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Sikh Research and Education Center: Articles on Sri Dasam Granth Sahib:

G.S. Kala-Afghana's Criticism on Chapter 13 of the Bichitar Natak


Chapter 13

First two couplets of he Guru in this Chapter are given below –

“Thus Jujhar Sinfh was killed and all the warriors came back to their homes. (Emperor) Aurangzeb felt much anguished and he dispatched his sonto Punjab. (1)
On his arrival all got panicky and the hill kings hid themselves in the hills. People frightened us also, but who knows the mystery of death where it will besiege any individual. (2)”
CRITICISM OF KALA AFGHANA AND THE REPLY

Kala Afghana intentionally twisting the factual statement of the Guru, that angry Emperor Aurangzeb, who was stationed in southern India, dispatched his oldest son to Punjab to discipline the contamacous hill rajas of Shivalik Hills to pay regularly the ransom money to Paramount Mughal Power, and also to watch the activities of Guru Gobind Singh. It were Hindu hill rajas who had been constantly poisoning the ears of the Mughals that the Guru was a rebel and was after capturing their territories and subverting the Mughal Empire. On this false slander against the Guru, they had been feeding the Emperor and other Mughal officials all along, and getting their military help from them. The people in hilly areas were greatly frightened on the advent of the Prince, and accordingly brought the reality of the happenings to the notice of the Guru. Hindu hill rajas were exposed when the Emperor’s son visited Punjab and instituted inquiry of the past happenings of the various expeditions made by the Mughals as described in preceding two issues of ours, and found that all fault lied on the crafty Hindu hill rajas, who were adequately punished by him as described in this chapter by the Guru. The Guru owned no State of his own, from where Mughals were to collect the ransom money and wage war with him. The Prince wisely kept Sri Anandpur Sahib untouched. It was this fair minded God Fearing Prince, who succeeded as Emperor Bahadur Shah after the death of Emperor Aurangzeb in February 1707, and ever kept the Guru in his highest esteem. What a rubbish knowledge of religion and history does this Kala Afghana possess; on the basis of the filth in him, he could dare to challenge the veracity of the Divine Guru in Sri Dasam Granth, and has been instrumental in creating extreme of blasphemy amoung millions of his credulous followers!!! IT IS A SHAME!!

The following statements made by eminent Hindu historians depicting the various events in the life of the Guru clarifying the hidden misconceptions in the Unique Divine Guru’s certain happenings, will be of help to assess the correct position.

(a) Dr. Indubhusan Banerjee, in his Book ‘Evolution of the Khalsa, Vol. II’,
“We would next turn to the Gur Sobha, in our opinion the soberest and the most reliable of the chronicles about Guru Gobind Singh. Saina Pat says that very soon after the battle of khidrana the Guru made up his mind that the time had come when the Emperor should be acquainted with the true details of all that had been happening. With that object in view he sent Daya Singh to Aurangzeb, and Daya Singh started with the letter secreted in his head beneath his turban. He was particularly warned that the letter was to be given to the hands of Aurangzeb himself and, by no means, to anybody else. Daya Singh then started on his way and after some time reached Delhi. He came next to Agra and then there he proceeded to the south through Gwalior, Ujjain and the Malwa country till at last he reached Burhanpur. From there he finally reached Ahmadnagar via Aurangabad. Daya Singh naturally went to the Sangat at Ahmadnagar and explained to the local Sikhs the object of his mission. He does not seem to have received any sincere assistance from the local Sikhs ..... Daya Singh made the acquaintance of a Sikh who apparently had some influence in high quarters and arranged the delivery of the letter to Aurangzeb. In this letter the Guru informs the Emperor that he was sending his this Singh of his to him in order to acquaint him with the real story regarding himself, the imperial officers, and the Hill chiefs. He briefly states how he had been attacked, without any adequate reason by a widespread combination of the Hill chiefs and how the local officials had sided with them. The Guru asks the Emperor whether he considered this fair. He further says that a true man of honor always keeps his word even if he loses his life thereby but a treacherous man says one thing and does another and the Emperor’s officials acted like the latter and wantonly broke their pledges. The responsibility for this the Emperor was bound to bear and the Guru asks the Emperor, as a religious man, what answer he would give before God. The Guru concludes his letter by saying that he wanted to see the Emperor personally, with a retinue of one thousand horsemen, and requests the Emperor to issue orders so that no obstacles may be put in his way. We are told that after perusing this letter and hearing what Daya Singh told him the Emperor issued orders to the effect that the Guru must not be molested in any way and that he should be allowed to go wherever he liked. ........ The crucial point to remember is that the Guru’s complaint is against the officials (who supported the Hindu hills rajas) and not against the Emperor. But the tone and substance of the Zafarnama are entirely different. Here (existing forged version of Zafarnama) the Emperor himself is accused of having broken his oath on the Koran and he is described as a faithless man, a worshipper of wealth and perjurer. The Emperor is told point-blank that he knew not and believed not in Muhammad. He might be a great monarch, but far from him was religion. The whole document goes on in this strain and it is not difficult to guess whether it was likely to produce indignation or repentance in the Emperor’s mind. ............... But it is a fact that a few months before the death of Aurangzeb, the Guru began moving freely about and this, we think can best be explained on the supposition that something like what Saina Pat relates must have happened in the meanwhile.

(b) Dr A C Banerji, in his book 'Guru Nanak to Guru Gobind Singh, at pages 206-07, states -
"The differences between the Guru and the hill rajas were sharpened by the creation of Khalsa. The new emphasis on the abolition of caste was a fresh challenge to the social exclusiveness of the hill society. The Guru said: 'Let the four Hindu castes, who have different rules for their guidance, abandon them all, adopt the one form of adoration and become brothers. Let no one dream himself superior to another." There would be no place in the Sikh Society for caste and tribal distinctions, which were deeply rooted in the hills. There would be no scope, as Cunningham says, for the 'ancient solace of superstition.' To be a 'pure member of the Khalsa', one would have to give up 'faith ..... in fasting and worshiping cemeteries, places of cremation, or Jog's places of sepulchre' and not to 'recognize ....pilgrimages, alms, the non-destruction of life, Hindu penance or austerities. These instructions of the Guru struck at the very root of the socio-religious order, which formed the basis of the Hill Raja's authority."

(c) At page 211, of the same book, Dr A C Banerji states -
"There are many obscure points in the history of Guru Gobind Singh's relations with the hill rajas, but the main out-line is clear. Leaving aside the period following the Guru's final retreat from Anandpur in 1705, the struggle moves around a central point: the implacable hostility of the hill rajas to the Guru. The Mughals came as a subsidiary force: the ferocity of the imperial officers increased as a result of their repeated failures and culminated in the execution of the Guru's innocent sons. It was a struggle primarily between the Guru and the hill rajas, who invoked the aid of the Mughal Government against the enemy too strong to be crushed by their own strength."

(d) Dr R R Sethi, Professor of History, Punjab University, Chandigarh, in the 'Foreword' to the book on 'Guru Gobind Singh', written by J S Grewal and S S Bal, stated : "Guru Gobind Singh's old antagonist, the Chief of Blaspur, could not idly watch the growing numbers of the Khalsa who appeared to threaten not only his jealously guarded temporal authority but also the integrity of his ancient dominions. With the help of some neighboring chiefs, he demanded the evacuation of Anandpur. It took them four years successfully to enforce this demand and that too with the aid of their suzerain, the Mughal Emperor, Aurangzeb. But to Sri Gobind Singh ji, their success cost not only his 'home' but also the life of many of devoted Khalsa, the lives of all his four sons and his mother. The severest blow had now fallen on him and the year of 1705 opened with the most critical days of his life when he wandering almost alone from place to place with no one to depend upon except his God. Sri Guru Gobind Singh Ji's response to his hopeless situation brings out the essentials traits of his character and personality. He established his contacts with the Khalsa, continued to baptize the Sikhs, defended himself against the arms of Wazir Khan, the Faujdar of Sirhind, prepared a new recension of the Adi Granth, and wrote a dignified letter to Aurangzeb taking a firm stand on moral grounds, and demanding moral justice. Sri Guru Gobind Singh Ji's 'friendly' relations with the Mughal Emperors, Aurangzeb and Bahadur Shah, which have puzzled a number of historians, meant no more than this: that Sri Guru Gobind Singh Ji wished the Emperors to come to a lasting understanding on his own modest terms which implied the restoration of his 'home', Anandpur, to him as well as the freedom to continue with his religious mission. Quite in harmony with his basic position, the last two years of his life were spent, among other things in ensuring the claims of conscience without resorting to arms. The issue was still unresolved when Guru Gobind Singh died at Nander in October 1708, leaving the Khalsa to trust God and to trust themselves."

(e) Dr Hari Ram Gupta himself, in Volume II, page 36, of his book, "History of the Sikhs", stated:
"Banda aimed at national awakening and liberation of the country from the oppressive government of the Mughals. Guru Hargobind and Guru Gobind Singh had transformed the Sikhs from a peaceful people into a class of warriors. They fought against the government in self defense. They never took any offensive. They did not acquire territory, did not take prisoners, and did not seize enemy's property and wealth. The two Gurus never tried to establish their own rule in their own territory. They believed it belonged to the Government. The government rules were observed, and government coins were used."

In the light of above, particularly Dr H R Gupta's own assertions, is there any sense what odd things Gupta had poured out! Even in the alleged letter of the Guru, existing spurious version of Zafarnama, verse 55 reads: "hamon mard bayad shavad sukhan var, na shikmai dhigar dar dhahanai dhigar." - "I call him a Man, who thinks one thing and also speaks out the same thing." This does not behove of the writers of repute, as he is known, to impute falsely the Great Guru, the God-Man, of duplicity!! We have already quoted Dr Gupta, while describing the First Battle of Anandpur, how he changes his views as it suits him.

It is a matter of shame that late Prof. Harbans Singh, Chief Editor of “The Encyclopaedia of Sikhism”, published by Punjabi University, Patiala (India), included in Volume II, , page 249, the euology written by Major Gurmukh Singh, giving glowing tributes to late Dr. Hari Ram Gupta, an extremely bigoted Hindu fanatic, who in his writings insulted the Sikh Gurus, particularly Sri Guru Gobind Singh Jee, with all imaginary and concocted assertions. Major Gurmukh Singh in his eulogy of Hari Ram Gupta states –
“As a man, Hari Ram Gupta was a model of simplicity. He was unbelievably unassuming, totally absorbed in his academic and scholarly pursuit. …..
Kendari Sri Guru Singh Sabha honoured him at a massive congregation which took place at Takht Sri Kes Garh Sahib, Anandpur, on the occasion of Baisakhi (13 April) in 1981. The Punjab History Conference at its 23rd session at the Punjabi University, Patiala, in 1889. Bhai Vir Singh Sahitya Sadan , New Delhi, presented to him Bhai Vir Singh International Award at a function held on 15 December, 1989.”
All these Sikh organizations are worthy of condemnation and shame, who rely on Brahmanic literature.

Hari Ram Gupta’s writings (History of Sikh Gurus) are perfidious, full of Hindu bigotry and at places most derogatory to the Gurus. The only aim of his writing the book appears to be to distort the facts of Sikh History to make Sikhism an appendage to Hinduism and the Sikhs to form a class of people like the Schedule Castes and the Untouchables to serve the Hindu masters in the name of Hindu nationalism. He starts his book by stating: “The Muslims had converted to Islam the entire population of Arabia, Iraq, Syria, Turkey, Egypt, Sudan, Libya, Tunis, Algeria, Morocco, and Iran in eighty years after the death of Prophet Mohammad. Later on Afghanistan, Baluchistan, north Western Frontier Province of India, West Punjab, Sind and Bangla Desh also succumbed to the sword of Islam owing to the prevalence of a strong Buddhist element there.. The iconoclasts believed that they would be able to achieve the same results in Hindu India as well. They committed horrible atrocities on Hindus almost similar to those perpetrated by Pakistanis on Hindus and Muslims alike in Bangla Desh in 1971. But they failed in suppressing the superior civilization and culture of the country. The wit, wisdom, and vitality of Brahmins saved Hinduism. In the course of eight hundred years they succeeded in converting only a small number of Sudras or some of the members of the fighting classes like Rajputs here and there.”

Gupta considers too much of himself and imputes the Great Guru, who was God-like, always remaining in tune with Him, doing and saying what instructions He received from Him. Was he falling into the death trap of the Emperor? That he would have arrested him and hacked him to pieces as he had done other rebels. But the Guru never rebelled against any one!! Little does this man know that it is against the Sikh Teachings to rebel and defy the established authority. We may not carry out the immoral rules of any state and remain moral. This does not in any way mean that we have rebelled against the established authority. Guru Hari Krishan, who was merely 8 years of age, when at Delhi refused to see Aurangzeb on account of his unnecessarily meddling in the religious affairs of the Sikh Religion. The Emperor wanted to decide who should be the Guru, rightly appointed Guru Hari Krishan or his older brother Ram Rai, who violated the Sikh tenets and became patron of the Emperor. Emperor Aurangzeb wanted to completely do away with Sikhism by any means. Does Gupta think that Guru Gobind Singh could not see to his security and had no vision, when he had first of all exposed the Hindu hill rajas of their false charges against him and had suggested face to face talks with the Emperor, and later set on journey to south to meet with the Emperor? The Guru was accompanied by a good number of armed Sikhs to meet all types of eventualities. But what treatment the Guru got from the Hindus - only his life long sufferings due to their extreme bigotry of their ancient traditions of caste and dogma riddent enslaving society !!
What part did Hindu Dogras play in the fall of the Sikh Kingdom in 19th century, and also during the last 54 years in free India? Hindu bigotry, betrayal, broken promises, brutal oppressions and cheating are the specimen characteristics! Why did Gupta write such silly things against the Guru?

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Couplets 3 - 7 of Chapter 13 of Sri Bichitar Natak are given below –

“Many persons left us and ran to reside in the hills. The cowards got much frightened in their heart and thinking of their welfare, I adopted them, made them to have courage. (3)
Then Aurangzeb’s son, much annoyed in his heart sent a messenger toward this side. The homes of those who had turned away from us were razed to ground by the imperial forces. (4)
Whosoever turns his face from the Morality or Guru or God, his house here and there would be razed to the ground. Here they will be ridiculed , and in the life hereafter they will not get any place of rest. This way they will get disappointed from all sides. (5)
Those who do not revere Morality, hunger and sorrow will always torture them. They will not be successful in any venture in the world, and ultimately they will go to hell. (6)
In the world they will be laughed upon and at the end they will reside in the hell. Those who turn their face from the Moral Values (Guru or God), their faces will be blackened here, hereafter and everywhere. (7)
The amilies of even their sons and grandsons will not grow further and they will die after putting their parents to suffering and sorrow. Inmical to Guru or God dies after putting their parents to sufferings in the pit of hell.” (8)
CRITICISM OF KALA AFGHANA AND THE REPLY

Kala Afghana, seems to have an extremely shallow knowledge of both Gurbani and Sikh History. He incorrectly refers to the last battle of Anandpur fought during 1705CE, when at the instance of the Hindu hill rajas, who on false pretext that the Guru was a rebel and was to capture their territories and also subvert the Mughal Empire to seize Power for himself, obtained the sanction of the Emperor by personally meeting with him in southern India, to help them with the maximum of Mughal force to make invasion of Anandpur to evict the Guru from Anandpur and the hilly areas, for good. The Emperor thus ordered that Mughal forces of whole of northern India to join the forces of all the hill rajas and other expeditionary forces of religious fanatics who had declared JEHAD against the Guru, and marched to invest the small town of Anandpur, to do away with the Guru, Sikhs and Sikhism, once for all. Anandpur was invested from all sides, the encirclement was miles deep, and there was no possibility of any one coming in the town for the aid of the Guru, nor any one could go out of the encirclement. Kala Afghana and his followers totally rely on the fairy Brahmanic tales of the old chronicles, like Sooraj Parkash, Gur Bilasas, Mehma Parkash, Panth Parkashs, and others; but have no reliance on Sr Guru Gobind Sngh and his Divine Writings in Sri Dasam Granth. It is in such Granths spurious fairy tales are given that the Sikhs insisted on evacuation of the Anand Fort, and the Guru was refusing to do so; consequently Sikhs gave their Disclaimer, and walked out. O stupid ones, where they could walk out, when the siege was miles deep from all sides, and even water supplies of the stream of water which was passing nearby, was cut off. No one would have been more happy than the Guru himself, if the Sikhs could go out of the siege to a safer place! For the correct details of tis Battle at Anandpr, on the banks of Sarsa Stream, Chamkaur and Mukatsar, please read the Life of Sri Guru Gobind Singh Jee by this writer, published by Bhai Chatter Singh Jiwan Singh, Publishers of Amritsar, based on the findings of late Prof Sahib Singh Jee, Poet Sainpat of “Gur Sobha” and other books. The 40 Muktas were of Chamkaur Battle, not Mukatsar Battle.

Kala Afghana further states that Guru Gobind Singh, who would nurse the wounded soldiers of the enemy forces on the battlefield, how he could curse the Sikhs on any count. Also Sri Guru Arjan Dev and Guru Tegh Bahadur, who were martyred with extreme tortures, never cursed any one, True the Guru never spoke ill of any of their adversary, who caused to them unspeakable miseries, saw the Divine JOT in all equally; always accepted HIM AS THE DOER. Forgiveness is the Cardinal Principle in Gurmat Teachings. On the other hand we find from the life of earlier Avtars and sages, they did curse their adversaries. The Gurus never individually called any one as an EVIL person, but the Evil Instincts and the Evil Passions in Humans, and all those persons, who are led by such instincts and passions and perform sins and evil acts, and totally turn their face to Morality or Guru or God, in them, have been condemned in extreme and no uncertain terms; just as we find Sri Guru Gobind Singh Jee’s Writings in Chapter 13 of Sri Bichitar Natak. Being ignorant of such vital Gurmat Teachings, Kala Afghana and his cohorts foolishly translate Gurbani in metaphors and Symbolic Language literally, and malign the revered Gurus! LET US EXAMINE THE TEACHINGS OF GURMAT, IN THIS RESPECT IN THE FOLLOWING FEW QUOTATIONS FROM GURU GRANTH SAHIB . IN GURU GRANTH AND DASAM GRANTH, MORALITY, GURU ARE GOD IN JOT FORM IN ALL; KEEP THIS IN VIEW. Also please read this writers’ recently published book “Sabad Guru, Surat Dhun Chela”, published by Bhai Chatter Singh, Jiwan Singh, Publishers, Amritsar (India).

  1. “That mortal who lacks the Guru's Mantra (Acceptance of Divine Authority in him) - cursed and contaminated is his life. That blockhead is just a dog, a pig, a jackass, a crow, a snake and much more.”

  2. (33 Sehaskriti Slok, M.5, p 1357)
  3. “Those who turn their faces away from the Lord in Man (Satguru), are seen to be unfaithful and evil. They shall be bound and beaten night and day; they shall not have this opportunity again. 1.”

  4. (Gauri Astpadi M.3, p. 233)
  5. They turn their faces away from the Lord (Satguru); they continue to wander aimlessly. They are not accepted by the earth or the sky; they fall into manure, and rot. 5. ibid as 2 above.
  6. “One who turns away from the Guru, and becomes baymukh - without the True Guru, he shall not find liberation. He shall not find liberation anywhere else either; go and ask the wise ones about this. He shall wander through countless incarnations; without the True Guru, he shall not find liberation.”

  7. (Ramkali Anand, p. 920)
  8. “Those who turn their faces away from the True Guru shall have their faces blackened. Night and day, they suffer in pain; they see the noose of Death always hovering above them. Even in their dreams, they find no peace; they are consumed by the fires of intense anxiety. 3.”

  9. (Sri Rag M.3, p. 30)
  10. “Those who turn their faces away from the True Guru, shall find no place of rest or shelter. They wander around from door to door, like a woman forsaken, with a bad character and a bad reputation. O Nanak, the Gurmukhs are forgiven, and united in Union with the True Guru. 2.”

  11. (Mehla 3, p. 645)
  12. “In the month of Katak, do good deeds. Do not try to blame anyone else. Forgetting the Transcendent Lord, all sorts of illnesses are contracted. Those who turn their backs on the Lord shall be separated from Him and consigned to reincarnation, over and over again. In an instant, all of Maya's sensual pleasures turn bitter. No one can then serve as your intermediary. Unto whom can we turn and cry? By one's own actions, nothing can be done; destiny was pre-determined from the very beginning. By great good fortune, I meet my God, and then all pain of separation departs. Please protect Nanak, God; O my Lord and Master, please release me from bondage. In Katak, in the Company of the Holy, all anxiety vanishes. 9.”

  13. (Rag Majh,M.5. p.135)
  14. “Those who forget the Lord die, but they cannot die a complete death. Those who turn their backs on the Lord suffer, like the thief impaled on the gallows. 2.”

  15. (Gauri ki Var M.5, 319)
  16. Please read whole of Gaurhi ki Var M.4, which deals with all those who turn their face to Guru.
  17. “Cursed, cursed are the slanderers who do not like the humble, the friends and companions of the Lord. Those who do not like the honor and glory of the Guru are faithless, black-faced thieves, who have turned their backs on the Lord. 4.”

  18. (Ramkali M.4, p. 881)
  19. Please read Astpadi 13 of Sri Sukhmani Sahib, about those who slander God
  20. “Aasa MEHLA 5: The slanderer cries out and bewails. He has forgotten the Supreme Lord, the Transcendent Lord; the slanderer reaps the rewards of his own actions. 1 Pause If someone is his companion, then he shall be taken along with him. Like the dragon, the slanderer carries his huge, useless loads, and burns in his own fire. 1 . Nanak proclaims and announces what happens at the Door of the Transcendent Lord. The humble devotees of the Lord are forever in bliss; singing the Kirtan of the Lord's Praises, they blossom forth. 2 . 10”

  21. (Page 373)
  22. “The slanderer loses his life in vain. He cannot succeed in anything, and in the world hereafter, he finds no place at all. 1 Pause

  23. Such is the fate of the wretched slanderer - what can the poor creature do? He is ruined there, where no one can protect him; with whom should he lodge his complaint? 2 .”
    (Aasa M.5 p. 380)
  24. “Those who forget theLord are engrossed in the love of duality. Their hunger and thirst never leave them, and night and day, they wander around burning. 4 .

  25. Those who make friendships with the wicked, and harbor animosity to the Saints, shall drown with their families, and their entire lineage shall be obliterated. 5 .
    It is not good to slander anyone, but the foolish, self-willed manmukhs still do it. The faces of the slanderers turn black, and they fall into the most horrible hell. 6.”
    (Suhi M.3, p. 755)
  26. “One who is cursed by the Saints, is thrown down on the ground. The slanderer of the Saints is thrown down from the skies.”

  27. (Gond M.5, p. 867)


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Couplets 9 and 10 from Chapter 13 of Bichitar Natak are given below – Literral translation –

“The Supreme Lord God has created, both the House of Baba Nanak, and also the House of Baber. Recognize the former, as the Kings of DHARMA, and consider the latter as the Leaders of Worldly Affairs. (9)
Those who do not owe what is due to Baba Nanak, then the minions of Baber shall extract forcibly from them. They will also receive heavy punishment, in that their houses will also be plundered by them.” (10)
CRITICISM BY KALA AFGHANA

The writer of the above couplets was the coaxer or flatterer of the Mughal Government, who equated Guru Nanak and the Mughal Government Kings. Also, the great hoax was created, with a view to extracting money in plenty from the people. The people were severely threatened if they fail to give money to the Guru in plenty, failing which they would face dire consequences. This exhibits, the extreme GREED in the Guru for exacting MONEY from the people for his selfish ends.

REPLY

It is horrifying to read the interpretation of Kala Afghana in particular, and also the interpretations of other writers in general, that this is all about collection of MONEY from the people. THIS SHOWS THE TOTAL LACK OF SCHOLARSHIP IN WE SIKHS THUS FAR. A MOST DISGRACEFUL EXHIBITION OF OUR LAST ABOUT THREE CENTURIES ACHIEVEMENTS. ALL WHO CALL THEMSELVES AS SIKHS SHOULD SHED COPIOUS TEARS ON THIS INSULT. WHAT ARE OUR VARIOUS INSTITITUTIONS MEANT FOR, IF WE COULD NOT UNDERSTAND THIS SIMPLE TEACING OF THE REVERED GURUS!!!

We read in the Christian Bible, that Jesus, who claimed himself to the King of Jews, was asked by the people about his relationship with the ruling Emperor CEASER. To this Jesus replied in a Proverb – “Give unto God, what is due to Him, and unto Ceaser, what is due to him.” Jesus meant total separation of Church and State. Here the Guru defines the same relationship in TWO Proverbs, instead of One. The first Proverb in Couplet 9 is the same as in the Bible. But the Guru gives another Proverb in Couplet 10, which GURMAT only teaches. The Two Proverbs are explained below –

The Supreme Lord God has created Two Powerful Forces while creating the Universe –
(1) The ALMIGHTY ALL PERVADING DIVINE FORCE OF ALL PERFECTION, LOVE, COMPASSION, PROTECTION AND JUSTICE, ABIDING IN ALL;
(2) THE MIGHTY FORCE OF MATERIAL WORLD, HEADED BY STATE. THE GURU TAUGHT TO RECOGNIZE THE SPHERES OF THEIR RESPECTIVE AUTHORITY.
(9) HERE THE SIMILARITY WITH BIBLE ENDS.
(10) THE GURU IN COUPLET 10 TEACHES – TO STRICTLY RECOGNIZE AND OBEY THE AUTHORITY OF DHARMA OR MORALITY OR GOD IN ALL SPHERES OF LIFE, BOTH IN RELIGIOUS AND SECULAR AFFAIRS OH LIFE – TRUTH MUST PREVAIL IN ALL SPHERS OF LIFE. THOSE WHO REPUDIATE MORALITY IN EITHER OF THE SPHERES OF LIFE, SHALL BE PUNISHED HERE AND HEREAFTER – HERE BY THE MINIONS OF THE STATE, WHO SHALL EVEN TOTALLY GET THE HOUSES PLUNDERED. IN OTHER WORDS THE GURU ENJOINS ALL TO EVER REFLECT OUE SELF (MIND) ON THE DIVINE ABIDING IN US ALL LOVE HIM AND OBEY HIS COMMANDS TO LEAD THE TRUTHFUL LIFE.

HOW BY NOT PAYING ALLEGIANCE TO THE DIVINE FORCE, THE MINIONS OF STATE PUNISH US AND ROB US? IN THIS CONTEXT ASK THOSE WHO GET THEMSELVES INVOLVED IN LEGAL CASES. DESPITE PAYING HEAVY AMOUNTS OF MONEY TO ATTORNEYS IN LITIGATIONS IN GETTING THEMSELVES TOTALLY ROBBED OF EVERY THING THEY POSSESSED, THEY EITHER LAND THEMSELVES IN PRISONS OR GREATLY DISHONORED.

In this respect attention is invited to the famous Slok of Sri Guru Amar Das Jee, in Gujri ki Var, page 510 -

“MEHLA 3: Maya (Material Force) is a serpent, clinging to the world. Whoever serves her, she ultimately devours him. The Gurmukh is a snake-charmer; he has trampled her and thrown her down, and crushed her underfoot. O Nanak, they alone are saved, who remain lovingly absorbed in the True Lord. 2.”
(Slok M.3. Gujri ki Var, p. 510)
It is therefore, Sri Guru Gobind Singh Jee clarified the Function of handling of Maya, in the above quoted Two Couplets in Sri Bichitar Natak. No one can totally abjure use of Material Things (Maya); Gurmat shows the way how to live in the Material World of Maya – by Getting Mind totally attuned to Guru (God) abiding is us. Please read the book, written by this writer, “Sabad Guru, Surat Dhun Chela” (Guru Nanak, Sidh Gosht, Pauri 43), published by Bhai Chatter Sngh Jiwan Singh, Amritsar, India.

In not understanding the above Two Proverbs, Kala Afghana has used extremely derogatory words and abuses for the Guru, as GREEDY, MEAN Person, HUNGRY OF MAYA DAI GUPHE, and much more, repeatedly in the remainder part of Chapter 13 criticism, and again repetition in chapter 14 criticism also. It is an awful reading to deal with these writings full of all imaginable filth. This saddens this writer, more so that despite pointing out such silly mistakes, there is no repentence from Kala Afghana and his followers – they believe that the Guru is either a non-existent entity or will ignore it. More probably, they want to see total end of GURMAT, which will be their achievement and give them real happiness!!! Let us wait, how the Lord reacts, no doubt the things have extraordinarily gone too far.

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Couplets 11 – 13 of Chapter 13, are given below –

“When those who turned their faces from the Guru, will become poor, they again will go to the Sikhs for help. Whosoever Sikh will give them money, he would be looted in turn. (11)
When they will exhaust their resources of sustenance, then they will think of obtaining help from the Guru. When these selfish persons will go to the Guru for help, the Guru will ignore them. (12)
No work ofthose, who will go home without permission, will be accomplished. Neither they will get any place at the door of the Guru, nor they will reside in the Lord’s abode. They will get disappointment at both the places.” (13)
CRITICISM of KALA AFGHANA
  1. According to Gurmat, whosoever takes the refuge of the Guru, Who receives him, helps him; it is His established Nature. Therefore, the above is contrary to the Teachings.
  2. Here the Guru was not accepting those Sikhs, because they did not make offerings of the MONEY.
  3. The Guru was so much angry , that he decided that no Sikh should help these devastated Sikhs , and if any one did help, his house would also be got plundered. This was mere flattery of the Mughal Government by the Guru.
  4. The Gurus had been forgiving all sinners and uplifting them,. In this case the Guru would never forgive them. The fault of the fleeing Sikhs was that they got panicky of the impending Mughal attack. The Guru was flattering the Mughals. As the Sikhs were not offering MONEY to the Guru, they fled to mountaneous country. There the fleeing Sikhs were punished by the Mughals, as they had offered no Money to the Guru. The Guru was hungry of receiving “Maya dai Guffee”!!!
REPLY

With regard to observation (1), please read the couplets 14 – 16 that followed, given below. When the Sikh commits some mistake or sin, repents sincerely, gets himself reformed, then only Guru accepts Him. It is not that merely for meeting his urgent selfish ends, he visits to the Guru, with no change of heart . The Lord is All Wise, knows the inner working of each creature. No one can dodge the Lord by his antics. Sri Guru Nanak Dev Jee in Aasa di Var, at p. 470 teaches us -

“Everyone bows down to himself; no one bows down to another. When something is placed on the balancing scale and weighed, the side which descends is heavier. The sinner, like the deer hunter, bows down twice as much. But what can be achieved by bowing the head, when the heart is impure within? 1.”
This was the situation, the Guru was warning of the fair weather friends!! Most of the people go to God for their selfish ends merely to tie over their urgent situation, but remain corrupt.

Such thinking as stated in (2 - 4) above, is totally of a lunatic and is all Non Sense, as already explained in the preceding issue. TO SAY THAT THE GURU WAS IN LEAGUE WITH MUGHALS, AND THE EXPEDITIONS OF THE MUGHAL COMMANDERS WAS ARRANGED IN CONNIVANCE WITH THEM, TO PUNISH THE SIKHS TO EXTRACT MONEY FROM THEM, IS THE EXTREME ABSURDITY OF KALA AFGHANA AND OTHER SUCH PERVERT BELIEVERS OF IOSS, WHICH COULD NOT GO FARTHER!!!

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Couplets 14 – 16 are given below –

“Those who will remain merged in the Feet of the Lord, sufferings will not touch them. Ridhi and Sidhis (miraculous powers) will be there in their homes and sins and sufferings will not come near them. (14)
Those who turn their faces from the Guru, they will not be in a postion to touch their shadow and all the eight miraculous powers will remain in their homes. Those who will cheerfully accept His Will, the Nine Treasures will remain in their houses. (15)
The name of that commander, who had demolished the houses of fleeing persons was Mirza Beg. Those who remained face to face with the Guru (obedient) suffered no injury.” (16)
CRITICISM BY KALA AFGHANA
  1. In whole of Bichitar Natak, there is no mention of Love of God or there is any discourse on God’s Word. Bichitar Natak has no where dealt with “Eternal Comfort” at all anywhere. This is only dealt with in Guru Granth, to whom the Guru himself bestowed the status of “Eternal Guru”. The Guru in Bichitar Natak has dealt with the comforts of ‘Money’ – “Maya dai Guffee” – he was hungry of.
  2. Rid Sidhis (miraculous powers) are not to be indulged in, as taught in Gurmat.
  3. The Brahmanic rituals are not to be observed, which the Guru did – he quotes, “Jab eh gahai Bipran ki Reet, Main na karon ein ki parteet”, but never practiced.
  4. He stated that this Guru who in his previous life was an ascetic, meditating on Hem Kunt Mountain, was sent by God to spread Dharma, which he never did. This Guru totally forgot about God, and in its place made people to worship him alone, and for this end he indulged in varied types of evil practices. He would give temptations of material comforts and also threats of the invasions of Mughals like Mirza Beg to Sikhs to induce them to worship him.
Important to note -
  1. Chapter 1 of Sri Bichitar Natak, which contains 101 Couplets are all in Praise of God alone. In other chapters the Guru has at every step praised God for His doings, and accepted Him alone as the DOER (Karta Purkh)
  2. In Gurmat, remembrance of God is Ridh Sidh Nav Nidh – Sukhmani Sahib M.5, p. 262, which the Guru in metaphoric language referring in Couplets 14 and 15 – it requires intellect to interpret the Guru’s most scholarly language.
  3. Quotation “Jab eh gahai Bipran ki Reet…” , which is full egoism, is not by the Guru- it is in Loh Granth. The Guru never used words “Mai na karo tin ki parteet”. The Guru always said, “Waheguru ji ka Khalsa”.
  4. In what way the Guru made Sikh worship him? In Chapter 6 of Bichitar Natak, the Guru stated, “jo ham ko Parmesar ochar hai, so narak kund mein par hai. Mo ko das Tavan ka jano, ya mein ranch na bhed pachano. Mein hon Param Purkh ka Dasa, Daikhan aayo jagat tamasa.” It was there in Chapter 6 on this, Kala Afghana made scathing objection that the Guru was telling lie; and in this chapter he is commenting that the Guru made such a statement, that Sikhs worship him!!
  5. Guru Granth from its inception was Divine – Slok M.3. p.510 Gujri ki Var – “Wah Wah Bani Nirankar hai, tis jevad avar na koey.” Guru Granth was already Divine (Guru), what is the sense of saying it was not, and Guru Gobind Singh made it Guru? It is an insult to God, that Bani had had no status, before October 8, 1708.
  6. The Guru was not an ascetic in previous life, already repeatedly explained.
  7. The Guru never made Sikhs worship him, but Waheguru only. How it could be, when the Guru said, “Ein hi ki Kirpa kai sajai ham hai, Nahin mo so garib karor parai.” Also, the Guru in all humility touched his forehead at the Feet of Five Beloved Ones, when he received the Pahul from them.
  8. About “Maya dai Guffee”, he is repeatedly stating, by his not foolishly understanding the Two Proverbs wherein the Guru cleared the relation between God and the State, as explaned in above.


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Couplet 17 of Chapter 13 of Sri Bichitar Natak

As already stated above, Kala Afghana assessed the situation prevailing in Shivalik Hills area that the Guru was in league with the local Mughal authorities, who awarded punishments to fleeing Sikhs from Anandpur partly because they did not make offerings of MONEY “Maya dai Guffee”, allegedly the Guru was hungry of. He then quoted Couplet 17 of the Guru, which he misinterpreted, based on Pandit Narayan Singh Giani’s interpretation, in that now Orders came from Emperor Aurangzeb. The words “Aurang Jee” appear in the text. Pandit Narayan Singh translated the same words correctly in Couplet 4, but here he incorrectly stated Emperor Aurangzeb himself, instead of “his son”. Surely neither Pandit Narayan Singh nor Kala Afghana could think of that Emperor Aurangzeb, who was stationed in Ahmednagar in southern India, more than thousand of miles away from Punjab, and when there were no modern means of communication available at that time, that he could not have been in picture of the happenings in northern India.

The correct ranslation of Couplet 17 is as under –

“Meanwhile the Prince became much enraged and dispatched four more commanders with force. Those Sikhs, who had ran away from the Guruand were still alive, their houses wwere demolished by the commanders. ” (17)
Kala Afghana stated that from Couplet 17 above, he came to the conclusion that Emperor Aurangzeb was in league with the Guru, and that the real opposition was against the Sikhs, and all the events that took place afterwards, that repeated invasions of Anandpur were made, eviction from Anandpur, battles on the banks of rivulet Sirsa, then Chamkaur and Mukatsar were against the Sikhs, not against the Guru, who was only after MONEY – “Maya dai Guffee” – the Guru was allegedly hungry of, and Aurangzeb was merely helping the Guru against the Sikhs!!!

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Couplets 18 - 21 of Chapter 13 of Sri Bichitar Natak

Couplets 18 – 21 are given below, which Kala Afghana stated that they confirmed his belief about the intentions of the Guru about his anxiety for collection of MONEY –
“Those who left the Guru without his assent, now accepted these new commanders as their gurus. And these gurus putting urine on their heads, got their heads shaved. The deserters considered that as if they had received Pajul from the commanders and came back home. (18)
The commanders inquired about those who had come from Anandpur. The serters head having been shaved , they were taken around the cities appearing to be collecting donations on behalf of their new gurus. (19)
The joking children followed them, as if these people were a lot of fine persons. Like horses and oxen, nets of strings containg manure, were tied to their mouths, and they were looking as if they were desirous of eating sweatmeats. (20)
Wounds on their foreheads caused by shoes beatings appeared as if vermillion mark on their foreheads. The wounds caused by the brick bits on their heads indicated that someone was offering his donation, clearing his old account, and made his earning efficacious. ” (21)
CRITICISM OF KALA AFGHANA
  1. Fleeing of the Sikhs, no doubt, in panic of the impending invasion, speak low of their weakness, when the earlier Gurus and Sikhs had set noble examples of their steadfastness. It is also said that before the last Battle of Anandpur, the Guru had himself sent all the poets, all families and children, out of Anandpur.
  2. Kala Afghana states that when Guru Gobnd Singh could send his father to give his life for the protection of the faith of the Hindus, why he was jeering at the derserter Sikhs, when their heads were shaved with urine?
  3. The Guru has given a very poor impression of his extreme hunger for the offering of MONEY to him by the Sikhs. It was God’s Will that such a severe punishment was awarded to the Sikhs. One wonders, that the Guru himself describes it, that too in most humerous way.
  4. All these writings appear to false, therefore, Dasam Granth is all False.
REPLY

The Guru visualized that the Prince would not invade Anandpur. The Prince had come for realization of the ransom money from the hill rajas, who were in danger of any action against them. But the Guru owned no State of his own, so for what purpose would the Prince have made invasion of Anandpur?

The Guru described the factual position that prevailed on fleeing of the faithless Sikhs, like Kala Afghana, Gurteja and others, in whose favour Kala Afghana is crying hoarce. There is vast of difference between Kashmiri Hindus, who beseeched Guru Tegh Bahadur for protection of their religion; they were the people who cared for their faith. In the case Sikh deserters, they had no element of faith in them, they were mere opportunists – might be the insiders like Kala Afghana, Gurteja and other IOSS zealots, to stab GURMAT in the back.

The whole understanding of Kala Afghana is based on mockery of his own interpretation.

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Couplets 22 and 23 of Chapter 13 of Sri Bichitar Natak

“DOEHRA- The ones who never fought for the righteous cause nor ever helped any one in needy and earned their gratitude; nor any one knows them in the village they live in; then who informed the Yama (Death Angel) to come and take their lives. (22)
Thus, these people were ridiculed, the spectacle of which was seen by one and allas an entertainment show. The sufferings of te Saints are unbearable for the Lord, Who always protects them with His Own Hands.” (23)
CRITICISM BY KALA AFGHANA

Q. He wonders, who is called a “Saint”, who witnessed this entertainment show? Who were the great warrior Saints? Were they those who thanked the Lord, and saved their lives?

A. Those Sikhs who did not forsake the company of the Guru, were the real Sikhs, not like faithless and wicked Kala Afghana and Gurteja.

Kala Afghana further observes that the Guru in the last following two Couplets, which are allegedly extremely deceptive, gives the poisonous pills wrapped with Black Sugar. He has, however, not stated what poisonous matter these Couplets contain. The Couplets are as under –

“Doehra – “Whose Protector is the Lord, no enemy can put any harm to him. No fool can touch even his shadow, and all the effects of putting him to trouble go waste. (24)
Nothing can be said about the person, who goes to the shelter of the Saints, their company saves the person in the manner , as the tongue is saved from the teeth, though it remains surrounded by them.” (25)
It is most regretfully stated that Couplets 4, 9 , 10 and 17 of this Chapter have not properly dealt with by none of the so called Sikh scholars, such as Pandit Narayan Singh Giani, Prof Jodh Singh of Punjabi University, Patiala, Prof Rattan Singh Jaggi and his wife Dr. Gursharan Kaur Jaggi, but gave the literal translations to the proverbs the Guru used. Similarly, none of these scholars have dealt with any other myth or the metapors the Guru frequently used. When Jodh Singh and the Jaggis had nothing to improve on, what was the necessity of their works? They have caused much harm by their immaturity of the subject matter.

This Chapter 13, the Guru clearly captioned by “Arrival of the Prince in Punjab” (Sehjadai da Agman, Madar Dais) Emperor Auranzeb at that time was in Southern India, intricably involved in wars with southern states. He was in dire need of money, and there was problem being faced by the Mughal authorities in Northern India to extract money from the hill rajas, and hill rajas had blamed Guru Gobind Singh that he was against the Mughals and spoiling the hill rajas to rise in rebellion. For the purpose of extraction of the ransom money from the hill rajas and to straighten the situation prevailing there, Emperor Aurangzeb dispatched his ilder son, Prince Moizam to Punjab. The Prince on his arrival instituted an inquiry, as to who were the trouble makers. The inquiry revealed that only the hill rajas were the mischief mongers and dodging the Emperor, who was thousands of miles away. The Guru was not holding any state; there was no question of getting ransom money from him. Any hostilities against the Guru would have been futile, but would have further depleted the imperial resources in the circumstances. In Punjab it was te Prince who was issuing orders for send troops to hill states, not Emperor from southern India. There were no moderns means of communications, that the Emperor could control the situaton from southern India. In Couplets 4 and 17 the words used b the Guru are “Aurang Jea”, which adequately means “son of Aurangzeb” NOT Aurangzeb. Pandit Narayan Singh has right translated in Couplet 4, but stated incorrectly as Aurangzeb. This caused confusion in Kala Afghana, who stated that Emperor Aurangzeb was in league with the Guru, when the Mughal troops inflicted kinds of injuries to the Sikhs who had deserted the Guru. Couplets 9 and 10 are straight forwaerd proverbs, which these so called Professors could not unfold the true vital teachings of the Guru. It is a matter of great shame. They appropriate mean -
The Supreme Lord God has created Two Powerful Forces while creating the Universe –
(1) The ALMIGHTY ALL PERVADING DIVINE FORCE OF ALL PERFECTION, LOVE,COMPASSION, PROTECTION AND JUSTICE, ABIDING IN ALL;
(2) THE MIGHTY FORCE OF MATERIAL WORLD, HEADED BY STATE. THE GURU TAUGHT TO RECOGNIZE THE SPHERES OF THEIR RESPECTIVE AUTHORITY.
(9) HERE THE SIMILARITY WITH BIBLE ENDS.
(10) THE GURU IN COUPLET 10 TEACHES – TO STRICTLY RECOGNIZE AND OBEY THE AUTHORITY OF DHARMA OR MORALITY OR GOD IN ALL SPHERES OF LIFE, BOTH IN RELIGIOUS AND SECULAR AFFAIRS OH LIFE – TRUTH MUST PREVAIL IN ALL SPHERS OF LIFE. THOSE WHO REPUDIATE MORALITY IN EITHER OF THE SPHERES OF LIFE, SHALL BE PUNISHED HERE AND HEREAFTER – HERE BY THE MINIONS OF THE STATE, WHO SHALL EVEN TOTALLY GET THE HOUSES PLUNDERED. IN OTHER WORDS THE GURU ENJOINS ALL TO EVER REFLECT OUE SELF (MIND) ON THE DIVINE ABIDING IN US ALL LOVE HIM AND OBEY HIS COMMANDS TO LEAD THE TRUTHFUL LIFE.

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