By Harnaak Singh
The following continues is the discussion of the presentation of Autar Singh at the MGC EGM.
Autar’s presentation has been split into parts and each part analysed. What he says is in summarised in black text and the comments in brown/red text. Please refer to the video slides which relate to the text below.
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AUTAR’S UNDERSTANDING He says “this my understanding but I could be totally wrong”. He states that what he is going to speak about is only his understanding. |
| He says that when the Rehat Maryada was being prepared there were substantial problems (ਬਖੇੜਾ) in the panth regarding the Banis.
We just accept what he states. |
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AMRIT SANCHAR BANEES – STILL FLUID? … CONTROVERSY! He says Khalsa Ji if you do research, when Amrit Sanchar was prepared by Guru Gobind Singh, there is lot of variation on which Banis were read as indicated by the writers. This statement is most likely FALSE. The eye-witness account by Bhai Jaita who took Amrit and became Jeevan Singh lists recitation of 5 banees, Jap , Jaap, Sawaeeyay, Chaupai and Anand. The Taksals which follow Baba Deep Singh and Bhai Mani Singh, from Guru Gobind Singh Ji’s time, have been performing Amrit ceremony with 5 Banees. Of recent times the variation to this was introduced by Excommunicated Ragi Darshan. This seems to be a ploy by Autar to create a CONTROVERSY. His alignment to Kala Afghana/Ragi Darshan is supported by his being involved in inviting controversial Anti-Gurmat Kala Afghana/Ragi Darshan aligned speakers like Inder Ghagga (who is a FAKE Professor). Creating CONTROVERSY is the style of all the followers of Kala Afghana/Ragi Darshan |
| The panth has decided (he possibly means through the SRM) on which Banis to recite.
The SRM is clear on which Banees to recite for the Amrit ceremony (Jap, Jaap, Tav Prasad Sawaeeyay, Benti Chaupai and Anand Sahib). Why even bring the question of variation of Banees for Amrit ceremony during Guru Gobind Singh Ji’s time in such a confusing way? BUT to create CONTROVERSY. |
| Therefore what was read and not read during that time (he possibly means during Guru Gobind Singh’s Amrit Sanchar) is not important. Leave it to the historians and researchers to do that.
Here he circles back to the starting point. If it was not important, why bring it up? Other than to create CONTROVERSY! |
| The panth has accepted what Banees are to be recited during Amrit Sanchar.
BUT… There is no dispute as to which Banees are to be recited during Amrit ceremony. This is a NO BRAINER statement to KEEP FUELLING CONTROVERSY. The “BUT” he states tells us he is going to keep FUELLING the CONTROVERSY … Lets us see WHAT next … |
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BACK TO NUMBERING CONTROVERSY But the Sawayeeyay are taken from Akal Ustat then the numbering should be 21 to 30. Just like the Banis for Rehras, at the beginning of Guru Granth Sahib in the first 13 pages. These Banis have been taken from somewhere else and moved to front. Now he revisits the Sawaeeyay numbering issue again. But now tries to explain the reason for the numbering. But still makes an ISSUE OF THE NUMBERING OF SAWAEEYAY. |
| Similarly from the Akal Ustat this (I think he means Sawayeeyay) has been taken out and included in the SRM. The same with Benti Chaupai which is part of Tria Charitar (Charitor Pakhyan) is taken out renumbered and included in the SRM.
This is my understanding only. This is the reason why the numbering has been changed stressing that this is his understanding only. Now he revisits the Sawaeeyay and Chaupai numbering issue again. This is again exhibiting HYPOCRISY OF THE HIGHEST ORDER considering that he drops 34 Paurdis of Anand Sahib. He may use an excuse that he is following the SRM and dropping 34 Paurdis. BUT then why does he comment on the numbering of Sawaeeyay and Chaupai? The SRM edicts reading the Sawaeeyay and Chaupai. So just follow and read. Why create CONTROVERSY about the numbering? Other than if there is and AGENDA behind this. IS THIS AGENDA TO CHANGE SRM? |
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RAGI DARSHAN Read more about Ragi Darshan here. |
Gur Vichar 