Rajinderpal Singh Raju – Chaupayee Sahib

Thank you Premraj Singh Ji for this article.  

Sangat Ji, please read this carefully as many, including Major Sikh organisation in Malaysia, are practicing and propagating this ideology/beliefs.  Many of the Kala Afghana aligned beliefs of these people have been pointed out in articles on Gurvichar.

Gurbaksh Kala Afghana (PIC 1998) Excommunicated 2003.

More information about Kala Afghana and others aligned to this ideology can be viewed HERE.

by Premraj Singh  

ARE WE PRACTISING WHAT THOSE WHO HAVE BEEN EXPELLED BY AKAL TAKTH PREACHED? If yes, then we are in the same boat as them and the hukamnama by Akal Takth applies for us as well.

GURBAKSH SINGH KALA AFGANA  (excommunicated from the Sikh Panth) is the author of the controversial book BIPRAN KI REET TON SACH DA MARG. 

This book consist of the ideology (personal opinion) of Gurbaksh Singh Kala Afghana which was not accepted by the Panth as it was CONTRARY to Sikh Rehat Maryada. 

The ridiculous ideology of Gurbaksh Singh Kala Afghana was referred to Sri Akal Takhat Sahib (Supreme Throne of Sikhism). The 5 Pyaray after going through the ideology presented in the book by Gurbaksh Singh came to a conclusion in the form of a “Hukamnama” (Order for the whole Panth). (Hukamnama attached at the end of this post)

The Hukamnama was to excommunicate Gurbaksh Singh from Sikh Panth due to his unacceptable ideology which criticised Sikhi in many ways and was also contrary to Sikh Rehat Maryada. This Hukamnama was not just for Gurbaksh Singh but was for his ridiculous ideology as well. Anyone who preaches this ideology by Gurbaksh Singh falls in the same category as Gurbaksh Singh and is under the same Hukamnama.  

Below is the ideology espoused by Kala Afghana which was not accepted.  It criticises Sikhism and is contrary to Sikh Rehat Maryada.

BHOG & GURU GRANTH SAHIB JI;

Doing bhog of Deg in presence of Guru Granth Sahib is manmat.

SRI AMRITSAR ISHNAN;

States that the Jhal of the Sarovar should NOT be referred to as Amrit.

WASHING OUR FEET;

Criticises the practice of washing our feet before entering Darbar Sahib. 

AMRIT VELA;

Questions how can you call a particular time of the day Amrit-Vela when so many evil things happen around the world at that time.

BHAI VEER SINGH JI

Criticises  Bhai Veer Singh Ji for making anti-Gurmat statements and expresses disappointment about his works.

BHAI VEER SINGH JI, BABA SRI CHAND JI;

Accuses Bhai Veer Singh Ji of lying about Baba Sri Chand Ji, and refers to such writers as “Sikhi Day Vayree” (enemies of the Sikhs).

AMRITSAR SAROVAR;

Implies that there is no basis behind the belief that partaking ishnan in Amritsar sarovar will wash away one’s sins. He states that it has nothing to do whatsoever with the Gurbani verse: “RamDaas Sarovar Natai || Sabh Utray Pap Kamatai||

BABA DEEP SINGH JI’S MEMORIAL;

Argues against the need for a memorial for Baba Deep Singh Ji where Baba Ji’s severed head was laid to rest. He refers to this as idol worship. He questions even whether Baba Ji’s severed head had fell at that particular place.

KHANDAY BATAY DHA AMRIT

Questions the historical reference that;

(1) Amrit could revive the dead (the Panj Pyarays).

(2) Amrit could rid one of previous sins.

(3) States that this kind of belief will convince an Amritdharee to committ further sins. 

(4) States that Guru Gobind Singh Ji never accepted the Panj Pyaray as his Guru (Appay Gur Chayla).

(5) States that the reference to Guru Gobind Singh of reviving the Panj Pyarays after cutting their “sheesh” are pure lies.

SANT JARNAIL SINGH JI BHINDRANWALE;

States that Sant Jarnail Singh Ji committed acts that brought about the current downfall of the Panth.  Sant Jarnail Singh Ji desecrated Sri Darbar Sahib when he defended and fortified it.  By giving shastars and motorcycles to the Sikh youth, he (Sant Jarnail Singh) made us into murderers and robbers. Further, states that even after Baba Harnam Singh also joined in, their Panthic wishes were never fullfilled.  He questions their sincerity and wonders if they were are all “bhekhee” (charlatans).

KHANDAY BATAY DHA AMRIT & SWEET PITTASAY; 

States that to consider that sweet Pittasay were to be used in preparation of Amrit is a Maha-Paap since it implies that,

(1) Dasam Patshah must have understood Naam-Amrit to be bitter. 

(2) Dasam Patshah had forgotten the Pittasay and his mistake was corrected by Mata Jito Jee. 

(3) States that this Pittasay eposide is a myth and was made up by the enemies of this faith.

KHANDAY BATAY DHA AMRIT & 3 BANIS OF DASAM GRANTH;

States its ridiculous to include Jaap Sahib, Savaiye, and Chaupai Sahib as Banis recited during Amrit Sanchar.  States only the Banis in Guru Granth Sahib were part of the Amrit Sanchar ceremony.  To consider that other three (Jaap Sahib, Savaiye, and Chaupai Sahib as Banis) were read by the Guru Gobind Singh Ji is utterly direspectful. 

KHANDAY BATAY DHA AMRIT & REVIVING OF THE PANJ PYARAY;

Ridicules the concept of Khanday Batay Dha Amrit & reviving of the Panj Pyaray & the divine powers (Shakti) of Amrit. He also refers to Amritdharis as “Papian Di Santaan” (offspring of sinners).

KHANDAY BATAY DHA AMRIT & PATITS;

States that for Sikhs, becoming a Singh is a “bharam” (superstition) of the mind. Also states that those who consider Khanday Batay Dha Amrit as becoming “Guru Waley” (inititation into Sikhism) are mistaken. 

AMRIT & NAAM;

States Amrit and Naam is BrahmanVaad.

JAO TAO PREM KHELLAN KA CHAO… & BABA DEEP SINGH JI;

Ridicules the use of this Shabad in reference to Baba Deep Singh Ji deed of fighting with his Shish on his palm.

ADULTERY & BHAI RANDHIR SINGH;

Accuses that Bhai Randhir Singh Ji wrote that adultery was allowed in the Sikh Rehat.

CHARAN AMRIT/CHARAN PAUL;

Ridicules the Sikh tradition of Charan Amrit/Charan Pahul that existed until Khanday Batay Dha Amrit replaced it in 1699.  Refers to it as a Brahmanic ritual.

PANJ PYARAY & GURU GOBIND SINGH JI;

States that Guru Gobind Singh Ji never accepted the Panj as his Guru (Appay Guru Chayla)

PANJ PYARAY & AMRITDHARIS

Ridicules Panj Pyaray & Amritdharis; 

Tells story of a man who was so fed up with Amritdharis that he cut his Kesh and never kept them again.

BHAI RANDHIR SINGH;

Labels Bhai Randhir Singh as a “Bipree Agent” (an agent of the Brahmans)

BHAI RANDHIR SINGH, BHINDRANWALE & OTHERS;

Condemn Bhai Randhir Singh, Bhindranwale, and other Mahapurakhs for having belief in Chitar-Gupt, Dharam-Raaj, Jums, Narak/Surag, and the afterworld.

KHANDA-BATA, AMRIT & BANI;

States that the Jhal in the sarovar or in the Bata can never be called Amrit. Nor can anyone recite any Bani and turn the water into Amrit. He credits the Brahmins for creating such a belief.

GURBAKSH SINGH KALA AFGHANA CONDEMNS AMRIT VELA;
(Volume 4 page 50)

“There is no Shabad in Gurbani in which we can determine or sense any importance or relevance of the late hours of the night or the early hour of the morning which is indicative of any special powers to transform a person who recites Baani at that time.  It does not make anyone immortal.

In those hours a farmer goes to the farms, for the military personal it’s a strategic time to go for the kill and to kill innocent people who are sleeping. The policemen are also trying to catch thieves in those hours, people who capture birds and animals for a living are active in those hours.   Its also the most beneficial hours for dacoits, murderers, anti-national elements and characterless people. After deliberation of the above there is no doubt that such a time can never be “AMRIT VELA”.

The Hukumnama from Akaal Takhat issued in 2003 excommunicating Gurbaksh Kala Afghana