☀️ JOIN SPN MOBILE
Forums
New posts
Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Hard Talk
Kala Afghana - An Adi Granth Purist
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="hardeep singh" data-source="post: 15256" data-attributes="member: 1849"><p><strong>The so-called Jathedar of Akal Takhat Sahib</strong></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Akal Takht Sahib was revealed by Guru Hargobind Sahib on June 15,1606. The foundation stone of the building of Akal Takht Sahib was laid down by Guru Hargobind Sahib himself. (Guru Hargobind Sahib did not built or create Akal Takht Sahib, he revealed it. Akal Takht Sahib belonged to <em>Waheguru</em> and it was the Almighty who could have created Akal Takht Sahib). The rest of the structure was completed by Baba Buddha (the veteran Sikh servant) and by Bhai Gurdas (Sikh scholar) only. No mason or any other person was permitted to participate in the construction of the structure. Guru Hargobind Sahib himself was the Custodian of the Takht of <em>Waheguru</em>. According to a source, when Guru Hargobind Sahib remained in Gwalior Fort prison, he had asked Baba Buddha to perform the services of Darbar Sahib (HARIMANDAR SAHIB) and Bhai Gurdas to take care of Akal Takht Sahib. It was not the appointment of Bhai Gurdas as the <em>Jathedar </em>of Akal Takht Sahib. It is ignorance to say that Bhai Gurdas was the <em>Jathedar </em>or the Custodian of Akal Takht Sahib. He was just the caretaker. Guru Hargobind Sahib left Amritsar in 1635. Between 1635 and 1696 (until the death of Harji), Amritsar was under the control of the descendants of Pirthi Chand (elder brother of Guru Arjan Sahib). In April 1698, Guru Gobind Singh Sahib appointed Bhai Mani Singh as Granthi of Darbar Sahib and Akal Takht Sahib. On December 30, 1711, Bahadur Shah, the Mogul emperor, "assigned" the <em>Jagir</em> of Chakk Ram Das (Amritsar) to Ajit Singh Palit (He had been adopted by Mata Sunder Kaur. Later, she discarded him). Bahadur Shah wanted to use Ajit Singh Palit against Baba Banda Singh Bahadur, the Sikh General. Ajit Singh returned to Delhi after the death of Bahadur Shah (February 27, 1712). After this Baba Kahan Singh of the so-called <em>Tat Khalsa</em>, who looked after Akal Takht Sahib and Mahant Amar Singh of the so-called <em>Bandai Khalsa</em>, who had the control of Jhanda Bunga. Bhai Mani Singh is not referred as so-called <em>Jathedar</em> in any Sikh work. Bhai Ratan Singh Bhangu calls him "<em>Pujaran sion vado pujari" </em>(chief priest among the priests).</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">After the martyrdom of Bhai Mani Singh (June 24,1734), there was no one to take care of the shrines at Amritsar during the dark period of the Sikh history. There were <em>Sarbat Khalsa</em> gatherings at Akal Takht Sahib, at least since 1726, but no reference is available as to who convened these gatherings. It is presumed that <em>Jathedars</em> of the Sikh army used to call these gatherings. Later, <em>Budha Dal</em> (the Sikh veterans) took over the charge of the shrines. As the caretaker of Akal Takht Sahib, he introduced authentic Sikh practices at Akal Takht Sahib and Darbar Sahib. Baba Prem Singh Hoti wrote a book about Akali Phula Singh in 1912. Baba Prem Singh did not use the term <em>Jathedar</em> even once.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>On </strong><strong>October 12,1920</strong><strong>, when some initiated Sikhs, belonging to so-called low castes, went to Akal Takht Sahib to offer an <em>Ardas</em> (prayer), to caretaker of Akal Takht Sahib and the <em>Granthis</em> slipped away. The gathering found the Takht Sahib unattended. A <em>Jatha</em> (band) of 25 Sikhs was selected to take care of Takht Sahib. Bahi Teja Singh Bhucher was appointed as the <em>Jathedar</em> of the <em>Jatha</em>. Bhai Teja Singh was to be the chief of the <em>Jatha</em> and not Akal Takht Sahib.</strong></span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">On October 13,1920, the Deputy Commissioner of Amritsar called a meeting of the (former) priests and the Sikh leaders. The priests abstained from the meeting. This meeting selected an ad-hoc Committee to look after the affairs of Darbar Sahib and Akal Takht Sahib. The Committee comprised Sundar Singh Ramgarhia (the manager of Akal Takht Sahib and Darbar Sahib). Professor Teja Singh, Bawa Harkishan Singh, Bhai Deva Singh, Bhai Bahadur Singh Hakim, Bhai Chanda Singh, <em>Jathedar</em> Kartar Singh Jhabbar, <em>Jathedar </em>Teja Singh Bhucher and Doctor Gurbakhash Singh. This Committee, later, called a <em>Sarbat Khalsa</em> gathering for November 15-16, 1920. A <em>Hukamnama</em>, signed by Dr. Gurbakhash Singh, a member of the ad-hoc Committee, was issued. (This <em>Hudamnama</em> wa not issued by <em>Jathedar </em>Teja Singh Bhucher, the Jathedar of the <em>Jahta </em>appointed to take care of Akal Takht Sahib on October 12, 1920). <strong>Bhai Kahan Singh of Nabha published his encyclopedic work, <em>Mahan Kosh</em> in 1930. He did not even mention anything such as the <em>Jathedar </em>of Akal Takht Sahib.</strong></span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Even after 1920 or 1925 of even 1947, the caretaker of Akal Takht Sahib, (though the term <em>Jathedar</em> was being used by the leaders of the SGPC and the other officials) was not known to be any specific entity. When on November 29, 1961, the <em>Panj Piaray</em> gave their verdict from Akal Takht Sahib against Master Tara Singh, Fateh Singh ect., the so-called <em>Jathedar</em> came to be known as something extraordinary. When on October 2, 1962, the Fateh Singh group wrested the control of the S.G.P.C. from the Master Tara Singh, <em>Jathedar</em> Achchhar Singh, the caretaker of Akal Takht Sahib resigned his position to protest against the mismanagement of the affairs of Darbar Sahib and the other shrines. No one bothered about the institution of the caretaker of Akal Takht Sahib. No one reacted when Sadhu Singh Bhaura, who had been defeated in the S.G.P.C. elections, was appointed as so called <em>Jathedar</em> of Akal Takht Sahib. <strong>It was not only on September 26, 1979, when <em>Jathedar</em> Jagdev Singh Talwandi and <em>Jathedar </em>Gurcharan Singh Tohra approached Akal Takht Sahib for settlement of the internal affairs of the Akali Dal, that the so called <em>Jathedar</em> of Akal Takht Sahib came to be known as some "extra special" entity. Since then the caretaker of Akal Takht Sahib has been considered as an officer, who is a sort of object of fear (like a Mafia boss or even a monster) for every Sikh. It was the promotion of fascism. It was and it is utterly in contradiction to the Sikh ideology.</strong></span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Akal Takht Sahib is the Throne of the Almighty. It is supreme-most seat of the Sikh nation and all those who choose to owe their allegiance to this Throne. Akal Takht Sahib is not an ordinary shrine. It is not an organization. A<em> Jathedar</em> means the chief of the President of the leader of a <em>Jatha</em> (band) of an organization. Hence the term <em>Jathedar</em> is a misnomer. There can be a "caretaker" of Akal Takht Sahib of there can be a <em>Jathedar</em> of <em>Sarbat Khalsa</em> (the Sikh Commonwealth). He must represent the whole of the Sikh nation. He must have the confidence of the whole of the Sikh nation. It implies that he should be SELECTED through the consensus of the whole of the Sikh nation. The proper course to SELECT the <em>Jathedar</em> of the <em>Sarbat Khalsa</em> or the "caretaker" of Akal Takht Sahib, is to convene a <em>Sarbat Khalsa.</em> It should be a gathering of representatives of all Sikh organization and Sikh intellectuals (who consider themselves as the subjects of , and owe their loyalty solely to, Akal Takht Sahib). The S.G.P.C. represents the Sikh nation with regard to the management of the Sikh shrines and on this issue it is supreme. None can challenge S.G.P.C.'s jurisdiction in the case of the management of the Sikh shrines. But, the S.G.P.C. is not the <em>Sarbat Khalsa</em> for the purpose of the selection of the <em>"Jathedar </em>of the <em>Sarbat Khalsa</em>" or for the appointment/selection of the "caretaker of Akal Takht Sahib". This <em>Sewadar</em> must be selected by way of a <em>Gumatta</em> of the <em>Sarbat Khalsa</em>. The caretaker of Akal Takht Sahib can be named as <em>Mukh Sewadar</em> (chief attendant) or <em>Sarbrah</em> (manager) or <em>Nigran</em> (custodian) or<em> Safir</em> (ambassador) of <em>Bulara </em>(spokesman) or <em>Diwan</em> (a sort of minister). I will suggest the term <em>Mukh Sewadar </em>in Punjabi and "caretaker" in English.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The caretaker of Akal Takht Sahib is not a monarch, nor is he like the President (as in the USA), nor is the Pontiff (like Catholic Pope). He is just a speaker, a spokesman, an attendant. He is not a dicator. He can not issue <em>Hukamnamas</em> as a per his whims of his will. He can issue the <em>Gurmattas</em> of the <em>Sarbat Khalsa</em> as the <em>Hudamnamas </em>of Akal Takht Sahib. The issues of the petition of the persons excommunicated from the Sikh Panth, the cases of punishment must be considered by the <em>Sarbat Khalsa</em>. There can be a "standing committee", which should consist of the representatives of the organizations which are loyal to Akal Takht Sahib, plus a few Sikh intellectuals (to be coopted by these representatives). The members of this "standing committee" shall continue to be members of the Committee as long as they have the confidence of their organizations as well as the Sikh nation. Even these members shall not be consider themselves as some authority. They are the <em>Sewadars</em> of the Sikh nation. For the local issue, the petitions may be decided by Panj Piaray.</span></span></p><p style="text-align: center"><p style="text-align: center"></p> <p style="text-align: center"><strong><span style="font-family: 'Times New Roman'">Hukamnama of Akal Takht Sahib</span></strong></p> <p style="text-align: center"><em><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">(History and Concept)</span></span></em></p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Hukamnama</em>, literally means "Royal Order." As Akal Takht Sahib is the Throne of the Almighty, the orders issued by Akal Takht Sahib are called <em>Hukamnama</em>s. The letters written by the Sikh Gurus too were also called <em>Hukamnama</em>s. In the middle ages, the orders from the worldly rulers were also known as <em>Hukamnama</em> but the people carried out the orders under compulsion. But, the <em>Hukamnamas</em> of the Sikh Gurus was a matter of pride and privilege. Not only the carrying out the Guru's Order but even the <em>Darshan</em> (a simple look) at Guru's <em>Hukamnama</em> was a matter of pride for a Sikh.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The first <em>Hukamnama</em> from Akal Takht Sahib was issued by Guru Hargobind Sahib himself. This <em>Hukamnama</em> asked the Sikhs to wear arms for self defence. Since then several <em>Hukamnama</em>s must have been issued. Some <em>Hukamnama</em>s issued by Guru Gobind Singh Sahib, his wife, Baba Banda Singh Bahadur, <em>Sarbat Khalsa</em>, Akal Takht Sahib etc. are still available in the original. (Two collections of <em>Hukamnama</em>s are available in print form, one edited by Dr. Ganda Singh and the other one by Bhai Shamsher Singh Ashok, both published in 1968 by Punjabi University and the S.G.P.C. respectively. These volumes have <em>Hukamnama</em>s by the following: 2 by Guru Hargobind Sahib, one by Guru Harkrishan Sahib, 22 by Guru Tegh Bahadur Sahib, 34 by Guru Gobind Singh Sahib, 2 by Banda Singh Bahadur, 2 by Thrones etc.).</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">During the eighteenth century, the <em>Sarbat Khalsa</em> issued <em>Hukamnama</em>-s to the Sikhs for manifold purposes. Through one <em>Hukamnama</em>, Akal Takht Sahib asked the Sikhs to release the wife of a Brahmin (Hindu of priestly class) whom the Afghan Chief of Kasur had carried away. In 1759, <em>Sarbat Khalsa</em> issued a <em>Hukamnama</em> to the Sikhs to send funds for the reconstruction of the Sikh shrines.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">After the British annexation of the Sikh Homeland, Akal Takht Sahib was misused by the occupying managers. A <em>Hukamnama</em> against Professor Gurmukh Singh was issued in 1879. A <em>Hukamnama</em>, it has been said, was issued against the <em>Ghadar</em> Party workers. There is no direct evidence of the issuance of such a <em>Hukamnama</em>. As these two and alike <em>Hukamnama</em>s were not in accordance with the Sikh ideology, hence the Sikh nation rejected them.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Hukamnama</em>s excommunicating persons or cults guilty of harming Panth or for acts of blaspheme, too, have been issued from time to time: Gurdial Sinh Nabha (1923), Teja Singh Bhasaur and his associates (1928), Nirankari cult (1978) etc. During the period of attempt at the hijacking of Akal Takht Sahib too <em>Hukamnama</em>s were issued to excommunicate Zail Sinh, Buta Sinh, Santa Sinh, Rachhpal Sinh, Surjit Barnala, Pashaura Sinh etc.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><em>Hukamnama</em> of Akal Takht Sahib is different from a verdict given from Akal Takht Sahib in some disputes. Decisions in the cases of the Sikhs who surrender at Akal Takht Sahib for their anti-Sikh activities are not <em>Hukamnama</em>s. These decisions had been given in the case of Kartar Singh Bedi (1924), Bhai Narain Singh (1924), Buta Singh M.L.C. (1935), Master Tara Singh, Fateh Singh and eight members of the Executive of Akali Dal (1962), Piar Singh (1993) etc. In some cases partial decisions were taken by the caretakers of Akal Takht Sahib for forgiving or for giving minor punishment due to reasons best known to them. These cases were: Zail Sinh, Surjit Barnala, Buta Sinh, Amarjit Grewal, Pashaura Sinh etc. All these persons were given concessionary treatment. The Sikhs have not accepted these decisions by the respective caretakers of Akal Takht Sahib.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">This has happened due to ignorance about the concept of Akal Takht Sahib and its <em>Hukamnama</em>. The <em>Hukamnama</em> of Akal Takht Sahib is the consensus of <em>Sarbat Khalsa</em>. During the eighteenth century, the issues of the Sikhs were decided by way of <em>Gurmata</em>. The leaders of all the groups, Misls, battalions of the Sikhs used to gather at Akal Takht Sahib to finalize a particular issue. The decision was reached by way of consensus in accordance with the Sikh ideology. This was called <em>Gurmata</em> (the counsel of Guru Sahib). This <em>Gurmata</em> was issued to the Sikh nation from Akal Takht Sahib as <em>Hukamnama</em> of <em>Sarbat Khalsa</em> or Akal Takht Sahib. This represented the "will of the Sikh nation." A <em>Hukamnam</em>a can not be issued by caretaker of Akal Takht Sahib by way of personal whims. The political monopolization and the adoption of Western political system made the Sikh intelligentsia indifferent to the institution of Akal Takht Sahib and the institution of Akal Takht Sahib was "hijacked" by ignorant but clever politicians. All the <em>Gurmata</em>s are not <em>Hukamnama</em>s. When a resolve to execute some planning is made, it is called <em>Gurmata</em> and it applies to the persons who participate in it. But, if this <em>Gurmata</em> is of national importance then it is released to the Sikh nation. In that case it becomes <em>Hukamnama</em>. <em>Sarbat Khalsa</em> made several <em>Gurmatas</em> in the eighteenth century. Some of the well know <em>Gurmata</em>s are: the issue of acceptance of <em>Jagir</em> (1733), construction of Sikh fort (1747), formation of Dal Khalsa (1748), to recognize <em>Rakhi</em> (1753 and 1758), to attack Lahore (1760), to emphasize the supremacy of <em>Sarbat Khalsa</em> (1765), the petition of Jaswant Rao Holkar (1805), to form the S.G.P.C. (1920), to form Gurdwara Sewak Dal, later named Akali Dal (1920) etc.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">There are certain issues which can not be covered by <em>Gurmata</em> or <em>Hukamnama</em>. These include the basic principles, postulates or doctrines of Sikhism. A <em>Gurmata</em>, which applies to the whole of the Sikh nation (national issues) must represent the will of the whole nation and must not be a decision of an ad hoc hand-picked assembly of special invitees by a party or faction or self-styled <em>Jathedar</em>/Pope.</span></span></p><p><span style="font-family: 'Times New Roman'">Since 1979, Akal Takht has been used by the Akali leaders for their factional activities. As a result the institution of Akal Takht Sahib has suffered a lot. The caretaker (whom they wrongly call <em>Jathedar</em>) of the Takht has been acting as an agent of the ruling Akali faction. Specially under the reign of Kirpal Singh Badungar, Akal Takht caretaker has acted as an ordinary Akali worker, loyal to the president of the SGPC. This is mockery of the institution. Akal Takht Sahib which is the greatest seat of the Sikh Panth has been defiled by the Akali leadership. Akal Takht is not a court of mediation between factions, groups; nor it is an industrial tribunal to decide disputes. Akal Takht Sahib should not deal with each and every case like an ordinary tribal court. It should deal with only those issues which are of national importance and the Hukamnamas should be issued only after a Gurmata has been passed by the Sarbat Khalsa. What is Sarbat Khalsa is still a moot point. In the present circumstances, a meeting of all the Sikhs is not possible. In such a situation the representatives of all those parties and institutions, which are loyal to Akal Takht Sahib plus the Sikh intelligentsia, should form the Sarbat Khalsa. This is not the final formula. The Sikh intelligentsia can discuss the procedure to for Sarbat Khalsa. But, the president of the SGPC appointing a caretaker of Akal Takht as per his political need is against Sikh philosophy. AND the caretaker issuing Hukamnamas of his personal whim in association with 4 more priests, in line with the SGPC president is still further un-Sikh like. The Sikhs should stop playing games with the Sikh fundamentals</span></p></blockquote><p></p>
[QUOTE="hardeep singh, post: 15256, member: 1849"] [b]The so-called Jathedar of Akal Takhat Sahib[/b] [FONT=Times New Roman][SIZE=3]Akal Takht Sahib was revealed by Guru Hargobind Sahib on June 15,1606. The foundation stone of the building of Akal Takht Sahib was laid down by Guru Hargobind Sahib himself. (Guru Hargobind Sahib did not built or create Akal Takht Sahib, he revealed it. Akal Takht Sahib belonged to [I]Waheguru[/I] and it was the Almighty who could have created Akal Takht Sahib). The rest of the structure was completed by Baba Buddha (the veteran Sikh servant) and by Bhai Gurdas (Sikh scholar) only. No mason or any other person was permitted to participate in the construction of the structure. Guru Hargobind Sahib himself was the Custodian of the Takht of [I]Waheguru[/I]. According to a source, when Guru Hargobind Sahib remained in Gwalior Fort prison, he had asked Baba Buddha to perform the services of Darbar Sahib (HARIMANDAR SAHIB) and Bhai Gurdas to take care of Akal Takht Sahib. It was not the appointment of Bhai Gurdas as the [I]Jathedar [/I]of Akal Takht Sahib. It is ignorance to say that Bhai Gurdas was the [I]Jathedar [/I]or the Custodian of Akal Takht Sahib. He was just the caretaker. Guru Hargobind Sahib left Amritsar in 1635. Between 1635 and 1696 (until the death of Harji), Amritsar was under the control of the descendants of Pirthi Chand (elder brother of Guru Arjan Sahib). In April 1698, Guru Gobind Singh Sahib appointed Bhai Mani Singh as Granthi of Darbar Sahib and Akal Takht Sahib. On December 30, 1711, Bahadur Shah, the Mogul emperor, "assigned" the [I]Jagir[/I] of Chakk Ram Das (Amritsar) to Ajit Singh Palit (He had been adopted by Mata Sunder Kaur. Later, she discarded him). Bahadur Shah wanted to use Ajit Singh Palit against Baba Banda Singh Bahadur, the Sikh General. Ajit Singh returned to Delhi after the death of Bahadur Shah (February 27, 1712). After this Baba Kahan Singh of the so-called [I]Tat Khalsa[/I], who looked after Akal Takht Sahib and Mahant Amar Singh of the so-called [I]Bandai Khalsa[/I], who had the control of Jhanda Bunga. Bhai Mani Singh is not referred as so-called [I]Jathedar[/I] in any Sikh work. Bhai Ratan Singh Bhangu calls him "[I]Pujaran sion vado pujari" [/I](chief priest among the priests).[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]After the martyrdom of Bhai Mani Singh (June 24,1734), there was no one to take care of the shrines at Amritsar during the dark period of the Sikh history. There were [I]Sarbat Khalsa[/I] gatherings at Akal Takht Sahib, at least since 1726, but no reference is available as to who convened these gatherings. It is presumed that [I]Jathedars[/I] of the Sikh army used to call these gatherings. Later, [I]Budha Dal[/I] (the Sikh veterans) took over the charge of the shrines. As the caretaker of Akal Takht Sahib, he introduced authentic Sikh practices at Akal Takht Sahib and Darbar Sahib. Baba Prem Singh Hoti wrote a book about Akali Phula Singh in 1912. Baba Prem Singh did not use the term [I]Jathedar[/I] even once.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][B]On [/B][B]October 12,1920[/B][B], when some initiated Sikhs, belonging to so-called low castes, went to Akal Takht Sahib to offer an [I]Ardas[/I] (prayer), to caretaker of Akal Takht Sahib and the [I]Granthis[/I] slipped away. The gathering found the Takht Sahib unattended. A [I]Jatha[/I] (band) of 25 Sikhs was selected to take care of Takht Sahib. Bahi Teja Singh Bhucher was appointed as the [I]Jathedar[/I] of the [I]Jatha[/I]. Bhai Teja Singh was to be the chief of the [I]Jatha[/I] and not Akal Takht Sahib.[/B][/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]On October 13,1920, the Deputy Commissioner of Amritsar called a meeting of the (former) priests and the Sikh leaders. The priests abstained from the meeting. This meeting selected an ad-hoc Committee to look after the affairs of Darbar Sahib and Akal Takht Sahib. The Committee comprised Sundar Singh Ramgarhia (the manager of Akal Takht Sahib and Darbar Sahib). Professor Teja Singh, Bawa Harkishan Singh, Bhai Deva Singh, Bhai Bahadur Singh Hakim, Bhai Chanda Singh, [I]Jathedar[/I] Kartar Singh Jhabbar, [I]Jathedar [/I]Teja Singh Bhucher and Doctor Gurbakhash Singh. This Committee, later, called a [I]Sarbat Khalsa[/I] gathering for November 15-16, 1920. A [I]Hukamnama[/I], signed by Dr. Gurbakhash Singh, a member of the ad-hoc Committee, was issued. (This [I]Hudamnama[/I] wa not issued by [I]Jathedar [/I]Teja Singh Bhucher, the Jathedar of the [I]Jahta [/I]appointed to take care of Akal Takht Sahib on October 12, 1920). [B]Bhai Kahan Singh of Nabha published his encyclopedic work, [I]Mahan Kosh[/I] in 1930. He did not even mention anything such as the [I]Jathedar [/I]of Akal Takht Sahib.[/B][/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]Even after 1920 or 1925 of even 1947, the caretaker of Akal Takht Sahib, (though the term [I]Jathedar[/I] was being used by the leaders of the SGPC and the other officials) was not known to be any specific entity. When on November 29, 1961, the [I]Panj Piaray[/I] gave their verdict from Akal Takht Sahib against Master Tara Singh, Fateh Singh ect., the so-called [I]Jathedar[/I] came to be known as something extraordinary. When on October 2, 1962, the Fateh Singh group wrested the control of the S.G.P.C. from the Master Tara Singh, [I]Jathedar[/I] Achchhar Singh, the caretaker of Akal Takht Sahib resigned his position to protest against the mismanagement of the affairs of Darbar Sahib and the other shrines. No one bothered about the institution of the caretaker of Akal Takht Sahib. No one reacted when Sadhu Singh Bhaura, who had been defeated in the S.G.P.C. elections, was appointed as so called [I]Jathedar[/I] of Akal Takht Sahib. [B]It was not only on September 26, 1979, when [I]Jathedar[/I] Jagdev Singh Talwandi and [I]Jathedar [/I]Gurcharan Singh Tohra approached Akal Takht Sahib for settlement of the internal affairs of the Akali Dal, that the so called [I]Jathedar[/I] of Akal Takht Sahib came to be known as some "extra special" entity. Since then the caretaker of Akal Takht Sahib has been considered as an officer, who is a sort of object of fear (like a Mafia boss or even a monster) for every Sikh. It was the promotion of fascism. It was and it is utterly in contradiction to the Sikh ideology.[/B][/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]Akal Takht Sahib is the Throne of the Almighty. It is supreme-most seat of the Sikh nation and all those who choose to owe their allegiance to this Throne. Akal Takht Sahib is not an ordinary shrine. It is not an organization. A[I] Jathedar[/I] means the chief of the President of the leader of a [I]Jatha[/I] (band) of an organization. Hence the term [I]Jathedar[/I] is a misnomer. There can be a "caretaker" of Akal Takht Sahib of there can be a [I]Jathedar[/I] of [I]Sarbat Khalsa[/I] (the Sikh Commonwealth). He must represent the whole of the Sikh nation. He must have the confidence of the whole of the Sikh nation. It implies that he should be SELECTED through the consensus of the whole of the Sikh nation. The proper course to SELECT the [I]Jathedar[/I] of the [I]Sarbat Khalsa[/I] or the "caretaker" of Akal Takht Sahib, is to convene a [I]Sarbat Khalsa.[/I] It should be a gathering of representatives of all Sikh organization and Sikh intellectuals (who consider themselves as the subjects of , and owe their loyalty solely to, Akal Takht Sahib). The S.G.P.C. represents the Sikh nation with regard to the management of the Sikh shrines and on this issue it is supreme. None can challenge S.G.P.C.'s jurisdiction in the case of the management of the Sikh shrines. But, the S.G.P.C. is not the [I]Sarbat Khalsa[/I] for the purpose of the selection of the [I]"Jathedar [/I]of the [I]Sarbat Khalsa[/I]" or for the appointment/selection of the "caretaker of Akal Takht Sahib". This [I]Sewadar[/I] must be selected by way of a [I]Gumatta[/I] of the [I]Sarbat Khalsa[/I]. The caretaker of Akal Takht Sahib can be named as [I]Mukh Sewadar[/I] (chief attendant) or [I]Sarbrah[/I] (manager) or [I]Nigran[/I] (custodian) or[I] Safir[/I] (ambassador) of [I]Bulara [/I](spokesman) or [I]Diwan[/I] (a sort of minister). I will suggest the term [I]Mukh Sewadar [/I]in Punjabi and "caretaker" in English.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The caretaker of Akal Takht Sahib is not a monarch, nor is he like the President (as in the USA), nor is the Pontiff (like Catholic Pope). He is just a speaker, a spokesman, an attendant. He is not a dicator. He can not issue [I]Hukamnamas[/I] as a per his whims of his will. He can issue the [I]Gurmattas[/I] of the [I]Sarbat Khalsa[/I] as the [I]Hudamnamas [/I]of Akal Takht Sahib. The issues of the petition of the persons excommunicated from the Sikh Panth, the cases of punishment must be considered by the [I]Sarbat Khalsa[/I]. There can be a "standing committee", which should consist of the representatives of the organizations which are loyal to Akal Takht Sahib, plus a few Sikh intellectuals (to be coopted by these representatives). The members of this "standing committee" shall continue to be members of the Committee as long as they have the confidence of their organizations as well as the Sikh nation. Even these members shall not be consider themselves as some authority. They are the [I]Sewadars[/I] of the Sikh nation. For the local issue, the petitions may be decided by Panj Piaray.[/SIZE][/FONT] [CENTER][CENTER][FONT=Times New Roman][SIZE=3][/SIZE][/FONT][/CENTER] [CENTER][B][FONT=Times New Roman]Hukamnama of Akal Takht Sahib[/FONT][/B][/CENTER] [CENTER][I][FONT=Times New Roman][SIZE=3](History and Concept)[/SIZE][/FONT][/I][/CENTER][/CENTER] [SIZE=3][FONT=Times New Roman][I]Hukamnama[/I], literally means "Royal Order." As Akal Takht Sahib is the Throne of the Almighty, the orders issued by Akal Takht Sahib are called [I]Hukamnama[/I]s. The letters written by the Sikh Gurus too were also called [I]Hukamnama[/I]s. In the middle ages, the orders from the worldly rulers were also known as [I]Hukamnama[/I] but the people carried out the orders under compulsion. But, the [I]Hukamnamas[/I] of the Sikh Gurus was a matter of pride and privilege. Not only the carrying out the Guru's Order but even the [I]Darshan[/I] (a simple look) at Guru's [I]Hukamnama[/I] was a matter of pride for a Sikh.[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]The first [I]Hukamnama[/I] from Akal Takht Sahib was issued by Guru Hargobind Sahib himself. This [I]Hukamnama[/I] asked the Sikhs to wear arms for self defence. Since then several [I]Hukamnama[/I]s must have been issued. Some [I]Hukamnama[/I]s issued by Guru Gobind Singh Sahib, his wife, Baba Banda Singh Bahadur, [I]Sarbat Khalsa[/I], Akal Takht Sahib etc. are still available in the original. (Two collections of [I]Hukamnama[/I]s are available in print form, one edited by Dr. Ganda Singh and the other one by Bhai Shamsher Singh Ashok, both published in 1968 by Punjabi University and the S.G.P.C. respectively. These volumes have [I]Hukamnama[/I]s by the following: 2 by Guru Hargobind Sahib, one by Guru Harkrishan Sahib, 22 by Guru Tegh Bahadur Sahib, 34 by Guru Gobind Singh Sahib, 2 by Banda Singh Bahadur, 2 by Thrones etc.).[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]During the eighteenth century, the [I]Sarbat Khalsa[/I] issued [I]Hukamnama[/I]-s to the Sikhs for manifold purposes. Through one [I]Hukamnama[/I], Akal Takht Sahib asked the Sikhs to release the wife of a Brahmin (Hindu of priestly class) whom the Afghan Chief of Kasur had carried away. In 1759, [I]Sarbat Khalsa[/I] issued a [I]Hukamnama[/I] to the Sikhs to send funds for the reconstruction of the Sikh shrines.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]After the British annexation of the Sikh Homeland, Akal Takht Sahib was misused by the occupying managers. A [I]Hukamnama[/I] against Professor Gurmukh Singh was issued in 1879. A [I]Hukamnama[/I], it has been said, was issued against the [I]Ghadar[/I] Party workers. There is no direct evidence of the issuance of such a [I]Hukamnama[/I]. As these two and alike [I]Hukamnama[/I]s were not in accordance with the Sikh ideology, hence the Sikh nation rejected them.[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][I]Hukamnama[/I]s excommunicating persons or cults guilty of harming Panth or for acts of blaspheme, too, have been issued from time to time: Gurdial Sinh Nabha (1923), Teja Singh Bhasaur and his associates (1928), Nirankari cult (1978) etc. During the period of attempt at the hijacking of Akal Takht Sahib too [I]Hukamnama[/I]s were issued to excommunicate Zail Sinh, Buta Sinh, Santa Sinh, Rachhpal Sinh, Surjit Barnala, Pashaura Sinh etc.[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman][I]Hukamnama[/I] of Akal Takht Sahib is different from a verdict given from Akal Takht Sahib in some disputes. Decisions in the cases of the Sikhs who surrender at Akal Takht Sahib for their anti-Sikh activities are not [I]Hukamnama[/I]s. These decisions had been given in the case of Kartar Singh Bedi (1924), Bhai Narain Singh (1924), Buta Singh M.L.C. (1935), Master Tara Singh, Fateh Singh and eight members of the Executive of Akali Dal (1962), Piar Singh (1993) etc. In some cases partial decisions were taken by the caretakers of Akal Takht Sahib for forgiving or for giving minor punishment due to reasons best known to them. These cases were: Zail Sinh, Surjit Barnala, Buta Sinh, Amarjit Grewal, Pashaura Sinh etc. All these persons were given concessionary treatment. The Sikhs have not accepted these decisions by the respective caretakers of Akal Takht Sahib.[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]This has happened due to ignorance about the concept of Akal Takht Sahib and its [I]Hukamnama[/I]. The [I]Hukamnama[/I] of Akal Takht Sahib is the consensus of [I]Sarbat Khalsa[/I]. During the eighteenth century, the issues of the Sikhs were decided by way of [I]Gurmata[/I]. The leaders of all the groups, Misls, battalions of the Sikhs used to gather at Akal Takht Sahib to finalize a particular issue. The decision was reached by way of consensus in accordance with the Sikh ideology. This was called [I]Gurmata[/I] (the counsel of Guru Sahib). This [I]Gurmata[/I] was issued to the Sikh nation from Akal Takht Sahib as [I]Hukamnama[/I] of [I]Sarbat Khalsa[/I] or Akal Takht Sahib. This represented the "will of the Sikh nation." A [I]Hukamnam[/I]a can not be issued by caretaker of Akal Takht Sahib by way of personal whims. The political monopolization and the adoption of Western political system made the Sikh intelligentsia indifferent to the institution of Akal Takht Sahib and the institution of Akal Takht Sahib was "hijacked" by ignorant but clever politicians. All the [I]Gurmata[/I]s are not [I]Hukamnama[/I]s. When a resolve to execute some planning is made, it is called [I]Gurmata[/I] and it applies to the persons who participate in it. But, if this [I]Gurmata[/I] is of national importance then it is released to the Sikh nation. In that case it becomes [I]Hukamnama[/I]. [I]Sarbat Khalsa[/I] made several [I]Gurmatas[/I] in the eighteenth century. Some of the well know [I]Gurmata[/I]s are: the issue of acceptance of [I]Jagir[/I] (1733), construction of Sikh fort (1747), formation of Dal Khalsa (1748), to recognize [I]Rakhi[/I] (1753 and 1758), to attack Lahore (1760), to emphasize the supremacy of [I]Sarbat Khalsa[/I] (1765), the petition of Jaswant Rao Holkar (1805), to form the S.G.P.C. (1920), to form Gurdwara Sewak Dal, later named Akali Dal (1920) etc.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]There are certain issues which can not be covered by [I]Gurmata[/I] or [I]Hukamnama[/I]. These include the basic principles, postulates or doctrines of Sikhism. A [I]Gurmata[/I], which applies to the whole of the Sikh nation (national issues) must represent the will of the whole nation and must not be a decision of an ad hoc hand-picked assembly of special invitees by a party or faction or self-styled [I]Jathedar[/I]/Pope.[/SIZE][/FONT] [FONT='Times New Roman']Since 1979, Akal Takht has been used by the Akali leaders for their factional activities. As a result the institution of Akal Takht Sahib has suffered a lot. The caretaker (whom they wrongly call [I]Jathedar[/I]) of the Takht has been acting as an agent of the ruling Akali faction. Specially under the reign of Kirpal Singh Badungar, Akal Takht caretaker has acted as an ordinary Akali worker, loyal to the president of the SGPC. This is mockery of the institution. Akal Takht Sahib which is the greatest seat of the Sikh Panth has been defiled by the Akali leadership. Akal Takht is not a court of mediation between factions, groups; nor it is an industrial tribunal to decide disputes. Akal Takht Sahib should not deal with each and every case like an ordinary tribal court. It should deal with only those issues which are of national importance and the Hukamnamas should be issued only after a Gurmata has been passed by the Sarbat Khalsa. What is Sarbat Khalsa is still a moot point. In the present circumstances, a meeting of all the Sikhs is not possible. In such a situation the representatives of all those parties and institutions, which are loyal to Akal Takht Sahib plus the Sikh intelligentsia, should form the Sarbat Khalsa. This is not the final formula. The Sikh intelligentsia can discuss the procedure to for Sarbat Khalsa. But, the president of the SGPC appointing a caretaker of Akal Takht as per his political need is against Sikh philosophy. AND the caretaker issuing Hukamnamas of his personal whim in association with 4 more priests, in line with the SGPC president is still further un-Sikh like. The Sikhs should stop playing games with the Sikh fundamentals[/FONT] [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Hard Talk
Kala Afghana - An Adi Granth Purist
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top