of worship including Kapal Mochan. This does not imply any form of Hindu worship of deities or otherwise. Additionally, Kankan narrates the Khalsa is distinct from the Hindus and Muslims, like in the Ugradantī meta-narrative of the Khalsa. [1699] He expresses the position of the Khalsa as a near identical copy to the narration in the Ugradantī, as a third path which is distinct from Islam and Hinduism. 6. The CA was to help Sikhs understand the references to the Hindu pantheon and myth within the AG. For example, the reference to the killing of the demon Ravan in the pre-reform Rahirās. The AG contains references to the four Vedas, six Shastras, twenty-seven Simratis, eighteen Purāns, Mahābhārat, as well as the Torah, Psalms, Bible, Qu’ran, Hadiths, Sunnah, and the Jain scriptures. The CA in the DG narrates the mythology of these scriptures. [Report from Akal Takht on DG in 1898 AD]. To stop the daily fighting of the Hindus and Turaks. There will be many strong, brave Singh warriors. They will defeat all of the Turaks. The Khalsa Panth will be heard in all the world. The victory of Dharam will be over the Turaks. All will repeat the name of the Timeless lord. The whole world will be in total bliss. My Mother listen to my humble plea. On your slave please bestow Your grace There is syncretic plurality for the names of the Supreme Deity, with names of Rām and Rahīm from Hinduism and Islam. Nowhere does the Guru profess to be a devotee in any of the Chandi compositions. He wanted to inspire people to carry out Dharam Yudh, to defeat the dynasty of the Mughals in India. This natural antagonism to the Turaks and allied Hindus as the ‘other’, then by default constructs, the Khalsa as a political identity. This is a key leitmotiv of the apocrypha compositions especially the Ugradantī. The historical circumstances including the cunning games of the Hindu hill chiefs, and the religious fanaticism of the Mughals, are alluded to in these compositions and then eventually defied by the Guru, by his brainchild, the formation of the Sovereign tīsar Panth, the Khalsa. There were the growing Christian conversions and the Arya Samaj to tackle. To try and preserve the Sikh tradition anything that was borderline ‘Hindu’ was simply sidelined, edited, or retranslated. For example the Devi incident was simply erased out of prints of early eighteenth and even nineteenth century works. As Sikhs were being labelled historically as Hindus by the new British colonialists, the Sikh scholars attempted to assert their own identity and naturally this included language. As Punjabi became more dominant in literature and traditional schools gave way to secular education, the interest in Braj declined to such an extent that it was no longer understood very well by Punjabi Sikhs. This group was known as the Tat Khalsa or ‘True’ Khalsa and contrary to the snatan Sikhs they claimed that Sikhs are independent from Hindus and Muslims, and consequently they set up their own Singh Sabha in Lahore under the leadership of Gurmukh Singh. Dav Panesar Gurnam Singh Panthic Org-Net
Posted on: Sun, 29 Jun 2014 09:00:06 +0000
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