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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
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Hard Talk
The Hijackers Of Sikhi, Part 4 - The Dera Sants
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<blockquote data-quote="Dr Karminder Singh" data-source="post: 218226" data-attributes="member: 9642"><p>Sikhi as it is practiced today, is no longer the Sikhi that was taught to us by our Gurus. It is a spirituality that stands distorted, corrupted and tainted. Its scripture – Gurbani – has been distorted through vedic and puranic slants in interpretations and translations; its history muddled in unbelievable tales of miracles called Sakhis, and its religious practices consist of those smuggled in from rejected and discarded rituals of pre-1469 faiths. It’s a faith that has been hijacked from its unique path and equally distinct goals. How, when and why did this happen?</p><p></p><p>Read this FIVE-part series for the story of a spirituality hijacked.</p><p></p><p>The <em>sants</em> descended into Sikhi beginning 1903.</p><p></p><p>Throughout the period of the Gurus (1469 till 1708) – NO Sikh was EVER called a <em>sant</em> or referred to with the title of <em>sant</em>.</p><p></p><p>In the singular sense, <em>Gurbani</em> uses the word “<em>sant</em>” to refer to the Creator and the Guru[1]. In the plural sense, it refers to ordinary Sikhs who are seekers of the Creator. <em>Gurbani</em> further refers to a “group or class” of people who CALL THEMSELVES “<em>sant</em>”. This group is termed fraudulent and of bad intent. The term used for them is ਬਾਨਾਰਸਿ ਕੇ ਠਗ <em>Benares Kay Thugg</em> meaning “conmen posing as spiritual persons.</p><p></p><p>The history of Sikhs is replete with a wide variety of praiseworthy acts in the name of <em>Sikhi</em> – fighting wars, serving humanity sacrificing themselves, getting themselves and their loved ones cut up limb by limb, and courageously spreading the messages of <em>Sikhi</em> far and wide – but not a SINGLE Sikh was ever referred to as “<em>sant</em>.”</p><p></p><p>He who accompanied Guru Nanak for almost three decades is called <em>Bhai</em> Mardana. The one in whose hand the first version of the SGGS (Pothi Sahib) was written is called <em>Bhai</em> Gurdas. Sikhs who were boiled alive, sawn alive, burnt alive and cut up limb by limb are similarly called <em>Bhai</em> Dyala, <em>Bhai</em> Matee Daas, <em>Bhai</em> Satee Daas, and <em>Bhai</em> Mani Singh.</p><p></p><p>Sikhs who had their scalps removed to save their <em>Kesh</em> and were crushed alive on the wheel are called <em>Bhai</em> Taru Singh and <em>Bhai</em> Subeg Singh. All the <em>Panj Pyare</em> are given the title of <em>Bhai</em>.</p><p></p><p>Then there was <em>Bhai</em> Nand Lal the scholar, <em>Bhai</em> Bachitar Singh the brave, and <em>Bhai</em> Lachman Singh the <em>Shaheed</em>. And scores of other luminary Sikhs who carried the title “<em>Bhai</em>,” to live up to the concept of equality within the brotherhood of <em>Sikhi</em>.</p><p></p><p>Right up till 1903, one does not find a SINGLE Sikh with the title of “<em>sant</em>.”</p><p></p><p>Many Sikhs are surprised to know that the practice of conferring the title of “<em>sant</em>” on to ordinary mortals is the invention of the British.</p><p></p><p><strong>THE BRITISH POLICY OF DIVIDING AND RULING THE SIKHS</strong>.</p><p></p><p>The Sikhs were the last nation to be conquered and colonized by the British. The imperialists occupied the rest of India for 100 years and spent that time preparing to take Punjab and conquer the Sikhs.</p><p></p><p>The lying in wait for ONE CENTURY was to soften the ground. To prepare the conquest of the lion hearted, united and deeply spiritual Sikhs.</p><p></p><p>From the British viewpoint, the Sikhs needed to be spiritually DIVIDED and WEAKENED before they could be defeated and conquered.</p><p></p><p>The colonialists used a multi prong strategy to DIVIDE the Sikhs. Initially, they brought in hundreds of Christian missionaries in an attempt to create a tide of conversion out of <em>Sikhi</em> into Christianity amongst the Sikhs.</p><p></p><p>The aim was to eventually create a divide amongst Sikhs of the Guru and Sikhs who had converted to Christianity. But given the fervor of Sikhs to hold on to their faith, this method did not work. The British then decided to divide Sikhs amongst different Sikh groups.</p><p></p><p>They studied the Sri Guru Granth Sahib[3] and financed the creation and compilation of a RIVAL <em>granth</em> – called the <em>Bachittar Natak</em> (wondrous drama) that was subsequently renamed <em>Dasam Granth</em>).</p><p></p><p>They supported the corruption of the <em>Maryada</em> of the two <em>Takhats</em> OUTSIDE of Punjab connected to the tenth Guru – Patna and Hazoor – so that that the corrupted <em>Maryada</em> could be used to corrupt the rest of <em>Sikhi</em> within Punjab.</p><p></p><p>They helped create a whole gamut of distorted “Sikh” literature – mostly through financing a plethora of anti-Sikh elements who had similar aims. Such distorted and corrupted literature was sometimes deposited at the coveted London Office to give it stature because of its location at an esteemed place.</p><p></p><p>Sikh scholars today take pride in referencing this so called literature; propagating the myths found within such concocted literature far and beyond.</p><p></p><p>For most of the above tactics, they solicited the active support of the Nirmala groups who were at the high point of their control of the Sikh psyche already. The British assisted the <em>Nirmalas</em> in infiltrating Sikh institutions not already subverted.</p><p></p><p>The British were able to penetrate the management committees of historic and major Gurdwaras – installing their agents – <em>Mahants</em> (<em>Nirmala</em> high priests) to distort, corrupt and divide the Sikh psyche and eventually Sikhs themselves.</p><p></p><p><strong>CREATING THE SIKH SANTS</strong></p><p></p><p>Nothing compares to the British strategy of creating and establishing a class of SPIRITUAL DISRUPTORS and infiltrating it onto the Sikh people. This class of people would destroy <em>Sikhi</em> to its core.</p><p></p><p>They would strip <em>Sikhi</em> of its last remaining shred of Godliness. They would transform <em>Sikhi </em>into a collection of worthless rituals.</p><p></p><p><em>Sikhi</em> would never be the same again as a result of this class of people. The British labeled these people as “<em>sant</em>.”</p><p></p><p>Beginning 1903, the British government started conferring the title of “<em>sant</em>” onto the selected Sikhs from within the British Army. The Army was chosen perhaps because it was an institution which had inculcated adequate loyalty towards the colonial masters.</p><p></p><p>The British expected the recipients of the award of “<em>sant</em>” to do the bidding of the government of the day – out of their sense of misplaced loyalty to the colonial masters.</p><p></p><p>The first individual to be given the dubious honor of being declared a “<em>sant</em>” by the political masters was Attar Singh Mastuana (1866 – 1927). Four other Attar Singh’s[4] were given the same title, but other than Attar Singh Reru (1867-1927), none of the others succeeded in obtaining the stature that they sought.</p><p></p><p>Other individuals to be bestowed “<em>sant-ship</em>” by the colonial powers included Nand Singh Kaleran Wala, Karam Singh Hoti Mardan, and Bishen Singh Kanjhla. They were all assigned to their respective villages as “accomplished preachers of <em>Sikhi”</em>.</p><p></p><p>All sorts of miraculous stories were created about these “<em>sants</em>” and “affirmed” by the British. One regular lie about Attar Singh Mastuana was that “mysterious forces” signed him in for duty at the barracks every day for the many years that he was physically present in the countryside preaching his brand of <em>Sikhi</em>.</p><p></p><p>Such fake tales help establish the status of the British “<em>sants</em>” as “godly” people with “godly powers.”</p><p></p><p>Subsequently other British Army personnel (serving and retired) and sympathizers were awarded the title of <em>sant</em>. These include Bishen Singh Murala. Gurmukh Singh Kaar Sewa, Gurbachan Singh Bhindran, Bishen Singh Kaar Sewa Waala, Isher Singh Kaleran.</p><p></p><p>Most of them obtained their religious training from Hindu / Nirmala centers at Hardwaar, Rishikesh, Kashi (Benares), Tirveni (Allahabad), Mathura, Ayodhiya, Badrinath, and Rameshwaran Gaya.</p><p></p><p><strong>SERVING THE BRITISH COLONIAL INTERESTS</strong></p><p></p><p>With active financial and logistical support of the British colonialists in the form of <em>deras</em>, this artificially created class of people would corrupt the Sikh spirit, weaken the Sikh mind, wean the Sikh away from the spirituality of the Sri Guru Granth Sahib, divide the Sikhs on the basis of their individual <em>maryadas</em>, and ritualize Sikh practices.</p><p></p><p>The <em>dera sants</em> would place a rosary (<em>mala</em>) in the hand of a Sikh. A <em>mala</em> wielding Sikh was a lesser threat to the British than a <em>kirpan</em> wielding one.</p><p></p><p>The <em>sant</em> class would change the <em>Basanti</em> and deep blue color of vibrancy of the Sikh to white – a color of peace and tranquility as well as death. The British preferred Sikhs who were peaceful and spiritually dead.</p><p></p><p>The <em>Nirmalas</em> had already smuggled in the Hindu color of saffron into the Sikh psyche during their two century control of Sikh Gurdwaras and institutions. Sikhs – with the exception of <em>Nihangs</em> – had forsaken blue already. Hence, adjusting to white was easily achieved.</p><p></p><p>The <em>sant</em> class would wean the Sikh away from the SGGS and thrust him into meaningless chants of this or that <em>mantras</em>. <em>Sikhi</em> according to the <em>sant</em> Class was to sit for hours in the wee hours of the morning chanting away a word or two.</p><p></p><p>A Sikh who had tired of chanting in the ambrosial hours was of a lesser threat to the British.</p><p></p><p>The spiritually elevating <em>Gurbani</em> in the SGGS would be reduced to chanting too. Particular <em>shabds</em> were dished out by the <em>sants</em> to their devotees to be chanted to make the Creator accede to specific temporal requests or take away suffering, pain or ailments.</p><p></p><p>Of course such could only be achieved either by distorting the real messages of the shabd or by blinding the Sikh towards the Shabd’s messages all together.</p><p></p><p>The <em>sant</em> class would turn Sikhs into vegetarians. They would teach the Sikh to wait for miracles to happen – rather than making them happen as they were taught by their Gurus.</p><p></p><p>The <em>sant</em> class would turn Sikhs into believers of <em>dehdharees</em> – Gurus in human form. These <em>sants</em> placed themselves on par with our Gurus. Sikhs would bow to them and believe that they were intermediaries between the Sikh and their Creator.</p><p></p><p>The <em>sant</em> class would inculcate a vast variety of rituals and deviant beliefs into the Sikh psyche – <em>sangrand, puranmashee, divali</em>, varieties of <em>paaths – akhand, sampat</em> etc; performance of <em>artees</em>, burning of incense and oil lamps, image worship, endless offerings and prayers.</p><p></p><p>The <em>sant</em> class created the image of a false god for the Sikh. A god who accepted bribes to do things for the Sikh through rituals ordained by the <em>sant</em>.</p><p></p><p>The <em>sant</em> class set itself as intermediaries between the Sikh and this false corruptible god. They set themselves as of higher status than the Sikh; on par with or even higher than their Shabd Guru the SGGS.</p><p></p><p>The <em>dera</em> <em>sant</em> created, inculcated and maintained the loyalty of his follower <em>chelas</em> through their <em>khande di pahul</em> ceremony. Each <em>dera sant</em> had his own set of <em>panj piaras</em>, and own set of <em>maryada</em> (do’s and don’t’s).</p><p></p><p>This was a clever way of keeping their <em>chelas</em> loyal since Sikhs were made to believe that the <em>panj pyaras</em> represented the tenth Guru. In reality though, the <em>panj pyaras</em> were propagating the divisive agenda of the <em>deras</em> and their colonial masters.</p><p></p><p>The Sikh masses were encouraged to get into a deal with the <em>sant</em> class. The Sikh earned a living, while the <em>sant</em> took care of the spiritual aspect – for a fee of course.</p><p></p><p>The fee was necessary because the <em>sant</em> spent his entire day performing spirituality for the Sikh and was thus unable to earn a living for himself.</p><p></p><p>What was essentially a spirituality of the self, by the self, for the self of the Sikh Gurus was turned into a ‘Spirituality on behalf, spirituality for a fee and spirituality through human intermediaries” by the <em>sant</em> class.</p><p></p><p>In short the <em>sant</em> class would hollow out <em>Sikhi</em> from the inside out. The spiritually elevated and Creator-connected Sikh would be turned into a ritual conducting, meaningless <em>mantar</em> chanting, and offerings-making slave of the <em>dera sants</em>.</p><p></p><p>The Sikh of the <em>dera</em> would be one who saw his spirituality in the display of his outward symbols, the color of his turban, the volume of his chants and loyalty to the <em>sant</em> who had become his true guru.</p><p></p><p>In a short span of about 50 years, the <em>deras</em> would come to represent main-stream <em>Sikhi</em>. Being supported by the British in terms of material and by <em>Nirmalas</em> in terms of spiritual leadership; the <em>deras</em> would grow exponentially in terms of followers, financial clout and influence.</p><p></p><p>The <em>dera sants</em> would thus serve the objectives and goals of the British in severely undermining a the Sikh spirit that was grounded and rooted in the SGGS – eventually subjugating their soul for purposes of subduing them.</p><p></p><p>The situation would not repair itself upon the departure of the British from India.</p><p></p><p>Successive governments of independent India and Punjab – including the Akali Dal and SGPC would continue to use the <em>deras</em> for the purpose of winning elections – this because by now, Sikhs attending <em>deras</em> vastly outnumbered genuine Sikhs.</p><p></p><p>Support for the <em>deras</em> by the corrupt politicians translated into votes in the system of defective democracy of vote-buying that was the scheme of Punjab’s politics.</p><p></p><p>During the Gurdwara Reform Movement led by the Singh Sabha of the 1920s a vast majority of historic Sikh Gurdwaras were freed from <em>Nirmala</em> and <em>Mahant</em> control.</p><p></p><p>The result was that most of the <em>Nirmalas</em> moved into leadership positions of existing <em>deras</em> – thus strengthening them. Some <em>Nirmalas</em> set up new <em>deras</em>. The outcome was that <em>deras</em> became the permanent centers for the <em>Nirmalas</em>. Their <em>Mahants</em> simply transformed themselves into modern day <em>sants</em>.</p><p></p><p>As a result, the <em>dera </em>and their <em>sants</em> and <em>babas</em> have become the biggest force of spiritual corruption of <em>Sikhi</em> in modern times. They are thus the current and most powerful hijackers of the Sikh faith.</p><p></p><p><strong>THE <em>DERAS</em> AT THE HELM</strong></p><p></p><p>Punjab has approximately 13,000 villages. Historian Dr Harjinder Singh Dilgeer estimates that there are 15,000 <em>deras</em> in the state. He categorizes them into six broad groups.</p><p></p><p>Ten are Class A+ <em>deras</em> with an income of several million dollars, 20 are Class A <em>deras</em> earning a few million at least, 100 are Class B+ <em>deras</em> (couple of million) 500 are Class C <em>deras</em> (up to a million) and the rest are Class D (few hundred thousand in income). Collectively they own about 100,000 acres of land in Punjab.</p><p></p><p>The following is a selective list of the largest and most active <em>deras</em> in Punjab. All of them are active even outside of Punjab and within the Sikh diaspora through agents and clergy whose primary function is to solicit funds and support for their home <em>deras </em>and to promote their<em> sants </em>and<em> deras.</em></p><p></p><p><strong>Bhindranwalla Mehta dera.</strong> This <em>dera </em>was started by “sri maan 108” <em>sant</em> Sunder Singh Nirmala (1883-1930) of Bhinder Klan Village. The 108 is used to denote that he was schooled at Benares in the 108 Upnishads (Vedic and Puranic texts). Sunder Singh studied under <em>Pandit</em> Jwala Daas <em>Udasi</em>. This <em>dera </em>thus has its origins in not one but TWO Hijacker Traditions – <em>Udasi</em>s and <em>Nirmalas</em>.</p><p></p><p>They cleverly mixed in the practice of <em>khande di pahul</em> and non-stop <em>Akhand Paths</em> to put up a <em>Sikhi</em> front to attract innocent Sikhs. By the 1960s this <em>dera </em>had become a tremendous success and thus split into two in the 1970s. One faction was headed by <em>sant</em> Kartar Singh (1932-1977) who set up his <em>dera </em>at Chownk Mehta and the other by <em>sant</em> Mohan Singh.</p><p></p><p>Kartar Singh then changed the name of <em>dera </em>Chownk Mehta to Damdami <em>taksaal</em>[7] just prior to his death in 1977. He was succeeded by <em>sant</em> Jarnail Singh Bhindranwala of Rodey Village.</p><p></p><p><strong>Damdami <em>Taksaal</em></strong> was thus born in 1977, putting to lie the claim of the present leadership of Harnam Dhumma faction that the <em>taksaal</em> (literally, school) was set up by <em>Bhai</em> Mani Singh or Guru Gobind Singh ji himself.</p><p></p><p>Other than attempting to falsely justify their positions, the <em>dera </em>leadership is unable to offer any proof that <em>Bhai</em> Mani Singh was ever involved in any <em>dera </em>or <em>taksaal</em>.</p><p></p><p>The <em>Damdamee taksaal</em> is split into three factions now with three <em>sant</em>s as leaders; each actively throwing mud at each other. </p><p></p><p>The SGGS is installed in this <em>dera</em>, but so is the <em>Bachittar Natak</em> Granth. Katha of the <em>Nirmala</em> text Suraj Parkash, Gur Bilas Patshai 6, Ramayana, Mahabharata is standard fare besides Hindu religious, ritual and social practices.</p><p></p><p>This <em>dera </em>is perhaps the producer of the largest group of <em>dera</em>-indoctrinated clergy. Vast percentages of gurdwaras in Punjab, India and across the world are staffed by <em>granthis</em>, <em>ragis</em> and <em>parcharaks</em> trained in this <em>dera</em>.</p><p></p><p>The most recent notorious activity of the <em>Damdamee dera</em> is its complicity in the attempted murder of Sikh Preacher <em>Bhai</em> Ranjit Singh Dhudreanwalla and the broad daylight murder of his <em>parcharak</em>.</p><p></p><p><strong>Sattowali <em>dera </em>Amritsar. </strong>This <em>dera </em>was set up by Amir Singh Amritsar (1870 – 1954). The second head was Kirpal Singh (1918-1933) who went on to serve as <em>Jathedar</em> in Akaal Takhat just prior to the 1984 Indian Army attack on Darbar Sahib and Akaal Takhat. <em>Sant</em> Sucha Singh was part of this <em>dera </em>until he set up his own <strong><em>dera </em>Jawaddi</strong> in Ludhiana.</p><p></p><p><strong><em>Dera </em>Rara Sahib.</strong> Set up by Isher Singh (1905 – 1975), a chela of <em>sant</em> Attar Singh Reru Village, this <em>dera </em>has produced the likes of the infamous Maan Singh Pehowa of <strong>Pehowa <em>dera</em></strong> who has numerous rape, criminal misconduct, and blasphemy cases against him.</p><p></p><p><strong>Kaleran <em>dera </em>(Nanaksar <em>dera</em>).</strong> This <em>dera</em> was set up by Nand Singh (1872-1943) who was succeeded by Isher Singh (1916-1963). This is perhaps one <em>dera </em>that has given birth to the most number of other <em>deras</em>. (Famous by products of this dera are EX Jathedar Akal Takhat, ragi and Professor named Darshan Singh, kirtaniyah Harbans Singh Jagadhreevallah, Gurikbal Singh of Kaullan Trust and many others)</p><p></p><p>Historian Dr Harjinder Singh Dilgeer has counted 17 such off shoot <em>deras</em>. One Amar Singh Burundi who has stood accused of molest charges in Singapore and has been hauled to courts in the USA over financial fraud cases – has a large following in Malaysia.</p><p></p><p>A number of Gurdwaras in Malaysia have been taken over by clergy from this <em>Nanaksar</em> <em>dera</em> – Serandah and Batu Pahat being the larger ones.</p><p></p><p>This <em>dera </em>is perhaps the producer of the second largest group of <em>dera</em>-indoctrinated clergy (after <em>Damdami</em>).</p><p></p><p><strong>Sunehranwala dera.</strong> This was set up by <em>sant</em> Nahar Singh – the grandson of Nand Singh of Nanaksar. [ HQ in Ferozpur and popularly known as Babeke – has higher study Institutions under its care and has abig branch in Johor state Malaysia)</p><p></p><p><strong>Dodra dera</strong>. This <em>dera </em>was set up in 1960 by a former soldier of the British Army in Burma named Jaswant Singh. He called himself <em>Bauji</em> and <em>Khoji</em> as well. The <em>dera </em>was set up in collaboration with a Malaysian lady Charanjeet Kaur.</p><p></p><p>Large crowds are associated with the deviant practices of this <em>dera </em>which has links with individuals in Malaysia as well.</p><p></p><p><strong>Hoti Mardan <em>dera</em></strong> was set up by Karam Singh (1826 – 1902). The <em>dera </em>shifted to Maksudpur Kapurthla from Pakistan after the Indian Independence. It is a thriving <em>dera </em>that is well known for its deviant practices and rituals.</p><p></p><p><strong>Begowal <em>dera</em></strong>. This <em>dera </em>was set up by Prem Singh (1882 -1950) in Pakistan and moved to Begowal in Kapurthla in 1947. [ presently run by Bibi Jagir Kaur , full time Badal Dal Politician and who also managed to become SGPC President as well)</p><p></p><p><strong>Maksudran <em>dera </em>Ludhiana</strong>. The founder of this <em>dera </em>– Balwant Singh – first named it as Tanda <em>dera</em>. Balwant Singh claimed he was a reincarnation of Guru Gobind Singh and dressed like the Guru – complete with a <em>Kalgee</em>.</p><p></p><p><strong>Bhaniara Piara <em>dera</em>.</strong> This <em>dera </em>is most famous for writing his own <em>granth</em> – the Bhav Sagar <em>granth</em> to replace the SGGS ji. This Piara fellow burnt 8 volumes of the Sri Guru Granth Sahib ji in an attempt to establish the supremacy of his own <em>granth</em>. Piara Singh and seven of his <em>chelas</em> were sentenced to 3 years’ jail in 2013 but walked free on bail out immediately. Sikhs form the largest portion of his followers.</p><p></p><p><strong>Sidhsar Sihorewala <em>dera</em>.</strong> The <em>dera </em>was started by Balwant Singh a chela of <em>sant</em> Attar Singh Mastuana and <em>dera </em>Bhindra Mehta as well. Balwant Singh forcibly took over the <em>dera </em>of an <em>Udasi</em> <em>Mahant</em> Heer Daas in the 1990s and renamed it Sidhsar.</p><p></p><p>This fraud behaves like a Guru, insisting that a <em>Chaur</em> be waved over him in the presence of the SGGS. He has also set up a parallel <em>dera </em>at Mastuana. Sikhs forms the largest portion of this followers.</p><p></p><p><strong> THE <em>SANT</em> <em>SAMAJ.</em> </strong></p><p></p><p>This is the name of the “organization” that is comprised of <em>dera sants</em>. It functions as an interest group to collectively use its voice and position to apply appropriate pressure on Sikh institutions such as SGPC and Akal Takhat to accede to their demands.</p><p></p><p>The s<em>ant</em> <em>samaj</em> managed to twist the arm of AT on the issue of forgiving convicted criminal Gumit Ram Rahim. The <em>sant samaj</em> also has a hand in getting Sikhs excommunicated – especially those who are bent on exposing the downside of <em>deras</em>.</p><p></p><p>The <em>sant</em> <em>samaj</em> has also become vocal and abusive in the condemnation of <em>parcharaks</em> who have resolved to promote authentic <em>Gurbani</em> messages to the Sikh messages at large.</p><p></p><p>From its humble beginnings as agents of the British colonial masters created to corrupt <em>Sikhi</em> and weaken Sikhs, the <em>sant</em> class has come a long way to become the ultimate hijackers of Sikhi as it stands today.</p><p></p><p><strong>Next: Part 5: The Current Situation. </strong></p><p></p><ol> <li data-xf-list-type="ol">ਭਾਗੁ ਹੋਆ ਗੁਰਿ ਸੰਤੁ ਮਿਲਾਇਆ ॥ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਘਰ ਮਹਿ ਪਾਇਆ ॥ Bhag Hoa Gur Sant Milaya Prabh Abinasi Ghar Meh Paiya. SGGS 97 <br /> <br /> </li> <li data-xf-list-type="ol">ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥ ੧ ॥ Oye Har Kay Sant Na Akiyeh Benaras Kay Thugg. SGGS 476. <br /> <br /> </li> <li data-xf-list-type="ol">British Administrator Robert Needham Cust suggested to the Court of Directors on 12 August 1857, that British India office should make arrangements for getting the Adi Granth translated into English. He suggested the name of the German Christian Priest cum scholar Dr ErnestTrumpp. Trumpp’s work was sponsored by the British beginning 1870. By 1876 he had translated the Japji Sahib, So Purkh, Sohila, So Darh, Majh, the Ragas (Siri, Gauri and Asa), sloks of Kabir, Shaikh Farid, and Guru Tegh Bahadur, and Savaiyyas of the Bhatts into English. He then translated Puratan and Bala Janamsakhis, the lives of the later Sikh Gurus, including an account of their teachings.<br /> <br /> </li> <li data-xf-list-type="ol">The others were Attar Singh Ghulsan Wala, Attar Singh Attley Wala and Attar Singh Jalalabad Wala. <br /> <br /> </li> <li data-xf-list-type="ol">Dr Harjinder Singh Dilgeer, Sikh History Vol 9, page 164. <br /> <br /> </li> <li data-xf-list-type="ol">Dr Harjinder Singh Dilgeer, Sikh History Volume 9 Page 177-178. <br /> <br /> </li> <li data-xf-list-type="ol">See Hardeep Singh, <em>Saka Neela Taara To Baad Tabahee Ki Tawarikh</em> pp. 58-60. <br /> <br /> </li> <li data-xf-list-type="ol">The fraudulent claim by the Damdamee Taksaal is that their “Taksaal” began with Surat Singh Nirmala who was a disciple of Bhai Mani Singh ji. Bhai Mani Singh ji sacrifice is 1734. Surat Singh is born in 1733. So he must be Chela at one year old !!! See Harjinder Singh Dilgeer, Damdami Taksaal is Nirmala Sect at [MEDIA=youtube]JvelHK4yuBQ[/MEDIA]<a href="http://www.sikhivicharforum.org/?p=2022#links_ref1" target="_blank">1</a>.<br /> <br /> Others in Damdamee have claimed that Surat Singh Nirmala was chela of Baba Deep Singh. On the shaheede day of Baba Deep on 11 Nov 1757. Singh Surat Singh Nirmala was 23 years old and sitting in Kanshee learning his bhramahnical stuff. Also Harjinder Singh Dilgeer, Harnam Singh Dhumma & Damdami Taksal’s reality at [MEDIA=youtube]AIrGgOviNag[/MEDIA]<a href="http://www.sikhivicharforum.org/?p=2022#links_ref2" target="_blank">2</a><br /> <br /> Yet others have claimed that Surat Singh Nirmala got his education at Damdama Sahib at Talwandee Sabo Ki. The official records however sho that Surat Singh Nirma, son Gyani Sant Singh, his son Gurmukh singh, his son Ripduman Singh, and chela Darbara Singh never NEVER did set foot at Damdama Saib. See Harjinder Singh, Dilgeer Damdami Taksal Exposed at [MEDIA=youtube]gwd3VMOsSLQ[/MEDIA]<a href="http://www.sikhivicharforum.org/?p=2022#links_ref3" target="_blank">3</a>.<br /> <br /> See Also Threats to Dilgeer by Harnam S Dhumma at [MEDIA=youtube]erMRcMS2iCA[/MEDIA]<a href="http://www.sikhivicharforum.org/?p=2022#links_ref4" target="_blank">4</a>. <a href="http://www.sikhivicharforum.org/?p=2022#post-2022-endnote-ref-8" target="_blank">↑</a><br /> </li> </ol></blockquote><p></p>
[QUOTE="Dr Karminder Singh, post: 218226, member: 9642"] Sikhi as it is practiced today, is no longer the Sikhi that was taught to us by our Gurus. It is a spirituality that stands distorted, corrupted and tainted. Its scripture – Gurbani – has been distorted through vedic and puranic slants in interpretations and translations; its history muddled in unbelievable tales of miracles called Sakhis, and its religious practices consist of those smuggled in from rejected and discarded rituals of pre-1469 faiths. It’s a faith that has been hijacked from its unique path and equally distinct goals. How, when and why did this happen? Read this FIVE-part series for the story of a spirituality hijacked. The [I]sants[/I] descended into Sikhi beginning 1903. Throughout the period of the Gurus (1469 till 1708) – NO Sikh was EVER called a [I]sant[/I] or referred to with the title of [I]sant[/I]. In the singular sense, [I]Gurbani[/I] uses the word “[I]sant[/I]” to refer to the Creator and the Guru[1]. In the plural sense, it refers to ordinary Sikhs who are seekers of the Creator. [I]Gurbani[/I] further refers to a “group or class” of people who CALL THEMSELVES “[I]sant[/I]”. This group is termed fraudulent and of bad intent. The term used for them is ਬਾਨਾਰਸਿ ਕੇ ਠਗ [I]Benares Kay Thugg[/I] meaning “conmen posing as spiritual persons. The history of Sikhs is replete with a wide variety of praiseworthy acts in the name of [I]Sikhi[/I] – fighting wars, serving humanity sacrificing themselves, getting themselves and their loved ones cut up limb by limb, and courageously spreading the messages of [I]Sikhi[/I] far and wide – but not a SINGLE Sikh was ever referred to as “[I]sant[/I].” He who accompanied Guru Nanak for almost three decades is called [I]Bhai[/I] Mardana. The one in whose hand the first version of the SGGS (Pothi Sahib) was written is called [I]Bhai[/I] Gurdas. Sikhs who were boiled alive, sawn alive, burnt alive and cut up limb by limb are similarly called [I]Bhai[/I] Dyala, [I]Bhai[/I] Matee Daas, [I]Bhai[/I] Satee Daas, and [I]Bhai[/I] Mani Singh. Sikhs who had their scalps removed to save their [I]Kesh[/I] and were crushed alive on the wheel are called [I]Bhai[/I] Taru Singh and [I]Bhai[/I] Subeg Singh. All the [I]Panj Pyare[/I] are given the title of [I]Bhai[/I]. Then there was [I]Bhai[/I] Nand Lal the scholar, [I]Bhai[/I] Bachitar Singh the brave, and [I]Bhai[/I] Lachman Singh the [I]Shaheed[/I]. And scores of other luminary Sikhs who carried the title “[I]Bhai[/I],” to live up to the concept of equality within the brotherhood of [I]Sikhi[/I]. Right up till 1903, one does not find a SINGLE Sikh with the title of “[I]sant[/I].” Many Sikhs are surprised to know that the practice of conferring the title of “[I]sant[/I]” on to ordinary mortals is the invention of the British. [B]THE BRITISH POLICY OF DIVIDING AND RULING THE SIKHS[/B]. The Sikhs were the last nation to be conquered and colonized by the British. The imperialists occupied the rest of India for 100 years and spent that time preparing to take Punjab and conquer the Sikhs. The lying in wait for ONE CENTURY was to soften the ground. To prepare the conquest of the lion hearted, united and deeply spiritual Sikhs. From the British viewpoint, the Sikhs needed to be spiritually DIVIDED and WEAKENED before they could be defeated and conquered. The colonialists used a multi prong strategy to DIVIDE the Sikhs. Initially, they brought in hundreds of Christian missionaries in an attempt to create a tide of conversion out of [I]Sikhi[/I] into Christianity amongst the Sikhs. The aim was to eventually create a divide amongst Sikhs of the Guru and Sikhs who had converted to Christianity. But given the fervor of Sikhs to hold on to their faith, this method did not work. The British then decided to divide Sikhs amongst different Sikh groups. They studied the Sri Guru Granth Sahib[3] and financed the creation and compilation of a RIVAL [I]granth[/I] – called the [I]Bachittar Natak[/I] (wondrous drama) that was subsequently renamed [I]Dasam Granth[/I]). They supported the corruption of the [I]Maryada[/I] of the two [I]Takhats[/I] OUTSIDE of Punjab connected to the tenth Guru – Patna and Hazoor – so that that the corrupted [I]Maryada[/I] could be used to corrupt the rest of [I]Sikhi[/I] within Punjab. They helped create a whole gamut of distorted “Sikh” literature – mostly through financing a plethora of anti-Sikh elements who had similar aims. Such distorted and corrupted literature was sometimes deposited at the coveted London Office to give it stature because of its location at an esteemed place. Sikh scholars today take pride in referencing this so called literature; propagating the myths found within such concocted literature far and beyond. For most of the above tactics, they solicited the active support of the Nirmala groups who were at the high point of their control of the Sikh psyche already. The British assisted the [I]Nirmalas[/I] in infiltrating Sikh institutions not already subverted. The British were able to penetrate the management committees of historic and major Gurdwaras – installing their agents – [I]Mahants[/I] ([I]Nirmala[/I] high priests) to distort, corrupt and divide the Sikh psyche and eventually Sikhs themselves. [B]CREATING THE SIKH SANTS[/B] Nothing compares to the British strategy of creating and establishing a class of SPIRITUAL DISRUPTORS and infiltrating it onto the Sikh people. This class of people would destroy [I]Sikhi[/I] to its core. They would strip [I]Sikhi[/I] of its last remaining shred of Godliness. They would transform [I]Sikhi [/I]into a collection of worthless rituals. [I]Sikhi[/I] would never be the same again as a result of this class of people. The British labeled these people as “[I]sant[/I].” Beginning 1903, the British government started conferring the title of “[I]sant[/I]” onto the selected Sikhs from within the British Army. The Army was chosen perhaps because it was an institution which had inculcated adequate loyalty towards the colonial masters. The British expected the recipients of the award of “[I]sant[/I]” to do the bidding of the government of the day – out of their sense of misplaced loyalty to the colonial masters. The first individual to be given the dubious honor of being declared a “[I]sant[/I]” by the political masters was Attar Singh Mastuana (1866 – 1927). Four other Attar Singh’s[4] were given the same title, but other than Attar Singh Reru (1867-1927), none of the others succeeded in obtaining the stature that they sought. Other individuals to be bestowed “[I]sant-ship[/I]” by the colonial powers included Nand Singh Kaleran Wala, Karam Singh Hoti Mardan, and Bishen Singh Kanjhla. They were all assigned to their respective villages as “accomplished preachers of [I]Sikhi”[/I]. All sorts of miraculous stories were created about these “[I]sants[/I]” and “affirmed” by the British. One regular lie about Attar Singh Mastuana was that “mysterious forces” signed him in for duty at the barracks every day for the many years that he was physically present in the countryside preaching his brand of [I]Sikhi[/I]. Such fake tales help establish the status of the British “[I]sants[/I]” as “godly” people with “godly powers.” Subsequently other British Army personnel (serving and retired) and sympathizers were awarded the title of [I]sant[/I]. These include Bishen Singh Murala. Gurmukh Singh Kaar Sewa, Gurbachan Singh Bhindran, Bishen Singh Kaar Sewa Waala, Isher Singh Kaleran. Most of them obtained their religious training from Hindu / Nirmala centers at Hardwaar, Rishikesh, Kashi (Benares), Tirveni (Allahabad), Mathura, Ayodhiya, Badrinath, and Rameshwaran Gaya. [B]SERVING THE BRITISH COLONIAL INTERESTS[/B] With active financial and logistical support of the British colonialists in the form of [I]deras[/I], this artificially created class of people would corrupt the Sikh spirit, weaken the Sikh mind, wean the Sikh away from the spirituality of the Sri Guru Granth Sahib, divide the Sikhs on the basis of their individual [I]maryadas[/I], and ritualize Sikh practices. The [I]dera sants[/I] would place a rosary ([I]mala[/I]) in the hand of a Sikh. A [I]mala[/I] wielding Sikh was a lesser threat to the British than a [I]kirpan[/I] wielding one. The [I]sant[/I] class would change the [I]Basanti[/I] and deep blue color of vibrancy of the Sikh to white – a color of peace and tranquility as well as death. The British preferred Sikhs who were peaceful and spiritually dead. The [I]Nirmalas[/I] had already smuggled in the Hindu color of saffron into the Sikh psyche during their two century control of Sikh Gurdwaras and institutions. Sikhs – with the exception of [I]Nihangs[/I] – had forsaken blue already. Hence, adjusting to white was easily achieved. The [I]sant[/I] class would wean the Sikh away from the SGGS and thrust him into meaningless chants of this or that [I]mantras[/I]. [I]Sikhi[/I] according to the [I]sant[/I] Class was to sit for hours in the wee hours of the morning chanting away a word or two. A Sikh who had tired of chanting in the ambrosial hours was of a lesser threat to the British. The spiritually elevating [I]Gurbani[/I] in the SGGS would be reduced to chanting too. Particular [I]shabds[/I] were dished out by the [I]sants[/I] to their devotees to be chanted to make the Creator accede to specific temporal requests or take away suffering, pain or ailments. Of course such could only be achieved either by distorting the real messages of the shabd or by blinding the Sikh towards the Shabd’s messages all together. The [I]sant[/I] class would turn Sikhs into vegetarians. They would teach the Sikh to wait for miracles to happen – rather than making them happen as they were taught by their Gurus. The [I]sant[/I] class would turn Sikhs into believers of [I]dehdharees[/I] – Gurus in human form. These [I]sants[/I] placed themselves on par with our Gurus. Sikhs would bow to them and believe that they were intermediaries between the Sikh and their Creator. The [I]sant[/I] class would inculcate a vast variety of rituals and deviant beliefs into the Sikh psyche – [I]sangrand, puranmashee, divali[/I], varieties of [I]paaths – akhand, sampat[/I] etc; performance of [I]artees[/I], burning of incense and oil lamps, image worship, endless offerings and prayers. The [I]sant[/I] class created the image of a false god for the Sikh. A god who accepted bribes to do things for the Sikh through rituals ordained by the [I]sant[/I]. The [I]sant[/I] class set itself as intermediaries between the Sikh and this false corruptible god. They set themselves as of higher status than the Sikh; on par with or even higher than their Shabd Guru the SGGS. The [I]dera[/I] [I]sant[/I] created, inculcated and maintained the loyalty of his follower [I]chelas[/I] through their [I]khande di pahul[/I] ceremony. Each [I]dera sant[/I] had his own set of [I]panj piaras[/I], and own set of [I]maryada[/I] (do’s and don’t’s). This was a clever way of keeping their [I]chelas[/I] loyal since Sikhs were made to believe that the [I]panj pyaras[/I] represented the tenth Guru. In reality though, the [I]panj pyaras[/I] were propagating the divisive agenda of the [I]deras[/I] and their colonial masters. The Sikh masses were encouraged to get into a deal with the [I]sant[/I] class. The Sikh earned a living, while the [I]sant[/I] took care of the spiritual aspect – for a fee of course. The fee was necessary because the [I]sant[/I] spent his entire day performing spirituality for the Sikh and was thus unable to earn a living for himself. What was essentially a spirituality of the self, by the self, for the self of the Sikh Gurus was turned into a ‘Spirituality on behalf, spirituality for a fee and spirituality through human intermediaries” by the [I]sant[/I] class. In short the [I]sant[/I] class would hollow out [I]Sikhi[/I] from the inside out. The spiritually elevated and Creator-connected Sikh would be turned into a ritual conducting, meaningless [I]mantar[/I] chanting, and offerings-making slave of the [I]dera sants[/I]. The Sikh of the [I]dera[/I] would be one who saw his spirituality in the display of his outward symbols, the color of his turban, the volume of his chants and loyalty to the [I]sant[/I] who had become his true guru. In a short span of about 50 years, the [I]deras[/I] would come to represent main-stream [I]Sikhi[/I]. Being supported by the British in terms of material and by [I]Nirmalas[/I] in terms of spiritual leadership; the [I]deras[/I] would grow exponentially in terms of followers, financial clout and influence. The [I]dera sants[/I] would thus serve the objectives and goals of the British in severely undermining a the Sikh spirit that was grounded and rooted in the SGGS – eventually subjugating their soul for purposes of subduing them. The situation would not repair itself upon the departure of the British from India. Successive governments of independent India and Punjab – including the Akali Dal and SGPC would continue to use the [I]deras[/I] for the purpose of winning elections – this because by now, Sikhs attending [I]deras[/I] vastly outnumbered genuine Sikhs. Support for the [I]deras[/I] by the corrupt politicians translated into votes in the system of defective democracy of vote-buying that was the scheme of Punjab’s politics. During the Gurdwara Reform Movement led by the Singh Sabha of the 1920s a vast majority of historic Sikh Gurdwaras were freed from [I]Nirmala[/I] and [I]Mahant[/I] control. The result was that most of the [I]Nirmalas[/I] moved into leadership positions of existing [I]deras[/I] – thus strengthening them. Some [I]Nirmalas[/I] set up new [I]deras[/I]. The outcome was that [I]deras[/I] became the permanent centers for the [I]Nirmalas[/I]. Their [I]Mahants[/I] simply transformed themselves into modern day [I]sants[/I]. As a result, the [I]dera [/I]and their [I]sants[/I] and [I]babas[/I] have become the biggest force of spiritual corruption of [I]Sikhi[/I] in modern times. They are thus the current and most powerful hijackers of the Sikh faith. [B]THE [I]DERAS[/I] AT THE HELM[/B] Punjab has approximately 13,000 villages. Historian Dr Harjinder Singh Dilgeer estimates that there are 15,000 [I]deras[/I] in the state. He categorizes them into six broad groups. Ten are Class A+ [I]deras[/I] with an income of several million dollars, 20 are Class A [I]deras[/I] earning a few million at least, 100 are Class B+ [I]deras[/I] (couple of million) 500 are Class C [I]deras[/I] (up to a million) and the rest are Class D (few hundred thousand in income). Collectively they own about 100,000 acres of land in Punjab. The following is a selective list of the largest and most active [I]deras[/I] in Punjab. All of them are active even outside of Punjab and within the Sikh diaspora through agents and clergy whose primary function is to solicit funds and support for their home [I]deras [/I]and to promote their[I] sants [/I]and[I] deras.[/I] [B]Bhindranwalla Mehta dera.[/B] This [I]dera [/I]was started by “sri maan 108” [I]sant[/I] Sunder Singh Nirmala (1883-1930) of Bhinder Klan Village. The 108 is used to denote that he was schooled at Benares in the 108 Upnishads (Vedic and Puranic texts). Sunder Singh studied under [I]Pandit[/I] Jwala Daas [I]Udasi[/I]. This [I]dera [/I]thus has its origins in not one but TWO Hijacker Traditions – [I]Udasi[/I]s and [I]Nirmalas[/I]. They cleverly mixed in the practice of [I]khande di pahul[/I] and non-stop [I]Akhand Paths[/I] to put up a [I]Sikhi[/I] front to attract innocent Sikhs. By the 1960s this [I]dera [/I]had become a tremendous success and thus split into two in the 1970s. One faction was headed by [I]sant[/I] Kartar Singh (1932-1977) who set up his [I]dera [/I]at Chownk Mehta and the other by [I]sant[/I] Mohan Singh. Kartar Singh then changed the name of [I]dera [/I]Chownk Mehta to Damdami [I]taksaal[/I][7] just prior to his death in 1977. He was succeeded by [I]sant[/I] Jarnail Singh Bhindranwala of Rodey Village. [B]Damdami [I]Taksaal[/I][/B] was thus born in 1977, putting to lie the claim of the present leadership of Harnam Dhumma faction that the [I]taksaal[/I] (literally, school) was set up by [I]Bhai[/I] Mani Singh or Guru Gobind Singh ji himself. Other than attempting to falsely justify their positions, the [I]dera [/I]leadership is unable to offer any proof that [I]Bhai[/I] Mani Singh was ever involved in any [I]dera [/I]or [I]taksaal[/I]. The [I]Damdamee taksaal[/I] is split into three factions now with three [I]sant[/I]s as leaders; each actively throwing mud at each other. The SGGS is installed in this [I]dera[/I], but so is the [I]Bachittar Natak[/I] Granth. Katha of the [I]Nirmala[/I] text Suraj Parkash, Gur Bilas Patshai 6, Ramayana, Mahabharata is standard fare besides Hindu religious, ritual and social practices. This [I]dera [/I]is perhaps the producer of the largest group of [I]dera[/I]-indoctrinated clergy. Vast percentages of gurdwaras in Punjab, India and across the world are staffed by [I]granthis[/I], [I]ragis[/I] and [I]parcharaks[/I] trained in this [I]dera[/I]. The most recent notorious activity of the [I]Damdamee dera[/I] is its complicity in the attempted murder of Sikh Preacher [I]Bhai[/I] Ranjit Singh Dhudreanwalla and the broad daylight murder of his [I]parcharak[/I]. [B]Sattowali [I]dera [/I]Amritsar. [/B]This [I]dera [/I]was set up by Amir Singh Amritsar (1870 – 1954). The second head was Kirpal Singh (1918-1933) who went on to serve as [I]Jathedar[/I] in Akaal Takhat just prior to the 1984 Indian Army attack on Darbar Sahib and Akaal Takhat. [I]Sant[/I] Sucha Singh was part of this [I]dera [/I]until he set up his own [B][I]dera [/I]Jawaddi[/B] in Ludhiana. [B][I]Dera [/I]Rara Sahib.[/B] Set up by Isher Singh (1905 – 1975), a chela of [I]sant[/I] Attar Singh Reru Village, this [I]dera [/I]has produced the likes of the infamous Maan Singh Pehowa of [B]Pehowa [I]dera[/I][/B] who has numerous rape, criminal misconduct, and blasphemy cases against him. [B]Kaleran [I]dera [/I](Nanaksar [I]dera[/I]).[/B] This [I]dera[/I] was set up by Nand Singh (1872-1943) who was succeeded by Isher Singh (1916-1963). This is perhaps one [I]dera [/I]that has given birth to the most number of other [I]deras[/I]. (Famous by products of this dera are EX Jathedar Akal Takhat, ragi and Professor named Darshan Singh, kirtaniyah Harbans Singh Jagadhreevallah, Gurikbal Singh of Kaullan Trust and many others) Historian Dr Harjinder Singh Dilgeer has counted 17 such off shoot [I]deras[/I]. One Amar Singh Burundi who has stood accused of molest charges in Singapore and has been hauled to courts in the USA over financial fraud cases – has a large following in Malaysia. A number of Gurdwaras in Malaysia have been taken over by clergy from this [I]Nanaksar[/I] [I]dera[/I] – Serandah and Batu Pahat being the larger ones. This [I]dera [/I]is perhaps the producer of the second largest group of [I]dera[/I]-indoctrinated clergy (after [I]Damdami[/I]). [B]Sunehranwala dera.[/B] This was set up by [I]sant[/I] Nahar Singh – the grandson of Nand Singh of Nanaksar. [ HQ in Ferozpur and popularly known as Babeke – has higher study Institutions under its care and has abig branch in Johor state Malaysia) [B]Dodra dera[/B]. This [I]dera [/I]was set up in 1960 by a former soldier of the British Army in Burma named Jaswant Singh. He called himself [I]Bauji[/I] and [I]Khoji[/I] as well. The [I]dera [/I]was set up in collaboration with a Malaysian lady Charanjeet Kaur. Large crowds are associated with the deviant practices of this [I]dera [/I]which has links with individuals in Malaysia as well. [B]Hoti Mardan [I]dera[/I][/B] was set up by Karam Singh (1826 – 1902). The [I]dera [/I]shifted to Maksudpur Kapurthla from Pakistan after the Indian Independence. It is a thriving [I]dera [/I]that is well known for its deviant practices and rituals. [B]Begowal [I]dera[/I][/B]. This [I]dera [/I]was set up by Prem Singh (1882 -1950) in Pakistan and moved to Begowal in Kapurthla in 1947. [ presently run by Bibi Jagir Kaur , full time Badal Dal Politician and who also managed to become SGPC President as well) [B]Maksudran [I]dera [/I]Ludhiana[/B]. The founder of this [I]dera [/I]– Balwant Singh – first named it as Tanda [I]dera[/I]. Balwant Singh claimed he was a reincarnation of Guru Gobind Singh and dressed like the Guru – complete with a [I]Kalgee[/I]. [B]Bhaniara Piara [I]dera[/I].[/B] This [I]dera [/I]is most famous for writing his own [I]granth[/I] – the Bhav Sagar [I]granth[/I] to replace the SGGS ji. This Piara fellow burnt 8 volumes of the Sri Guru Granth Sahib ji in an attempt to establish the supremacy of his own [I]granth[/I]. Piara Singh and seven of his [I]chelas[/I] were sentenced to 3 years’ jail in 2013 but walked free on bail out immediately. Sikhs form the largest portion of his followers. [B]Sidhsar Sihorewala [I]dera[/I].[/B] The [I]dera [/I]was started by Balwant Singh a chela of [I]sant[/I] Attar Singh Mastuana and [I]dera [/I]Bhindra Mehta as well. Balwant Singh forcibly took over the [I]dera [/I]of an [I]Udasi[/I] [I]Mahant[/I] Heer Daas in the 1990s and renamed it Sidhsar. This fraud behaves like a Guru, insisting that a [I]Chaur[/I] be waved over him in the presence of the SGGS. He has also set up a parallel [I]dera [/I]at Mastuana. Sikhs forms the largest portion of this followers. [B] THE [I]SANT[/I] [I]SAMAJ.[/I] [/B] This is the name of the “organization” that is comprised of [I]dera sants[/I]. It functions as an interest group to collectively use its voice and position to apply appropriate pressure on Sikh institutions such as SGPC and Akal Takhat to accede to their demands. The s[I]ant[/I] [I]samaj[/I] managed to twist the arm of AT on the issue of forgiving convicted criminal Gumit Ram Rahim. The [I]sant samaj[/I] also has a hand in getting Sikhs excommunicated – especially those who are bent on exposing the downside of [I]deras[/I]. The [I]sant[/I] [I]samaj[/I] has also become vocal and abusive in the condemnation of [I]parcharaks[/I] who have resolved to promote authentic [I]Gurbani[/I] messages to the Sikh messages at large. From its humble beginnings as agents of the British colonial masters created to corrupt [I]Sikhi[/I] and weaken Sikhs, the [I]sant[/I] class has come a long way to become the ultimate hijackers of Sikhi as it stands today. [B]Next: Part 5: The Current Situation. [/B] [LIST=1] [*]ਭਾਗੁ ਹੋਆ ਗੁਰਿ ਸੰਤੁ ਮਿਲਾਇਆ ॥ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਘਰ ਮਹਿ ਪਾਇਆ ॥ Bhag Hoa Gur Sant Milaya Prabh Abinasi Ghar Meh Paiya. SGGS 97 [*]ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥ ੧ ॥ Oye Har Kay Sant Na Akiyeh Benaras Kay Thugg. SGGS 476. [*]British Administrator Robert Needham Cust suggested to the Court of Directors on 12 August 1857, that British India office should make arrangements for getting the Adi Granth translated into English. He suggested the name of the German Christian Priest cum scholar Dr ErnestTrumpp. Trumpp’s work was sponsored by the British beginning 1870. By 1876 he had translated the Japji Sahib, So Purkh, Sohila, So Darh, Majh, the Ragas (Siri, Gauri and Asa), sloks of Kabir, Shaikh Farid, and Guru Tegh Bahadur, and Savaiyyas of the Bhatts into English. He then translated Puratan and Bala Janamsakhis, the lives of the later Sikh Gurus, including an account of their teachings. [*]The others were Attar Singh Ghulsan Wala, Attar Singh Attley Wala and Attar Singh Jalalabad Wala. [*]Dr Harjinder Singh Dilgeer, Sikh History Vol 9, page 164. [*]Dr Harjinder Singh Dilgeer, Sikh History Volume 9 Page 177-178. [*]See Hardeep Singh, [I]Saka Neela Taara To Baad Tabahee Ki Tawarikh[/I] pp. 58-60. [*]The fraudulent claim by the Damdamee Taksaal is that their “Taksaal” began with Surat Singh Nirmala who was a disciple of Bhai Mani Singh ji. Bhai Mani Singh ji sacrifice is 1734. Surat Singh is born in 1733. So he must be Chela at one year old !!! See Harjinder Singh Dilgeer, Damdami Taksaal is Nirmala Sect at [MEDIA=youtube]JvelHK4yuBQ[/MEDIA][URL='http://www.sikhivicharforum.org/?p=2022#links_ref1']1[/URL]. Others in Damdamee have claimed that Surat Singh Nirmala was chela of Baba Deep Singh. On the shaheede day of Baba Deep on 11 Nov 1757. Singh Surat Singh Nirmala was 23 years old and sitting in Kanshee learning his bhramahnical stuff. Also Harjinder Singh Dilgeer, Harnam Singh Dhumma & Damdami Taksal’s reality at [MEDIA=youtube]AIrGgOviNag[/MEDIA][URL='http://www.sikhivicharforum.org/?p=2022#links_ref2']2[/URL] Yet others have claimed that Surat Singh Nirmala got his education at Damdama Sahib at Talwandee Sabo Ki. The official records however sho that Surat Singh Nirma, son Gyani Sant Singh, his son Gurmukh singh, his son Ripduman Singh, and chela Darbara Singh never NEVER did set foot at Damdama Saib. See Harjinder Singh, Dilgeer Damdami Taksal Exposed at [MEDIA=youtube]gwd3VMOsSLQ[/MEDIA][URL='http://www.sikhivicharforum.org/?p=2022#links_ref3']3[/URL]. See Also Threats to Dilgeer by Harnam S Dhumma at [MEDIA=youtube]erMRcMS2iCA[/MEDIA][URL='http://www.sikhivicharforum.org/?p=2022#links_ref4']4[/URL]. [URL='http://www.sikhivicharforum.org/?p=2022#post-2022-endnote-ref-8']↑[/URL] [/LIST] [/QUOTE]
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The Hijackers Of Sikhi, Part 4 - The Dera Sants
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