Tat Khalsa and Schisms of Sikhi: A look into early Rahitnamas

and Heretics

BY

Raminderjit Singh Sekhon And

Dr. Amarjit Singh

Early Rahatnamas The early Sikh Rahatnamas (Code of conduct) by Chaupa Singh,

Bhai Nand Lal Singh, Bhai Prahilad Singh, Bhai Daya Singh, and Bhai Desa Singh, were essential sources of Khalsa beliefs and practices for the early eighteenth century Sikhs.

Recent scholarship has taken an academic position by concocting ‘Sanatan Sikh tradition’ that Khalsa Code of Conduct was a creation of Singh Sabha Movement of late nineteenth and early twentieth century. According to these scholars Sikhs used to believe in Brahmanical rituals, worshiped Hindu God and Godesses, Gugga, and Sakhi Sarwar, and other rituals related to folk religions and that such practices existed even during the Guru period.

Early Rahatnamas and Tankhahnamas

Analyzing the early Rahatnamas literature clearly and defiantly negates such inaccurate and imprecise inference. Additionally the Tankhahnama (Religious punishment decree) by Bhai Nand lal ji declares that, “who so ever sings the compositions of other than the Gurus is liable for tankhah (Religious punishment).

Historical evidences, when examined through Rahatnamas and Tankhahnanmas conclusively indicate that Sanatani Sikhi never existed as propounded by these scholars. On the contrary the elitist Sikhs, Udasis, and Nirmalas, who sought fame and fortune by deviating from the true Sikhi for personal gains and were in a nominal strength, propagated Sikhi in a Sanatani tradition.

Definitions: Khalsa: Who believes in one Guru Granth Sahib, One Panth,

and One Maryada. Does not deviate from the teachings of the ten Gurus and Khande Ki Phaul.

Heretics: a professed believer who maintains religious opinions contrary to those accepted by his or her church or rejects doctrines prescribed by that church.

Schism: Formal division in or separation from a church or religious body

Apocryphal: Of doubtful authenticity, although widely circulated as being true.

Sachi Bani

The Heretics: Udasis

Baba Sri Chand (1494 - 1629) was Elder son of Guru Nanak Dev Ji. His religious beliefs of asceticism and celibacy was against the Sikh philosophy. When he lost the Guru-ship to Guru Angad Dev ji, he started his own Gurgadhi with a new sect as Udasi. and He started preaching Guru Nanak’s bani in his own way and started composing apocryphal hymns. Later Guru Amardas responded to differentiate the Dhur ki bani from kachi bani. Before leaving this world he appointed Baba Gurdita as his successor. Kachi Bani written by various Udasi’s are like Ratanmala and Jugawali. Udasis theology is based on Sanatan Dharm and is a main sampardha of Hindu tradition.

Udasis Guru Period

Baba Gurdita Four Dhunia (Baba Gurdita

appointed four head preachers) Bala Hasna, Al Must, Phul Shah,

Gobind Sahab Six Bukshishs

Suthere Shah, Sangat Sahibiaye, Jeet Maliaye , Bakhat Maliaye, Bhagat Bhugwaniaye, Meenhan Shiaye

Ten mini Bukshishs Manak Chand and Mehar Chand,

Sodhi Dheermal, Niranjan Rai, Dewana Sahib, Ghaniya Sahib, Sewa Das, Ram Dasiaye (Budha), Jagiasi Ram Nirbaan, Ram Rai, Thaan Das

Post Guru Period After the execution of Baba Banda Singh

Bahadur ,Sikhs went through hardships and lived in jungles, and fought guerrilla wars.

Udasis took control of Sikh Gurudwaras. Besides Guru Granth Sahib they installed Hindu idols and performed Hindu havans in Gurdwaras, which continued during the Khalsa Raj and Sikh PEPSU states.

Udasis were granted jagirs and use to get 200,000 rupees yearly grant from Patiala, Nabha and Jind states. These states were helped Udasi theology to rule efficiently to please their their Brahminical ministers and Hindu Prja

Udasis Nankana Sahib Saka (1921) Mahant Narayan Das a udasi controlled Nankana Sahib, birth place of Guru Nanak Dev ji .He was a shrewd politician with a backing of jagirdar and British government and had his own Muslim ruffians. He held mujras at Nankana Sahib. Akali movement sent a peaceful jatha to liberate Nankana Sahib but Narayan Das with help of his accomplices and government massacred over 150 Sikhs. Later the Sikhs fought against the evil Udasi mahants and vacated all Gurudwaras. From then on SGPC was formed and Sikh maryada was restored severing all relationship of Sikhs with Udasis for ever. However, recently there is again an emergence of two Udasi Deras: Dera Gobind Murali (Established by Baba Virsa Singh near Delhi) It is an anti-Sikh political Dera and has close relationship with government agencies. Sikh Dharma (Established by Harbhajan Yogi, based in New Mexico,USA). An Udasi sect of Hath Yoga (Khundalini Yoga performerss) Hindu Rituals such as Havans and ideal worship is commonly conducted at the center.

Hindali Hindali (Niranjunia)

Bhai Hindal of jandiala Guru was once a manjidar of Guru Amardas Ji. Later he started his own gurudom at Jandiala.

Bidhi Chand (Parchi Bhai Hindal)Hindal’s successor was Bidhi Chand and use to preach that Baba Hindal is much higher than Guru Nanak. He compiled his own bani on the pen name of Guru Nanak.He played a vital role in distorting Sikh tradition. Parchi Baba Hindal was his main composition and used raag gujri, suhi and ram kali.

Hari Bhagat (Aqil Das 1761) (Post Guru Period)

Hari Bhagat informed the Mughals, which led to the martyrdom of Bhai Taru Singh Ji (1720-1745) and later became the informer for Ahmad Shaw Abdali who was responsible for the 2nd genocide of Sikhs Kup Kalan near Malerkotla Punjab.

Baba Mohan or Bhalla tradition: Another rival tradition which competed with the Sikh tradition. When Guru Amar Das Ji gave Guru-ship to Guru Ram Das Ji Baba Mohan lost his mental balance and started a parallel Guru-ship at Goindwal. He started writing apocryphal compositions to attract Sikhs to his camp. Rivals cherished an Ernest desire to succeed Guru-ship, cast envious eyes on spiritual wealth: the Bani of the Sikh Gurus. Goindwal Pothi (Pinjor and Aiyapur Wali Pothi): At present is in possession of Bhalla family and has apocryphal writing of Gulam Sada Sewak, Shah Shiraf, bhagat bani (Maske sheikh fareed ji ke). It’s ragas, tunes, mul mantar, arrangement of hymns and scribing period tells us it came from Bhalla rival tradition of kachi bani.

Goindwal Pothi Bhallla Tradition

Minas Prithi Chand: When he did not receive the Guru-ship started a parallel tradition to Sikhism by establishing a Dera at Village Heran near Lahore. He conspired along with Chandu to murder Guru Arjan Dev Ji and later attempted several times to kill Guru Hargobind Ji. Minas were philosophically similar to Udasis. Miharban (1582 – 1640): Was a prolific writer and scribed many folios; Pothi Such Khand, Sukhmani Sahansarnama, Var Piran Ki, Gost Kabir Gio Ki, and Gostan Bhagtan Kian Harji: Wrote Miharban Janam Sakhi attempted to further the mission of Guru Nanak Dev ji but with a clear distinction to corrupt the orthodox Sikhism. Chatur Bhuj, Kamal Nain, Har Nand, Abhai Ram, Darbari Lal (1723/24 – 1806) Scribed Harjas Pothi Dakkhani Rai (died1815) was a 6th generation descendent of Prithi Chand (mina) founded a Udasi sect at Gharachon dist., Sangrur granted by the ruler of Patiala. Minas controlled Darbar Sahib for 57 years (1639 -1696) and installed their own pothis (folios) as scriptures and performed Hindu rituals in Gurudwaras

Minas Minas believed in Hindu Avtars, Hindu Tradition along with respect to Guru

Nanak Dev ji. They always tried to authenticate their tradition by using the name of Nanak at the end of their discourses, written or oral, to confuse the Sikh masses.

Politically Guru Nanak Dev ji mentioned Babar as Jabar in his Bani, on the contrary Miharban called him as Mard Ka Beta and instigated Mughals against Nankias.

After the Guru period fearing the Khalsa Panth, they moved out of Majha to the forests of Malwa. When Sikhs attained power, they were confined to two villages: Veron Ke near Moga and Gharncho near Patiala.

Modern scholars, for reasons unknown, are studying their manuscripts; MS 1245, MS 1003, Vanjara Pothi, Har Sahai Pothis, and floating them as orthodox writings of Sikh Gurus. These folios are readily available because of State support, since it is against the Khalsa Panth, and accessible due to proliferation of Schisms and Heretical traditions in Punjab.

Mina Literature

Heretics Dhir Mal (1627 – 1677): Declared himself Guru after the eight Guru Harkrisan ji. Since Guru Hargobind

left Kartarpur, he took possession of Adi Granth (Kartarpuri Bir). He conspired with Shian Masand to attach Guru Teg Bahadur Ji and was friend of Heretic Ram Rai.He set himself as Guru at Kartarpur and appointed his own masands.He conspired with one of his masand Shihan ,who one day fired at Guru Tegh Bahadhar,but missed the target.His men attacked the Guru house and ransacked it,took old volume of the Holy Book of Granth Sahib.His descendants still in possession of the original copy of Adi Granth prepared under the direction of Guru Arjan Dev ji.

Ram Rai (1646 -1687). He was son of Guru Har Rai Ji. Declared himself eight Guru and was very friendly with Aurangzeb. He established his Dera in Dehradun and later joined Udasi sect.

Sat Kartarias (believed in Udasi rituals and practices)Contemporary of Guru Har Gobind Ji. Founder was Sangat Das and followed by Darbari Das.Their main head quarter was at Mandi in Himachal.

Gangu Shahias (Ganga Das was the founder and was excommunicated by Guru Gobind Singh because they performed miracles and black magic but are still active in Pinjor, Dagshai, and Nahan in Himachal Pradesh.

Miean Shahias (Contemporary to eighth, ninth, and tenth Guru and his real name was Ram Dev. Currently they have a Dera in Sadhu Bela Patiala.

Nirmalas Kachi Sakhi

When Guru Gobind Singh Ji left Paunta City and reached Anadpur Sahib to establish Khalsa, Paunta Sahi went under the control of Hindu pahari Rajas. They floated a fabricated Sakhi with the help of Brahminical priests that Guru Gobind Singh ji has sent Five Sikhs to learn Sanskrit to Hindu pilgrimage such as Banaras, Kashi, Haridwar etc. It goes on to say that Guru Gobind Singh ji asked one of his servent Pandit Raghunath to teach Sanskrit to the Sikhs but he excused himself since Sanskrit was a Deva bhasha (language of the Gods) and could not be taught to Sikhs who were Shudras (lower cast).

Ributtal to Kachi Sakhi Why would Guru Gobind Singh send Sikhs to learn Sanskrit, when Guru Granth Sahib was written in Gurmukhi and had second most used Prakrit language? Why not to learn Arabic to know about Quran? He had fifty-two poets in his court most of them were Sanskrit scholars. There is no historical evidence to prove their story. Nevertheless, their story got popular as they have control of the rural Gurdwaras. Guru Gobind Singh ji canonozed Khalsa Panth at Anandpur Sahib in 1699 to abolish caste system. Then why would the Guru send Sikhs into the Hindu fold to learn Hindu mythology and scriptures.

Nirmalas • Maclom a British writer in 1805 wrote

about their control of Patna Sahib Gurdwara and how they are going to change the Sikh theology.

• Malcom further wrote in his book (Sketch Of Sikhs). He could find only Guru granth sahib from Panjab in 1804AD that and got Dasam Grunth (DG) from Colebrook In Calcutta

• Nirmalas conspired with the British to introduce the present DG parallel to Guru Granth Sahib, later on in1895-1897. The present published DG was introduced to Sikh world. British intentionally assisted in creating and promoting the (Dasami Patshai Ka Granth) along with Nirmala Atma Ram at calctta.

Nirmala Philosophy: Nirmalas never believe in Khande Ki

Phaul Nirmalas believe in Hindu philosophy

of Vidhanta. Believe in Varna of Hindu tradition. Consider Guru Nanak Dev ji as Avtar

of Vishnu. Always wear Saffron robes. Believe in Four Vedas and consider

Guru Granth Sahib as Fifth Ved. Do not believe in Kirt Karo, Vand Chako,

Naam Japo

Nirmala Scribers Kavi Santokh Singh (1787 – 1843) Penned Valmiki Ramayan in Braj Bhasha and Suraj

Prakash also in Braj Bhasha (1835 – 1843). He used to get 25 acres for each of his Maha Kav (Grand writings). He wrote about history and lifestyle of Sikh Gurus in a Puranic way. The current SGPG under the guidance of the Akali Badala and BJP alliance are promoting his theosophy to confuse the Sikh masses.

Pandit Tara Singh Nirotum (1822 – 1891) wrote Gurmat Nirnaya Sagar, Guru Girarath Kosh Vol. I&II, Sri Guru Tirath Sangrahi, and Tika of Jap Ji Sahib.He advocated Janeu rasam of Hindu tradition in Sikhs.

Gyani Gyan Singh in 1880 wrote Panth Prakash and in 1891 Twarikh Guru Khalsa Pandit Sadhu Singh in 1893 wrote Sri Mukh Vakya Sidhant Jyoti and Guru Sikha

Prabhakar Various other Nirmala scholars are: Sant Gulab Singh(1723), Pandit Sadda Singh(1767),Bhai Dargaha Singh (1713-

1823),Pundit Gulab Singh(d1732) Sant Nihal S (1839), Sahib S Mrigiwnd(1804-1876), Sadu Singh Pundit (1840-1907), Lal S Narotam(1840-1926), Sant Nihal Singh (1902), Sant Gulab S Ghulha (1853-1936), Pundit Dewa S Norotam(1924), Baba Harnam S Rumi(1927), Pundit Basat Singh (1868-1941), Sant Gurbakash Singh (1871-1939), Sant Nishchal SinghPundit (1882-1978), and Mul S Mahan (died1982)

Other Schisms Suthra Shahias: They wrote vidantic barah

maha and mixed Gurbani with Hindu Avtar Devi Devtas. They existed during Maharaja Ranjit Singh’s era.

Namdharias or Kukas: They believe in Guru Granth Sahib but follow a living human Guru of the linage of Guru Gobind Singh. In Sau Sakhi, a Kachi Sakhi, it is narrated that Guru Gobind Singh did not die at Nanded but lived as Baba Ajaipal Singh at Nabha and transferred guru-ship to Bhai Balak Singh, and later to Bhai Ram Singh Kuka. Close examination of this Kachi Sakhi indicated that it was written in late nineteenth century. Their most sacred animal like Hindus is the COW.

Published and Unpublished Kachi Bani

Pran Sangli, Jugavli, Karni Nama, and Ratanmala attributed to Guru Nanak Dev Ji.

Miharban (Janam Sakhi), by Harji, Giranth (Divana Sect), Harji Granth, Japu Paramarath (1796-1788).

Sarabh Loh by Sukha Singh Mahant and Prem Ambodh, Sau Sakhi (kuka), and Shri Gur Pad Prem Parkash attributed to 10th Guru by Sumar Singh

Parchian ( Bhavi Kankua Ji,Maha Sundar Sanchair Ki,Raiba ji KI,Addan Ji ki)

There are so many manuscripts available all over Punjab and India, which are often changed and used according to the heretical sect’s beliefs.

Published Kachi Bani

Modern Sikh Heretics Radha Swamis (Shiv Dyal 1884 -1903)

Dinod Dera

Bias Dera (Jaimal Singh 1903 – 1948, Jagat Singh 1948 – 1951, Charan Singh 1951 – 1990, and Gurinder Singh 1991 – Present). They have a living Guru and are Sikh look a likes.

Agra Dera

Nirankari

Sant Nirankari Mission (Buta, Avtar, Gurbachan, present Hardev) Since 1978, they have a direct confrontation with Khalsa Panth since they openly disrespect Sikh Gurus. They believe in a living human Guru. Their scripture is called Avtar Bani. They are closely guarded and protected by Indian government.

Dera Sirsa (Shah Mastana 1891, Satnam Singh 1960 – 1991, Ram Rahim (1919 - Present). Shah Mastana defected for the Radha Swami sect, very active in Malwa region of Punjab, and actively supported by Indian agencies.

Dera Bhaniara (Baba Bhaniara who wrote Bhav Sagar Granth which was banned in 2001) A Bihar Bhaia supported by Indian government against Sikhs and Sikh revolutionaries.

Ashutosh Noor Mahal Dera: Introduced into Punjab by Indian Agencies during Sikh Revolution (1984 – onwards) to curb Sikhs and Sikhism and represents his organization Divya Jyoti Jagriti Sangathan and is affiliated with RSS. Also supported by Indian government agencies against the Sikhs.

Current Perspective: Sikh Studies

Since 1984, Christian missionary and Sanatan thought thru western scholars under the guise of some Sikh Chairs in North America have started disparaging the Sikh religion academically by misrepresentation and Misinterpretations.

They are using sources other than the main source of Sikhism: Kartarpuri Bir (original Adi Granth), Damdami Bir of Sri Guru granth sahib (1706AD Damdama Sabo-Ki talwandi where 10th guru Ji rejected and edited out additional ‘Faltu Bani’ that crept into Pre-1706 manuscripts & fixed the Bani of 9th Guru in Ragas and Saloks at appropriate places), Bhai Gurdas Varan, early Sikh Rahatnamas, and Tankhahanamas. Plans are being made for dharma education in North America thru Sikh chairs. They skirt the issues and are not examining these sources but continue to indulge in studies defining Sikh heretics, and various schism of Sikhi, heretical scriptures, and Sakhis. The apocryphal writings being researched have nothing to do with Sikhism even though they are researched under Sikh and Punjabi Study Chairs.