- Sep 3, 2009
- 118
- 75
The truth of the matter is that the practices at Hazoor Sahib and Patna Sahib have long been the cause of contention and division within the Sikh panth. The entire panth has been questioning their practices for the past 4 decades and have been calling for them to stop their anti-Sikhi ways. - KARMINDER SINGH DHILLON
By Karminder Singh Dhillon | Opinion |
Blasphemy is the offence of insulting or showing contempt or lack of reverence for things that are considered sacred. From the Sikhi point of view, blasphemy refers to showing disrespect to the Aad Sri Guru Granth Sahib (SGGS) – the sole living Guru of the Sikhs.
The four biggest acts of disrespect to the SGGS are
The Akaal Takhat sanctioned and Sikh Panth accepted Sikh Rehat Maryada (SRM) forewarns the Sikh panth towards the above-mentioned acts of blasphemy by a clearly worded alert that is contained in Section 4 titled ਗੁਰਦੁਆਰੇ (Gurdwaras) as follows:
ਹ) ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਵਾਕਰ (ਤੁੱਲ) ਕਿਸੇ ਪੁਸਤਕ ਨੂੰ ਅਸਥਾਪਨ ਨਹੀਂ ਕਰਨਾ।
No book can be installed on par (beside) the Sri Guru Granth Sahib Ji.
The same SRM places the SGGS – and the SGGS alone – on the highest and sole position as our Spiritual King. The section titled ਗੁਰਮਿਤ ਦੀ ਰਹਿਣੀ (Gurmat Living) provides this injunction pertaining to the SGGS as fit to be seated on the throne of spirituality for Sikhs in the following words:
ਅ) ਆਪਣੀ, ਮੁਕਤੀ ਦਾ ਦਾਤਾ ਤੇ ਇਸ਼ਟ ਕੇਵਲ ਦਸ ਗੁਰੂ ਸਾਹਿਬਾਨ, ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਅਤੇ ਗੁਰੂ ਸਾਹਿਬਾਨ ਦੀ ਬਾਣੀ ਨੂੰ ਮੰਨਣਾ।
Accept only the ten Gurus, Sri Guru Granth Sahib and the Bani of the Gurus as the spiritual guide.
It is worth noting that the words “Dasam Bani” or “Bani of Sri Guru Gobind Singh” do not appear even once in the entire SRM. Neither does the words “dasam granth.” This is because the operative words are to “accept only the SGGS…” and nothing else – no other granth – as our spiritual guide.
This is not to say that other books or granths have no use or value. The point is that no other granth or book can be on par with the SGGS or be given the status and position that is reserved for the SGGS and the SGGS alone.
The SGGS as the sole owner of the respect and reverence that is fit for our highest spiritual guide is mentioned in Section 4 titled ਗੁਰਦੁਆਰੇ (Gurdwaras) in the following words:
(ੲ) ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਨੂੰ ਸਨਮਾਨ ਨਾਲ ਪ੍ਰਕਾਸ਼ਿਆ, ਪੜ੍ਹਿਆ ਤੇ ਸੰਤੋਖਿਆ ਜਾਵੇ। ਉਪਰ ਚਾਂਦਨੀ ਹੋਵੇ। ਪ੍ਰਕਾਸ਼ ਮੰਜੀ ਸਾਹਿਬ ‘ਤੇ ਸਾਫ ਸੁਥਰੇ ਬਸਤਰ ਵਿਛਾ ਕੇ ਕੀਤਾ ਜਾਵੇ। ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਨੂੰ ਸੰਭਾਲ ਕੇ ਪ੍ਰਕਾਸ਼ਨ ਲਈ ਗਦੇਲੇ ਆਦਿ ਸਮਿਆਨ ਵਰਤੇ ਜਾਣ ਅਤੇ ਉਪਰ ਲਈ ਰੁਮਾਲ ਹੋਵੇ। ਜਦ ਪਾਠ ਨਾ ਹੁੰਦਾ ਹੋਵੇ, ਤਾਂ ਉਤੇ ਰੁਮਾਲ ਪਿਆ ਰਹੇ। ਪ੍ਰਕਾਸ਼ ਵੇਲੇ ਚੌਰ ਭੀ ਚਾਹੀਦਾ ਹੈ।
Translation: The Sri Guru Granth Sahib is to be installed, read and closed with respect. For installation there must be a canopy above. The installation is on clean sheets on a manji sahib, with cushions and a rumala. When not being read, the rumal should be put. The chaur is necessary during installation.
There can only be one King on a throne. The SRM makes it abundantly clear that (i) the SGGS sits on this throne with all the paraphanelia that is befitting its respect and reverence and (ii) such paraphanelia is not to be accorded to any other book or granth. According the paraphanelia aside, the SRM is clear (in section 4 as above) that no book can even be placed or installed on par (beside) the SGGS.
For those Sikhs who are believers in the sacro-sanctity, authority, sacredness and inviolability of the SGGS – the above mentioned stipulations of the SRM (and the long standing acceptance within the Sikh Panth) are good enough. But for those with other agendas – none of the above matters. For such people, all the above stipulations of the SRM are nonsense. The SRM itself is nonsense. All that the Sikh Panth has believed and accepted all along – no other book or granth to be on par with the SGGS – is nonsense as well. Only they – and their types who commit the same blasphemy – know what is right.
THE BLASPHEMOUS SPEAK FOR THE BLASPHEMOUS
The two institutions that have spoken out in support of the blasphemy that is about to be committed at Pusing Gurdwara are those who have themselves been committing this same blasphemy (and much more) for the past 40 years. The pujaris at Hazoor Sahib and Patna Sahib – at the behest of the organizers of the Pusing Saga – have issued video taped messages supporting the Pusing organizers and asking people – again at the behest of the Pusing group – to attend the function. Never mind that these pujaris have never heard of Pusing and have trouble pronouncing the word properly. What matters to them is they are comrades-in-arms for the blasphemous act of installing the DG beside and on par with the SGGS at their institutions. The sad part is that both have historical links to Guru Gobind Singh – a point that is being used by the pujaris of the Takhats to sanction their own blasphemy and justify the blasphemy of the Pusing Saga.
Hazur Sahib Nande – Photo: Ranjit Sawant / Flickr
The truth of the matter is that the practices at Hazoor Sahib and Patna Sahib have long been the cause of contention and division within the Sikh panth. The entire panth has been questioning their practices for the past 4 decades and have been calling for them to stop their anti-Sikhi ways.
Their practices are not considered as acceptable by the panth. Calling it “maryada” or “puratan maryada” (in their videos in support of the Pusing Saga) is to pull wool over the eyes of the panth. Their practices are rooted in Snatan, Hindu and Nirmla beliefs that have their origins in Benares and Vedic philosophy – all of which are rejected by the SGGS, but promoted whole heartedly within the DG.
It thus goes without saying that the practices of these two Takhats are thus NOT to be followed, but shunned, critiqued and disavowed as anti-panth, anti-Sikhi and divisive.
The reality is that none of the other 3 Takhats, Darbar Sahib, or the thousands of Gurdwaras in Punjab, India and the diaspora follow what Hazoor Sahib and Patna Sahib do. It is thus expected that the pujaris of these two Takhats would come out in full force to support any Gurdwara that, for whatever reason, does want to follow their ways. It is for this reason that the pujaris of these 2 takhats are making statements to support Pusing Gurdwara’s actions. The deceit of such support must be exposed.
The maryada of the panth is that which is approved by the Akal Takhat. There is no DG parkash in AT and no DG reading of any kind (sehej or akhand) at Akal Takhat or Darbar Sahib. There is no slaughter of a goat on a daily basis in the Akal Takhat or any other Gurdwara as well (something which is the daily practice at Hazoor Sahib).
Akal Takht and courtyard 1860, painted by William Simpson. – PHOT0 / SIKH MUSEUM
The other reality is that the Sikh panth is aware of the hard facts regarding Hazoor Sahib and Patna Sahib in the current period. There is no doubt that both places are historically linked to the tenth Guru. The fact remains that both of these places that are outside of Punjab are in the full and complete control of the state governments that appoint governing boards that are anti-Sikh, comprise of non-Sikhs and have no intention of following the maryada of the Panth. The fact of the matter further is that the current boards of management of both Hazoor Sahib and Patna Sahib are dominated by the RSS – people who are hell bent on making Sikhi and Sikhs no more than a branch of the Snatan-Vedic system.
The Sikh panth is also aware that both Hazoor Sahib and Patna Sahib are promoting their Snatan, Hindu and Nirmla beliefs that have their origins in Benares and Vedic philosophy. They sell the name of Guru Gobind Singh – who had nothing to do with all 3 beliefs – and the historical links of the Guru to both places to promote their anti-Sikhi practices.
Gurdwara Sahib Pusing (Insert: A portion of the event’s poster)
The practices at these two Takhats are thus distorted to fit anti-Sikh, anti-Gurmat and anti-Gurbani dictates by design and on purpose – to divide Sikhs and to cause dissension and infighting amongst Sikhs.
Given the above, it is wrong, misguided, and mischievous for Gurdwara Pusing (or any other Gurdwara) to want to follow the practices of Hazoor Sahib and Patna Sahib. There are ulterior motives in wanting to follow the practices, as there are nefarious motives of these two Takhats in wanting to support those who follow them.
It needs be noted that Giani Sarabjit Singh of Hazoor Sahib (in his video in support of the Pusing Saga) is no authority in the panth and nothing he says carries any weight for the panth for the simple reason that what Hazoor Sahib does is contrary to Sikh maryada, Gurmat and the SGGS. He needs to tell Hazoor Sahib to clean up its act first before he can have any right to tell others what is right or wrong. People who are wrong doers themselves have no right to tell others what is right or wrong.
It is therefore clear that Jasbir Singh of Gurdwara Pusing has got it all wrong and completely wrong. The “DG Akhand Paath” program at Gurdwara Sahib Pusing is not in the interests of the sangat of Pusing.
The Gurdwara is being (mis)led by the one main group in Malaysia that wants to install the DG in all Malaysian Gurdwaras. Pusing is being misused to further the agenda of this one group that has been trying to achieve their agenda for the past 20 years. We all know who this group is. They have “Sri Guru Granth Sahib” in their organization’s name, but their allegiance is towards the promotion of the DG. Their goal is to install the DG in all Malaysian gurdwaras and they have been at it for a long time. They tried to do so in Gurdwara Sahib Titiwangsa in 2016 and failed. They have not given up their divisive agenda and have now turned to Gurdwara Sahib Pusing to achieve their agenda. No surprise therefore that buses carrying their supporters will depart from Gurdwara Titiwangsa for Pusing on Jan 19.
The Malaysian Gurdwaras Council (MGC) and its affiliated and supporting Sikh establishments must be commended for taking the lead to expose the agenda of this one group; educate the sangat of Malaysia to reject distorted, divisive and anti-Sikhi practices; and encourage Malaysian Sikh to unify behind the Akal Takhat sanctioned Sikh Rehat Maryada. The MGC letter dated 10 January to all Gurdwaras of Malaysia contains the call for the Malaysian Sikhs to remain united and not fall prey to the divisive agenda of this one group.
However, this has not prevented the supporters of the Pusing Saga to spew their hogwash on social media sites by providing the silliest of arguments as to why an akhand paath of the DG is just fine.
Jasbir Singh, President of Gurdwara Sahib Pusing takes the hogwash of the year award for saying that “We are doing exactly how it is done in Patna Sahib and Hazoor Sahib.” It has not occurred to him that one blasphemy does not justify another. Committing blasphemy by following the blasphemy of others is no heroic act.
There is indeed an overload of twaddle, bunkum and gibberish in support of the Pusing Saga that is spewed on the social media. It is clear that none of these people have read and understood the DG – or even the SGGS for that matter. It is also clear that some of them are devoid of common sense. For instance, their response to the fact that the DG contains hundreds of pages of sexually explicit content that is not only an anti-thesis to any spirituality, but unsuitable to be read in the presence of decent people – is that there is nothing wrong in sex between a husband and wife, or that none of us would be around if not for sex.
Such logic can be used to screen pornographic material in schools or even gurdwaras. One could tell those who object to such a practice: “but all of you (objecting people” would not been born without sex. What marvellous logic indeed.
The fact of the matter is that of the 404 sexually explicit and depraved charitars that fill up some 500 pages of the DG – only one is about sex between a husband and wife. The remaining are about sexual escapades between men and prostitutes; servants, maids, and homosexual encounters; sex with animals, sex between father and daughter, between mother and son, between brother and sister, and between in-laws. The single tale between a husband and wife is one where the husband walks in on his wife romping her lover and the woman reacting by hiding her lover under the bed only to continue the sex act with her husband on the same bed with the lover hiding underneath.
The details of this pornographic narrative as to how the husband discovers the lover hiding under the bed (and more) cannot be narrated here. But those attending the akhand path of the DG at Pusing Gurdwara may hear it all being read out aloud.
This then is the fifth act of blasphemy in the form of disrespect to the SGGS (in addition to the four mentioned above), namely the exposure of the depravity, immorality and sexual decadence that is the charitars within the DG to the sangat in a Gurdwara – of all places.
By Karminder Singh Dhillon | Opinion |
Blasphemy is the offence of insulting or showing contempt or lack of reverence for things that are considered sacred. From the Sikhi point of view, blasphemy refers to showing disrespect to the Aad Sri Guru Granth Sahib (SGGS) – the sole living Guru of the Sikhs.
The four biggest acts of disrespect to the SGGS are
- (i) installing another book or granth side by side the SGGS;
- (ii) providing the paraphanelia – chandowa, chaur, palkee and rumalas – meant only for the Guru that is the SGGS;
- (iii) installing the other book or granth on the takhat (throne) that is meant only for the Guru that is the SGGS; and
- (iv) treating the other book or granth in the same manner that Sikhs revere the SGGS through the recitation of its paath (sehej or akhand).
The Akaal Takhat sanctioned and Sikh Panth accepted Sikh Rehat Maryada (SRM) forewarns the Sikh panth towards the above-mentioned acts of blasphemy by a clearly worded alert that is contained in Section 4 titled ਗੁਰਦੁਆਰੇ (Gurdwaras) as follows:
ਹ) ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਵਾਕਰ (ਤੁੱਲ) ਕਿਸੇ ਪੁਸਤਕ ਨੂੰ ਅਸਥਾਪਨ ਨਹੀਂ ਕਰਨਾ।
No book can be installed on par (beside) the Sri Guru Granth Sahib Ji.
The same SRM places the SGGS – and the SGGS alone – on the highest and sole position as our Spiritual King. The section titled ਗੁਰਮਿਤ ਦੀ ਰਹਿਣੀ (Gurmat Living) provides this injunction pertaining to the SGGS as fit to be seated on the throne of spirituality for Sikhs in the following words:
ਅ) ਆਪਣੀ, ਮੁਕਤੀ ਦਾ ਦਾਤਾ ਤੇ ਇਸ਼ਟ ਕੇਵਲ ਦਸ ਗੁਰੂ ਸਾਹਿਬਾਨ, ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਅਤੇ ਗੁਰੂ ਸਾਹਿਬਾਨ ਦੀ ਬਾਣੀ ਨੂੰ ਮੰਨਣਾ।
Accept only the ten Gurus, Sri Guru Granth Sahib and the Bani of the Gurus as the spiritual guide.
It is worth noting that the words “Dasam Bani” or “Bani of Sri Guru Gobind Singh” do not appear even once in the entire SRM. Neither does the words “dasam granth.” This is because the operative words are to “accept only the SGGS…” and nothing else – no other granth – as our spiritual guide.
This is not to say that other books or granths have no use or value. The point is that no other granth or book can be on par with the SGGS or be given the status and position that is reserved for the SGGS and the SGGS alone.
The SGGS as the sole owner of the respect and reverence that is fit for our highest spiritual guide is mentioned in Section 4 titled ਗੁਰਦੁਆਰੇ (Gurdwaras) in the following words:
(ੲ) ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਨੂੰ ਸਨਮਾਨ ਨਾਲ ਪ੍ਰਕਾਸ਼ਿਆ, ਪੜ੍ਹਿਆ ਤੇ ਸੰਤੋਖਿਆ ਜਾਵੇ। ਉਪਰ ਚਾਂਦਨੀ ਹੋਵੇ। ਪ੍ਰਕਾਸ਼ ਮੰਜੀ ਸਾਹਿਬ ‘ਤੇ ਸਾਫ ਸੁਥਰੇ ਬਸਤਰ ਵਿਛਾ ਕੇ ਕੀਤਾ ਜਾਵੇ। ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਨੂੰ ਸੰਭਾਲ ਕੇ ਪ੍ਰਕਾਸ਼ਨ ਲਈ ਗਦੇਲੇ ਆਦਿ ਸਮਿਆਨ ਵਰਤੇ ਜਾਣ ਅਤੇ ਉਪਰ ਲਈ ਰੁਮਾਲ ਹੋਵੇ। ਜਦ ਪਾਠ ਨਾ ਹੁੰਦਾ ਹੋਵੇ, ਤਾਂ ਉਤੇ ਰੁਮਾਲ ਪਿਆ ਰਹੇ। ਪ੍ਰਕਾਸ਼ ਵੇਲੇ ਚੌਰ ਭੀ ਚਾਹੀਦਾ ਹੈ।
Translation: The Sri Guru Granth Sahib is to be installed, read and closed with respect. For installation there must be a canopy above. The installation is on clean sheets on a manji sahib, with cushions and a rumala. When not being read, the rumal should be put. The chaur is necessary during installation.
There can only be one King on a throne. The SRM makes it abundantly clear that (i) the SGGS sits on this throne with all the paraphanelia that is befitting its respect and reverence and (ii) such paraphanelia is not to be accorded to any other book or granth. According the paraphanelia aside, the SRM is clear (in section 4 as above) that no book can even be placed or installed on par (beside) the SGGS.
For those Sikhs who are believers in the sacro-sanctity, authority, sacredness and inviolability of the SGGS – the above mentioned stipulations of the SRM (and the long standing acceptance within the Sikh Panth) are good enough. But for those with other agendas – none of the above matters. For such people, all the above stipulations of the SRM are nonsense. The SRM itself is nonsense. All that the Sikh Panth has believed and accepted all along – no other book or granth to be on par with the SGGS – is nonsense as well. Only they – and their types who commit the same blasphemy – know what is right.
THE BLASPHEMOUS SPEAK FOR THE BLASPHEMOUS
The two institutions that have spoken out in support of the blasphemy that is about to be committed at Pusing Gurdwara are those who have themselves been committing this same blasphemy (and much more) for the past 40 years. The pujaris at Hazoor Sahib and Patna Sahib – at the behest of the organizers of the Pusing Saga – have issued video taped messages supporting the Pusing organizers and asking people – again at the behest of the Pusing group – to attend the function. Never mind that these pujaris have never heard of Pusing and have trouble pronouncing the word properly. What matters to them is they are comrades-in-arms for the blasphemous act of installing the DG beside and on par with the SGGS at their institutions. The sad part is that both have historical links to Guru Gobind Singh – a point that is being used by the pujaris of the Takhats to sanction their own blasphemy and justify the blasphemy of the Pusing Saga.
The truth of the matter is that the practices at Hazoor Sahib and Patna Sahib have long been the cause of contention and division within the Sikh panth. The entire panth has been questioning their practices for the past 4 decades and have been calling for them to stop their anti-Sikhi ways.
Their practices are not considered as acceptable by the panth. Calling it “maryada” or “puratan maryada” (in their videos in support of the Pusing Saga) is to pull wool over the eyes of the panth. Their practices are rooted in Snatan, Hindu and Nirmla beliefs that have their origins in Benares and Vedic philosophy – all of which are rejected by the SGGS, but promoted whole heartedly within the DG.
It thus goes without saying that the practices of these two Takhats are thus NOT to be followed, but shunned, critiqued and disavowed as anti-panth, anti-Sikhi and divisive.
The reality is that none of the other 3 Takhats, Darbar Sahib, or the thousands of Gurdwaras in Punjab, India and the diaspora follow what Hazoor Sahib and Patna Sahib do. It is thus expected that the pujaris of these two Takhats would come out in full force to support any Gurdwara that, for whatever reason, does want to follow their ways. It is for this reason that the pujaris of these 2 takhats are making statements to support Pusing Gurdwara’s actions. The deceit of such support must be exposed.
The maryada of the panth is that which is approved by the Akal Takhat. There is no DG parkash in AT and no DG reading of any kind (sehej or akhand) at Akal Takhat or Darbar Sahib. There is no slaughter of a goat on a daily basis in the Akal Takhat or any other Gurdwara as well (something which is the daily practice at Hazoor Sahib).
The other reality is that the Sikh panth is aware of the hard facts regarding Hazoor Sahib and Patna Sahib in the current period. There is no doubt that both places are historically linked to the tenth Guru. The fact remains that both of these places that are outside of Punjab are in the full and complete control of the state governments that appoint governing boards that are anti-Sikh, comprise of non-Sikhs and have no intention of following the maryada of the Panth. The fact of the matter further is that the current boards of management of both Hazoor Sahib and Patna Sahib are dominated by the RSS – people who are hell bent on making Sikhi and Sikhs no more than a branch of the Snatan-Vedic system.
The Sikh panth is also aware that both Hazoor Sahib and Patna Sahib are promoting their Snatan, Hindu and Nirmla beliefs that have their origins in Benares and Vedic philosophy. They sell the name of Guru Gobind Singh – who had nothing to do with all 3 beliefs – and the historical links of the Guru to both places to promote their anti-Sikhi practices.
The practices at these two Takhats are thus distorted to fit anti-Sikh, anti-Gurmat and anti-Gurbani dictates by design and on purpose – to divide Sikhs and to cause dissension and infighting amongst Sikhs.
Given the above, it is wrong, misguided, and mischievous for Gurdwara Pusing (or any other Gurdwara) to want to follow the practices of Hazoor Sahib and Patna Sahib. There are ulterior motives in wanting to follow the practices, as there are nefarious motives of these two Takhats in wanting to support those who follow them.
It needs be noted that Giani Sarabjit Singh of Hazoor Sahib (in his video in support of the Pusing Saga) is no authority in the panth and nothing he says carries any weight for the panth for the simple reason that what Hazoor Sahib does is contrary to Sikh maryada, Gurmat and the SGGS. He needs to tell Hazoor Sahib to clean up its act first before he can have any right to tell others what is right or wrong. People who are wrong doers themselves have no right to tell others what is right or wrong.
It is therefore clear that Jasbir Singh of Gurdwara Pusing has got it all wrong and completely wrong. The “DG Akhand Paath” program at Gurdwara Sahib Pusing is not in the interests of the sangat of Pusing.
The Gurdwara is being (mis)led by the one main group in Malaysia that wants to install the DG in all Malaysian Gurdwaras. Pusing is being misused to further the agenda of this one group that has been trying to achieve their agenda for the past 20 years. We all know who this group is. They have “Sri Guru Granth Sahib” in their organization’s name, but their allegiance is towards the promotion of the DG. Their goal is to install the DG in all Malaysian gurdwaras and they have been at it for a long time. They tried to do so in Gurdwara Sahib Titiwangsa in 2016 and failed. They have not given up their divisive agenda and have now turned to Gurdwara Sahib Pusing to achieve their agenda. No surprise therefore that buses carrying their supporters will depart from Gurdwara Titiwangsa for Pusing on Jan 19.
The Malaysian Gurdwaras Council (MGC) and its affiliated and supporting Sikh establishments must be commended for taking the lead to expose the agenda of this one group; educate the sangat of Malaysia to reject distorted, divisive and anti-Sikhi practices; and encourage Malaysian Sikh to unify behind the Akal Takhat sanctioned Sikh Rehat Maryada. The MGC letter dated 10 January to all Gurdwaras of Malaysia contains the call for the Malaysian Sikhs to remain united and not fall prey to the divisive agenda of this one group.
However, this has not prevented the supporters of the Pusing Saga to spew their hogwash on social media sites by providing the silliest of arguments as to why an akhand paath of the DG is just fine.
Jasbir Singh, President of Gurdwara Sahib Pusing takes the hogwash of the year award for saying that “We are doing exactly how it is done in Patna Sahib and Hazoor Sahib.” It has not occurred to him that one blasphemy does not justify another. Committing blasphemy by following the blasphemy of others is no heroic act.
There is indeed an overload of twaddle, bunkum and gibberish in support of the Pusing Saga that is spewed on the social media. It is clear that none of these people have read and understood the DG – or even the SGGS for that matter. It is also clear that some of them are devoid of common sense. For instance, their response to the fact that the DG contains hundreds of pages of sexually explicit content that is not only an anti-thesis to any spirituality, but unsuitable to be read in the presence of decent people – is that there is nothing wrong in sex between a husband and wife, or that none of us would be around if not for sex.
Such logic can be used to screen pornographic material in schools or even gurdwaras. One could tell those who object to such a practice: “but all of you (objecting people” would not been born without sex. What marvellous logic indeed.
The fact of the matter is that of the 404 sexually explicit and depraved charitars that fill up some 500 pages of the DG – only one is about sex between a husband and wife. The remaining are about sexual escapades between men and prostitutes; servants, maids, and homosexual encounters; sex with animals, sex between father and daughter, between mother and son, between brother and sister, and between in-laws. The single tale between a husband and wife is one where the husband walks in on his wife romping her lover and the woman reacting by hiding her lover under the bed only to continue the sex act with her husband on the same bed with the lover hiding underneath.
The details of this pornographic narrative as to how the husband discovers the lover hiding under the bed (and more) cannot be narrated here. But those attending the akhand path of the DG at Pusing Gurdwara may hear it all being read out aloud.
This then is the fifth act of blasphemy in the form of disrespect to the SGGS (in addition to the four mentioned above), namely the exposure of the depravity, immorality and sexual decadence that is the charitars within the DG to the sangat in a Gurdwara – of all places.
