In the last article, this column covered the root causes and the reaction to the Vienna death of a cult “sant”, and the inordinate and misplaced reaction by followers of a dera (centre headed by a “spiritual head”). That worshipers of a cult copying Sikh religious practice went on the rampage in Panjab on the 25th anniversary of 1984 Sikh pogroms, before even the facts of the Vienna incidents have been clarified, is most regrettable.
London protest rally by followers of Dera Sach Khand could have made the point much more positively by asserting that they are very much a part of the Khalsa Panth. They could have mentioned the trancaste Sikh struggle in the 18th century by mentioning names like that of Sardar Bir Singh Ranghreta, the leader of 1,300 horsemen leading one of the five “jathas” constituted by Sardar Kapur Singh in 1730 to oppose Mughal tyranny. They could have mentioned through leaflets that the sangat-pangat institutions of the Khalsa Panth do not recognise any caste. They could have stressed that with the Guru’s blessing they are equal partners in the “sacred space” of the Khalsa institutions.
They did not and missed an opportunity when they had centre stage. Instead they have tried to upstage the 25th anniversary of Sikh shaheeds of 1984.
They have chosen to attack Sikh ideological identity by stressing their own cult form of separatist mode of worship and symbolism, albeit, aping and making a mockery of an essential Sikh religious article of faith (the Kirpan) and insisting on misusing Sri Guru Granth Sahib Ji as if the Jagat Jyot Guru of the Sikhs was merely an “addition” to the sacred Bani of Bhagat Ravidass. As mentioned before, Bhagat Ji would not have approved of such behaviour in his name.
Therefore, this London protest rally was by those who are described as “Dalits” by the Indian caste system, which description those who took part appear to be promoting. Dalit means downtrodden and disadvantaged. That is NOT a label the egalitarian Sikh ideology gave them, but one which they now seem to be earning for themselves by their irresponsible anti-Panthic and orchestrated actions. They are doing their best to relegate revered Bhagat Ravidass ji to become the idol of a form of cult worship, while copying Sikh symbolism and slogans and setting up a “shareek” in the presence of Sri Guru Granth Sahib Ji.
These are sad goings on but not unexpected when the Khalsa Panth is without any central institutions to give clear guidance, or any political party to represent Sikh interests. Therefore, there are no guardians of the Khalsa ideology in Panjab, or else the spread of anti-Sikhi deras and gurudoms could have been stopped decades ago.
It is now a question of preserving the status and position of Sri Guru Granth Sahib Ji in the Guru Granth-Panth tradition.
The question before the Khalsa panth is whether a sect, cult, derawadi institution or gurudom (under whatever guise) claim the right to have parkaash of Guru Granth Sahib while their "spiritual heads" sit on own gaddi next to the Jagat Jyot Guru of the Khalsa and accept "mattha tekao" ? The rather belated answer must be in the negative, even though that is precisely what has been happening for decades without any objection from Akal Takht or the SGPC. There can be no "shareek" (equal) of Guru Granth Sahib in the Darbar of the “Living Guru” of the Sikhs. That would be regarded as a sacrilege and a challenge calculated to provoke.
Those who protest do have a valid point. Why are the other sects and cults being ignored by the guardians of Sikh ideals and identity ? However, the protestors are wrong in saying, that therefore, they are going to do the same or, as in this case, much worse by attempting to make Sri Guru Granth Sahib Ji an appendage to the Bani of Bhagat Ravidass Ji. As mentioned elsewhere, two wrongs cannot possibly make a right.
These people should not be disowning the first egalitarian religious ideology in India, which accepted them as equals. Rather that they should be fighting for their rights very much as part of the Khalsa Panth. Regrettable as the Vienna incident is, they now disgrace their proud Sikh heritage and the great sacrifices made by their forefathers in the 18th century. Bhagat Ravidas ji, sitting amongst the elevated saints in Guru Granth Sahib Ji, would not approve of the path these people are now taking by doing damage to Sikh ideology and identity at a crucial time.
All anti-Sikhi practices in the presence of Sri Guru Granth Sahib are manmatt and should be resisted peacefully and through parchaar. There may be a legal recourse to the misuse of Guru Granth Sahib against the guidance in Sikh Reht Maryada by those who are no longer sharing the Sikh ideals and identity.
In a free society, depending upon demand, let there be cult based deras and gurudoms provided they openly disown Sikhi and do not pretend to be "Sikhs"; and, most importantly, do not desecrate Sri Guru Granth Sahib Ji by doing parkaash in their places of cult worship.
This is yet another unwanted, divisive and damaging challenge for Sikh ideology and identity, but which must be met with deep understanding of the root causes and through Sikhi education.
London protest rally by followers of Dera Sach Khand could have made the point much more positively by asserting that they are very much a part of the Khalsa Panth. They could have mentioned the trancaste Sikh struggle in the 18th century by mentioning names like that of Sardar Bir Singh Ranghreta, the leader of 1,300 horsemen leading one of the five “jathas” constituted by Sardar Kapur Singh in 1730 to oppose Mughal tyranny. They could have mentioned through leaflets that the sangat-pangat institutions of the Khalsa Panth do not recognise any caste. They could have stressed that with the Guru’s blessing they are equal partners in the “sacred space” of the Khalsa institutions.
They did not and missed an opportunity when they had centre stage. Instead they have tried to upstage the 25th anniversary of Sikh shaheeds of 1984.
They have chosen to attack Sikh ideological identity by stressing their own cult form of separatist mode of worship and symbolism, albeit, aping and making a mockery of an essential Sikh religious article of faith (the Kirpan) and insisting on misusing Sri Guru Granth Sahib Ji as if the Jagat Jyot Guru of the Sikhs was merely an “addition” to the sacred Bani of Bhagat Ravidass. As mentioned before, Bhagat Ji would not have approved of such behaviour in his name.
Therefore, this London protest rally was by those who are described as “Dalits” by the Indian caste system, which description those who took part appear to be promoting. Dalit means downtrodden and disadvantaged. That is NOT a label the egalitarian Sikh ideology gave them, but one which they now seem to be earning for themselves by their irresponsible anti-Panthic and orchestrated actions. They are doing their best to relegate revered Bhagat Ravidass ji to become the idol of a form of cult worship, while copying Sikh symbolism and slogans and setting up a “shareek” in the presence of Sri Guru Granth Sahib Ji.
These are sad goings on but not unexpected when the Khalsa Panth is without any central institutions to give clear guidance, or any political party to represent Sikh interests. Therefore, there are no guardians of the Khalsa ideology in Panjab, or else the spread of anti-Sikhi deras and gurudoms could have been stopped decades ago.
It is now a question of preserving the status and position of Sri Guru Granth Sahib Ji in the Guru Granth-Panth tradition.
The question before the Khalsa panth is whether a sect, cult, derawadi institution or gurudom (under whatever guise) claim the right to have parkaash of Guru Granth Sahib while their "spiritual heads" sit on own gaddi next to the Jagat Jyot Guru of the Khalsa and accept "mattha tekao" ? The rather belated answer must be in the negative, even though that is precisely what has been happening for decades without any objection from Akal Takht or the SGPC. There can be no "shareek" (equal) of Guru Granth Sahib in the Darbar of the “Living Guru” of the Sikhs. That would be regarded as a sacrilege and a challenge calculated to provoke.
Those who protest do have a valid point. Why are the other sects and cults being ignored by the guardians of Sikh ideals and identity ? However, the protestors are wrong in saying, that therefore, they are going to do the same or, as in this case, much worse by attempting to make Sri Guru Granth Sahib Ji an appendage to the Bani of Bhagat Ravidass Ji. As mentioned elsewhere, two wrongs cannot possibly make a right.
These people should not be disowning the first egalitarian religious ideology in India, which accepted them as equals. Rather that they should be fighting for their rights very much as part of the Khalsa Panth. Regrettable as the Vienna incident is, they now disgrace their proud Sikh heritage and the great sacrifices made by their forefathers in the 18th century. Bhagat Ravidas ji, sitting amongst the elevated saints in Guru Granth Sahib Ji, would not approve of the path these people are now taking by doing damage to Sikh ideology and identity at a crucial time.
All anti-Sikhi practices in the presence of Sri Guru Granth Sahib are manmatt and should be resisted peacefully and through parchaar. There may be a legal recourse to the misuse of Guru Granth Sahib against the guidance in Sikh Reht Maryada by those who are no longer sharing the Sikh ideals and identity.
In a free society, depending upon demand, let there be cult based deras and gurudoms provided they openly disown Sikhi and do not pretend to be "Sikhs"; and, most importantly, do not desecrate Sri Guru Granth Sahib Ji by doing parkaash in their places of cult worship.
This is yet another unwanted, divisive and damaging challenge for Sikh ideology and identity, but which must be met with deep understanding of the root causes and through Sikhi education.
