Kala Afghana

Gurbakhsh Singh Kala Afgana is an excommunicated Sikh and author of the controversial book Bipran ki Reet ton Sach da Marg. He was born in 1922 and studied in Government High School of Mian Chunu in Multan (now in Pakistan). He did his college from Government College of Mintgumri.

In 1947 at the time of partition of India he moved from Multan (Pakistan) to Gurdaspur (India). His family left the land, house and pension of his father in Pakistan. There was no income for the entire family and he was helpless and started to work in the Police department, which he always used to make fun of. As he himself admitted that in this job and in subordination, he did some mistakes which a Sikh is not suppose to do. Ultimately he retired from the police department in 1981.

Then he wrote the sequel of Bipran ki Reet ton Sach da Marg where he questioned the basic tenants of Sikhism, including the ceremony of Sikh baptism (Amrit). He also questioned some of the Sikh hymns (banees) recited during Sikh baptism and daily Nitnem.

He also used derogatory language for some of the most respected Sikh leaders and scholars of contemporary times including Bhai Vir Singh, Sant Jarnail Singh Bhindranwale, Giani Gurbachan Singh and Bhai Randhir Singh. He also denigrated the maryada of the Sikh holy shrine, The Golden Temple in Amritsar.

His supporters consider him as a revolutionary writer whereas his critics label him as someone who is inflicted by Brahmin phobia. So much so that he dared to challenge the very basic tenants of Sikhism by labeling them as a Brahminic rituals.

Kala Afghana's (KA) views on different issues (taken from 'Bipran ki Reet to Sach da Marg')

• Bhog & Guru Granth Sahib: Doing bhog of Deg in presence of Guru Granth Sahib is manmat according to KA.
• Sri Amritsar Ishnan: KA states that the holy water of the sarovar should NOT be referred to as Amrit.
• Washing our Feet: KA criticizes the practice of washing our feet before entering Darbar Sahib or our Gurduara Sahibs.
• Amrit Vela: KA states how can you call a particular time of the day Amrit-Vela when so many evil things happen around the world at that time.
• Bhai Veer Singh Ji: KA criticizes Bhai Veer Singh Ji for making anti-Gurmat statements expresses disappointment about his works.
• Bhai Veer Singh Ji, Baba Sri Chand Ji: KA accuses Bhai Veer Singh Ji of lying about Baba Sri Chand Ji, and refers to such writers as "Sikhi day Vayree" (enemies of the Sikhs).
• Amritsar Sarovar: KA implies that there is no basis behind the belief that partaking ishnan in Amritsar sarovar will wash away one's sins. He states that it has nothing to do whatsoever with the Gurbani verse : "RamDaas Sarova Natai || Sabh Utray Pap Kamatai||
• Baba Deep Singh Ji's memorial: KA argues against the need for a memorial for Baba Deep Singh Ji where Baba Ji's severed head was laid to rest. He refers to this as idol worship. He questions even whether Baba Ji's severed head had fell at that particular place.
• Khanday-Batay-da-Amrit: KA questions the historical reference that (1)Amrit could revive the dead (the Panj Piarays).(2)Amrit could rid one of previous sins.(3) He states that this kind of belief will convince an Amritdharee to committ further sins. (4)He states that Guru Gobind Singh Ji never accepted the Panj as his Guru (Appay Guru Chella)(5)KA states that the reference to Guru Gobind Singh of reviving the Panj Piyarays after cutting their "sees" are pure lies.
• Baba Jarnail Singh Bhindranwale: KA states that Baba Jarnail Singh Ji committed acts that brought about the current downfall of the Panth. Baba Jarnail Singh Ji desecrated Sri Darbar Sahib when he defended and fortified it. By giving shastars and motorcycles to the Sikh youth, he (Baba Jarnail Singh) made us into murderers and robbers (dakoos). KA states that even after Baba Harnam Singh also joined in, their Panthic wishes were never fullfilled. He questions their sincerity and wonders if they were are all "bhekhee" (charlatans).
• Khanday-Batay da Amrit & Sweet Pittasay: KA states that to consider that sweet Pittasay were to be used in preparation of Amrit is a maha-Paap (enormous sin) since it implies that : (1) Dasam Patshah must have understood Naam-Amrit to be bitter. (2) Dasam Patshah had forgotten the Pittasay and his mistake was corrected by Mata Jito Jee. States that this Pittasay eposide is a myth and was made up by the enemies of this faith.
• Khanday-Batay-da-Amrit & 3 Banees of Dasam Patshah: KA ridicules reference to Jaap Sahib, Swaiyay, and Chaupai Sahib as Banees recited during Amrit-Sanchar.
• Khanday-Batay-da-Amrit & 5 Banees: KA states only the Banees in Guru Granth Sahib were part of the Amrit-Sanchar ceremony. To consider that other three (Jaap Sahib, Swaiyay, and Chaupai Sahib as Banees) were read by the Guru Gobind Singh Ji is utterly direspectful to our SatGurus.
• Khanday-Batay-da-Amrit & reviving of the Panj Piyaray & Shakti: KA ridicules the concept of Khanday-Batay-da-Amrit & reviving of the Panj Piaray & the divine powers (Shakti) of Amrit. He also referrs to Amrit-dharees as "Papian di Santaan" (offspring of sinners)
• Khanday-Batay-da-Amrit & Patits: KA states that was responsible for making Sikh children cut their Kes, smoke tobacco, and become Patits. States that for Sikhs, becoming a Singh is a "bharm" (superstition) of the mind. He also states that those who consider Khanday-Batay-da-Amrit as becoming "Guru-waley" (inititation into Sikhism) are mistaken.
• Amrit & Naam: KA states that calling Amrit Naam is BrahmanVaad.
• Jao Tao Premo Khellan… & Baba Deep Singh: KA ridicules the use of this tuk in reference to Baba Deep Singh deed of fighting with his sis on his palm.
• Adultery & Bhai Randhir Singh: KA states that Bhai Randhir Singh Ji wrote that Adultery was allowed in the Rahit.
• Charan-Amrit: KA ridicules that Sikh tradition of Charan-Amrit that existed until Khanday-Batay-da-Amrit replaced it in 1699. He refers to it as a Brahmanic ritual.
• Panj Piaray & Guru Gobind Singh Ji: He states that Guru Gobind Singh Ji never accepted the Panj as his Guru (Appay Guru Chella)
• Panj Piaray & Amritdharis: KA ridicules Panj Piaray & Amritdharis, tells story of a man who was so fed up with Amritdharis that he cut his Kes and never kept them again.
• Anand-Karj: He ridicules the Panth Parvan Anand-Karj Ceremony. Lables the Anand Maryada as based on Brahmanic Rituals.
• Bhai Randhir Singh: Labels Bhai Randhir Singh as a "Bipree Agent" (an agent of the Brahmans)
• Bhai Randhir Singh, Bhindranwale & others: Ridicules Bhai Randhir Singh, Bhindranwale, and other Mahapurakhs for having belief in Chitar-Gupt, Dharam-Raaj, Jums, Narak/Surag, and the afterworld.
• Khanday-Batay, Amrit & Mantar: States that the water put in a sarovar or bowl (Khanday-Batay) can never be called Amrit. Nor can anyone blow any Mantar (WaheGuru) in water and turn it into anything powerful (Amrit). He credits the Brahmins for creating such a belief.

Kala Afghana on Amrit Vela

What Kala Afghana says about Amrit Vela (English Translation):

Volume 4 (10 Book Collection) page 50 of Kala Afgana writings

“There is no Shabad in Gurbaani in which we can determine or sense any importance or relevance of the late hours of the night or the early hour of the morning which is indicative of any special powers to transform a person who recites Baani at that time. It does not make anyone immortal.

In those hours a farmer goes to the farms, for the military personal it’s a strategic time to go for the kill and to kill innocent people who are sleeping. The policemen are also trying to catch thieves in those hours, people who capture birds and animals for a living are active in those hours . Its also the most beneficial hours for dacoits, murderers, anti national elements and characterless people. After deliberation of the above there is no doubt that such a time can never be “AMRIT VELA”.

What Guru Granth Sahib Ji says about Amrit Vela:

4th Nanak talks about the significance of such hours for a Sikh (SGGS - pages 305-306)

“GUR SATGUR KA JO SIKH AKHAVAI SO BHALKE UDH HARNAAM DHIAVE”

The person who claims to be a Sikh of Satguru has to rise in the late hours of the night/early hours of the morning to meditate on HARNAAM/Name of the Lord.

“UDHAM KARE BHALKE PARBHAATI ISNAAN KARE AMRITSAR NAVE”

He or she puts the effort in these hours , bathes and bathes in Amrit Naam/Nectar.

“FIR CHADE DIVAS GURBAANI GAVE BHAINDIAN UTHDIAN HAR NAAM DHIAVAN”

At and after dawn he or she sings/recites Gurbaani and performing any duties of life keeps meditating on Har Naam/Lords Naam.