On January 10th, 2013 evening Panthic.org sewadars along GurSikhs from Akhand Kirtani Jatha, and several local Gurdwara committees met Sarbjit Dhunda at a private residence in Ceres, California for a discussion on various Sikhi related topics. 

Before the Q&A session even started, Sarbjit Dhunda indicated that he was not comfortable having this discussion video recorded and asked for any video recording equipment to be turned off. There were about 20-25 individuals present, including keys members of various Gurdwara committees, during this discussion that lasted a little more than an hour.

QUESTION 3: (Nitnem Banees)

 – You often state that you follow the Sikh Rehat Maryada, in fact you reference the Sikh Rehat Maryada every time you are questioned about Nitnem. As we all know three of the five Nitnem/Amrit-Sanchar Banees are not from Sri Guru Granth Sahib Ji, can you elaborate what is the origin of this three Banees that the Sikh Panth recited daily?

 again reiterated that all five banes that are mentioned in the Sikh Rehat Maryada are recited by him, and the staff at Gurmat Gian Missionary Clg. “We recite Jaap Sahib and the rest of the Banees mentioned in the Sikh Rehat Maryada and during Amrit-Sanchars“, Sarbjit Dhunda stressed. 

 – The question we have posed before you is simple, if these Banees are not in Sri Guru Granth Sahib Ji, where are they from? Who was the author of these three Banees? Can you please answer these simple queries? 

SARBJEET DHUNDA was unwilling to answer the query regarding the authorship of those Banees and declined to elaborate any further.

 – Bhai Sahib, your own ustad Inder Ghagga, who is connected to your Gurmat Gian Missionary group, has openly claimed that these three Banees (Sri Jaap Sahib, Twaparsaad Swaiyay, Chaupai Sahib) are derived from Hindu granths. On Chardi-Kala TimeTV (broadcasted from Patiala, Punjab), Ghagga claimed that Sri Jaap Sahib was present in Shiv Puran and Markande Puran.

Do you also agree with Ghagga, as you are unwilling to share your thoughts about the origin of these Banees? Are they Guru Gobind Singh Sahib Ji’s Rachna or not?

 was unwilling to comment on the origins of Sri Jaap Sahib, Twaparsaad Swaiyay, Chaupai Sahib, and instead questioned us if we had any proof of their origin.

Several GurSikhs at that time stood up and stated yes, we have proof and we have faith that these are Dasam Patshah Ji’s Banees as they are included in the oldest Saroops of Sri Dasam Granth Sahib from Bhai Mani Singh Ji and Baba Deep Singh Ji’s time, and these Banees begin with the prefix of “ਸ਼੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸ਼ਾਹੀ ੧੦”, so there should be no doubt about their origins.

The representative was reminded that Dhunda failed to answer any of the questions posed to him in a candid manner, and:

Did NOT accept Sikh Rehat Maryada’s Kirtan requirements and offered no apologies for twisting the Rehat Maryada’s language.

Did NOT accept Sikh Rehat Maryada and Mahan Kosh’s Definition of Gurbani

Did NOT accept Guru Gobind Singh Ji as the author of Sri Jap Sahib, Twaparsaad Sawayay, and Chaupai Sahib Nitnem Banees.

Did NOT take responsibility for purposely associating with anti-Panthic individuals who were ex-communicated from the Sikh Panth.

Did NOT accept Sri Akal Takht Sahib’s HukamNama’s prohibiting the criticism of Sri Dasam Bani, including popular shabds as: “ਦੇਹ ਸਿਵਾ ਬਰ ਮੋਹਿ ਇਹੈ” and continued to criticize them.