The God of Dasam Granth – Part Three

In the last of a three-part series, KARMINDER SINGH suggests the introduction of Dasam Granth was part of subjugation of Sikhi. After the demise of Sikh Raj following capture of Baba Banda Singh Bahadur in 1720, genuine Sikhs faced a difficult period for some 80 years. It was during this period that the various rachnas that constitute the Dasam Granth were initially composed.

| Opinion | 16 Sept 2016 | Asia Samachar |

Sharan-DG2By Karminder Singh PhD (Boston)

In Part One and Two of the series aimed at examining the God of Dasam Granth (DG); the following facts were established from within the compositions of DG:

  1. The primary God of the Dasam Granth (DG) is Mahakaal and the secondary God is Durga.
  2. The authors of DG (Raam, Syam and Nul) belong to the Vaam Maragi SECT of Shivji; it is therefore natural that they attempt to portray their God as supreme.
  3. Subjugation of other / rival deities is evident from within the rachnas of DG. Bhrama, Vishnu (and his 24 incarnations) including Ram, Krishen and also others such as Rishi Valmeek, Sita and the Gopis of Krishen are shown praying to to Durga and Mahakaal.



The subjugation of Sikhi by the Bippar tradition had actually begun on the day, when at 12 years of age, Guru Nanak refused to adorn the Janeyu.

The Bippar mindset saw Guru Nanak and his Sikhi as the biggest threat to his philosophy and his livelihood as well. The Janeyu was after all, the hallmark symbol of the Bippar tradition – its make and style of wearing differentiated the castes and put the Bhramin at the peak of the system.

Rejecting it was seen as laying the foundation for rejecting the entire system.

The subjugation continued, with full Bippar support, in the form of Sri Chand and his Udasi Sect, Datu, Prithi Chand, Ram Rai, Dhir Mall and others througout the Guru’s period. But the most glaring acts of subjugation were left to the post Guru Gobind Singh ji period.

SEE ALSO: The God of Dasam Granth – Part One 

SEE ALSO: The God of Dasam Granth – Part Two

The tenth master passed on in 1708 and the glory of Sikh Raj under Baba Banda Singh Bahadur that followed ended with his capture in 1720. The demise of Sikh Raj was followed by some 80 years of a difficult period for genuine Sikhs.

Known as the Shaheedee Yug (Sacrifical era: because a large majority of Sikh sacrifices including the two genocides happened duing this period), genuine Sikhs sought survival in the jungles of Punjab, Hills of Jammu, and the deserts of Rajasthan.

The same eighty years from 1720 – 1800 can well be termed the Sikh Subjugation Period. This is the time during which the Udasis, Nirmalas, and other anti-Sikh forces ran our gurdwaras; introduced bipran kee reet in the Sikh psyche; wrote out a plethora of what we now call “classical Sikh literature;” and rewrote, adulterated and corrupted Sikh writings such as our Rehetnamas under the names of Sikhs who were contemporaries of Guru Gobind Singh ji.

It was during this same period that the various rachnas that constitute the DG were initially composed. The largest collection of compositions then was titled Bachittar Natak Granth which appeared in 1790. (The DG as we know it today: a single Granth with a collection of compositions taken mainly from the Bachittar Natak Granth, lifted from Markandey Puran, Shiv Puran, Bhagvad Puran and other folklore; and put together into one Granth was assembled by a self-appointed Sodhak (Repair) committee in 1897).

The subjugation of Guru Gobind Singh Ji would thus be undertaken by the authors of Bachittar Natak who chose to apply rather novel and hitherto untested ways to accomplish their task.



The first novel way of subjugating Guru Gobind Singh ji was to create a “past life” for the tenth master and to subjugate him in that past life. Anyone who is subjugated to Durga, Chandee and Mahakaal in his past life is deemed to be a disciple of these dieties in ALL his life forms.

The tenth Guru is given a fictitious name “Dushat Daman” and is shown as meditating for hundreds of years upon Mahakaal and Kalika Devi (Durga) while sitting in the snowy mountains of locations unknown.

The narrative that “Dushat Daman” was created from under the rug that had been sat on by a meditating Brahmin is blasphemous, obnoxious to the core and thus unworthy of description here. Yet the relevant verses that are ascribed to Guru ji by the authors of Bachittar Natak (Strange Drama) are as follows:

ਅਬ ਮੈ ਅਪਨੀ ਕਥਾ ਬਖਾਨੋ॥ ਤਪ ਸਾਧਤ ਜਿਹ ਬਿਧਿ ਮੁਹਿ ਆਨੋ

Ab Mein Apnee Katha Bikhano. Tup Sadhat Jeh Bidh Mohe Ano

And now I shall narrate my biography. And the penacne method by which I came to being.

ਹੇਮਕੁੰਟ ਪਰਬਤ ਹੈ ਜਹਾਂ॥ ਸਪਤ ਸ੍ਰਿੰਗ ਸੋਭਿਤ ਹੈ ਤਹਾਂ ॥ ੧ ॥

Hemkunt Parbat Hai Jahan. Sapat Sring Sobhat Hai Tahan.

At the mountain of Hemkunt. Where seven peaks adorn.

ਸਪਤ ਸ੍ਰਿੰਗ ਤਿਹ ਨਾਮੁ ਕਹਾਵਾ ॥ ਪੰਡ ਰਾਜ ਜਹ ਜੋਗ ਕਮਾਵਾ ॥

Sapat Sring teh Naam Kahava. Pund Raah Jeh Yog Kamava.

The place is called Seven Peaks. The Pandav Kings had practiced Yoga there.

ਤਹ ਹਮ ਅਧਿਕ ਤਪਸਿਆ ਸਾਧੀ॥  ਮਹਾਕਾਲ ਕਾਲਕਾ ਅਰਾਧੀ॥ 2॥

Teh Hum Adhak Tapasiya Sadhee. Mahakaal Kalika Aradhee.

There I conducted massive penance. Of contemplating / meditating on Mahakaal and Kalka (Durga).

ਇਹ ਬਿਧਿ ਕਰਤ ਤਪਸਿਆ ਭਯੌ॥ ਦਵੈ ਤੇ ਏਕ ਰੂਪ ਹਵੈ ਗਯੋ॥ ….॥ 3॥ 

DG Page 54-55. Eh Bidh Karat Tapaseya Bhayo. Dvey Tay Ek Roop Havai Gayo.

While doing penance in such a manner. I became one with them.

And then

Tup Sadhat Prabh Mohe Bulayeo Em Keh Kay Eh Lok Pathayeo.

As a result of my penance and medication, my master summoned me, and sent me into this world. 

In essence therefore, Guru Gobind Singh ji is being portrayed as doing what the Pandav Kings had done (Tup, Yoga and Penances) and at the same spot.

More crucially he is shown to be becoming one with Mahakaal and Kalika; albeit in his past life as “Dushat Daman.” Most importantly he is being shown as coming into “this world” as a result of his penance and meditation to Mahakaal and Kalika (Durga).

For Sikhs imbued in the philosophy of the SGGS, wherein all such practices are rejected, the suggestion that their tenth Guru did all that is prescibed to him in Bachitar Natak is blasphemous to the core.

But the subjugator-writers of DG were shrewd enough to pin these practices NOT on the tenth master, but on “Dushat Daman.”

Subjugation of the tenth master in his present life and his khandey da pahul will follow through with other distorted narratives and tainted literature that is outside the DG (such as the dubious 41st Vaar of “Bhai Gurdas the Second” and adulterated and re-written Rahetnamas). But the authors of Bachitar Natak in DG had clearly laid the foundation for it.

All else in the game of subjugation of Sikhi will be built on this foundation.

Sikhs have fallen prey to this ‘past life” narrative of Bachittar Natak. From a mere one sentence within this subjugated “autobiography” of “Dushat Daman”:

ਸਪਤ ਸ੍ਰਿੰਗ ਸੋਭਿਤ ਹੈ ਤਹਾਂ ॥੧॥

Sapat Sring Sobhat Hai Tehaan.

Meaning “Where Seven peaks adorn”; 

Sikhs, with the very active support of the Indian government and the writings of Bhai Veer Singh have been able to pinpoin the exact GPS location where “Dushat Daman” is supposed to have obtained union with Mahakaal and Kalika.

Pandit Tara Singh Narotam, a Nirmala / Udaasi  scholar and Sohan Singh of the Indian Army discovered the location of Hemkunt in 1934.

Designed by architect Siali Luddu of the Indian Army, the Hemkunt structure was constructed in the mid-1960s, by Major General Harkirat Singh, Engineer-in-Chief of the Indian Army.

Thus with the active assistance and involvement of the Indian government, Sikhs accepted Hemkunt as a place of pilgrimage beginning 1960: forever cementing the subjugation of the authors of Bachittar Natak within the psyche of the Sikhs.

Freeing ourselves from such subjugation may be an impossible task.



One, is the Dushat Daman narrative and the concept of “past life” of any Guru in line with the philosophy of the SGGS? Should Sikhs be concerned with activities supposedly undertaken by Gurus in their “past lives” and then follow them as part of their spiritual duties?

Bhai Lehna ji, for instance, came to Guru Nanak at the age of 62. For the 62 years of his life prior to meeting Guru Nanak and becoming a Sikh he had visited 68 teeraths, was a devi devotee and the leader of teerath yatra (pilgrimage) groups. Are Sikhs supposed to follow what Guru Angad ji did in his “past life” of 62 years or are we to follow what Guru ji did AFTER becoming a Sikh and then becoming a Guru at 74?

Two, just how did one sentence “seven peaks adorn that location” allow some people to pinpoint the exact geographical location of this site called Hemkunt?

Given the nature and vastness of the Himalayan terrain, seven peaks would be visible within an area covering hundreds of thousands of miles. But such is the determination of Sikhs who helped cement the subjugation of Bachittar Natak.

Three, why is the Indian Governement through its Army showing such benevolence in wanting to find the location, design a structure, and build it for the Sikhs? Does this have anything to do with the fact that “Dushat Daman” worshipped Mahakaal and Kalika there?

Four, when the verses says Eh Lok Pathayeo “he sent me into this world” was Hemkunt in another world? If so, then does whoever it is that sent him also stays in another world? Why is the Hemkunt that was discovered by the Indian Army still in this world? Are there places in other worlds / regions that have seven peaks?

Five, why is it that in the 294 years since Guru Gobind Singh ji was born – until 1960 – no Sikh had ever gone to this place? Why didn’t Guru Ji himself go there? Why didn’t the Punj Pyare go there? Why didn’t any other prominent or important Sikhs such as Bhai Mani Singh, Bhai Nand Lal, Baba Deep Singh etc go looking for this place?

Because it didn’t exist until the writers of Bachittar Natak created it?



The second novel way of subjugating Guru Gobind Singh Ji is to subjugate the tenth master’s father Guru Teg Bahadur Ji just up to the period of Gobind Rai’s birth.

The task of subjugating the ninth master is assigned to his son (again within Bachittar Natak). The following verses from the DG attest to such subjugation.

ਅਬ ਕਬਿ ਜਨਮ ਕਥਨੰ ॥ ਚੌਪਈ ॥

Ab Kab Janam Kathhanang. Chaupee

And now the story of my birth. 

ਮੁਰ ਪਿਤ ਪੂਰਬ ਕੀਯਸਿ ਪਯਾਨਾ ॥ ਭਾਂਤਿ ਭਾਂਤਿ ਕੇ ਤੀਰਥਿ ਨਾਨਾ ॥

Mur Pet Purab Keeyas Pyaana. Bhant Bhant Key Teerath Nana.

My mother and father then went on pilgrimate to the East where they cleansed themselves by bathing in a variety of Teeraths (Hindu holy places).

ਜਬ ਹੀ ਜਾਤ ਤ੍ਰਿਬੇਣੀ ਭਏ ॥ ਪੁੰਨ ਦਾਨ ਦਿਨ ਕਰਤ ਬਿਤਏ ॥੧॥

Jab Hee Jath Tribeni Bheae. Punn Dhan Dhin Karath Bitheae

They (my parents) reached Tribeni (Priyaag Teerath – the biggest place of pilgrimage where the three rives Yamuna, Ganga and Saraswati meet). There they spent their days undertaking religious offerings.

ਤਹੀ ਪ੍ਰਕਾਸ ਹਮਾਰਾ ਭਯੋ ॥ ਪਟਨਾ ਸਹਰ ਬਿਖੈ ਭਵ ਲਯੋ ॥

Thahee Prakash Hamara Bhayo. Pattana Sehar Bikhai Bhav Layo.

There (Tribeni) I descended (into my mother’s womb). I took birth in the town of Patna. 

As a result of the pilgrimages spanning thousands of kilometres (Patna to Tibeni is approximately 600 km one way), baths in a variety of Teeraths, Guru Teg Bahadur ji and Mata Gujri Ji are able to bear Gobind Rai as their son.



One, is there any independent (outside of Bachittar Natak) historical record of Guru Teg Bahadur ji going to Tribeni and doing the things that were supposedly done (teerath baths, punn, daan, offerings etc)?

Two, how do we reconcile the Gurbani of Guru Tegh Bahadur ji that rejects teerath baths, cleansings, punn, dan etc; as follows:

ਤੀਰਥ ਬਰਤ ਅਰੁ ਦਾਨ ਕਰਿ ਮਨ ਮੈ ਧਰੈ ਗੁਮਾਨੁ ॥ ਨਾਨਕ ਨਿਹਫਲ ਜਾਤ ਤਿਹ ਜਿਉ ਕੁੰਚਰ ਇਸਨਾਨੁ ॥੪੬॥ GGS 1428.

Teerath Brut Aar Daan Kar Mun Meh Dharey Gumaan. Nanak Nehfil Jaat Teh Jion Kunchar Isnaan.

Undertaking Teerath cleansing Baths, Keeping Fasts, and Making Offerings,  Nanak, are as useless as an elephant cleansing itself (and dritying itself yet again) due to the egoistic mind.  

Three, how do we reconcile Guruji’s “Tribani acts/punn/daan” with the remaining 141 verses in the SGGS that reject Teerath Baths alone in the SGGS? And the 44 that reject Daan (offerings). And the 54 verses that reject “punn”?



The third novel way of subjugating the tenth master was to ascribe the entire narrative of subjugation on Guru ji himeslf.

IF it was made to appear that it was he himself that wrote the Bachittar Natak (and DG), then all traces of subjugation would be automatically covered. There would thus be no subjugation of any sort.

The DG is thus ascribed to the tenth master with the addition of the words “Patshahi 10” (The 10th Majesty) to the beginning of each and every rachna (composition) that was chosen to be part of the DG by the Repair Committee of 1897.

It did not matter that the content of some of the compostiions went totally against the tenets of the SGGS, that one third of it talks about devi/devtas that have nothing to do with Sikhi, that some 600 pages of it contain sexually explicit narratives that cannot be read in the presence of one’s mother, sister or other family members, and that it did not exist prior to 1897.

It does not matter that the real names of the author poets Raam, Syam and Nul appear  181 times in the DG, sometimes right under the Patahsi 10 stamp as shown below on page 155 of DG.

॥ ਪਾਤਿਸਾਹੀ ੧੦॥ ਚੌਪਈ ॥ ਅਬ ਚਉਬੀਸ ਉਚਰੋਂ ਅਵਤਾਰਾ ॥ ਜਿਹ ਬਿਧ ਤਿਨ ਕਾ ਲਖਾ ਅਖਾਰਾ ॥ ਸੁਨੀਅਹੁ ਸੰਤ ਸਭੈ ਚਿਤ ਲਾਈ ॥ ਸੁਨੀਅਹੁ ਸੰਤ ਸਭੈ ਚਿਤ ਲਾਈ ॥ ਬੁਰਨਤ ਸਯਾਮ ਜਥਾ ਮਤ ਭਾਈ ॥੧॥

Patshahi 10-. Aath Cahubees Avtar. Chaupayee. Ab Chaubees Uchron Avtara. Jeh Bidh Tin Ka Lakha Akhara. Suneuyo Sant Sbhai Chit Layee. Barnat “Syam” Jtha Mut Bhaee.

Pathshai 10. Twenty Four Avtars, Chaupayee. Now I speak of the 24 Avtars. For whom this writing is composed. Listen with attention all Sants. Syam speaks to the extent of his intellect. 

The stamp of Patshahi 10 is dubbed so carelessly that the real author’s name appears within the first five lines of the stamping.



The subjugation of Guru Gobind Singh ji culminated in  the ending verses of DG as follows:

ਕ੍ਰਿਪਾ ਕਰੀ ਹਮ ਪਰ ‘ਜਗਮਾਤਾ’ ॥ ਗ੍ਰੰਥ ਕਰਾ ਪੂਰਨ ਸੁਭਰਾਤਾ॥ …॥ 402॥

ਸ੍ਰੀ ਅਸਿਧੁਜ ਜਬ ਭਏ ਦਇਆਲਾ॥ ਪੂਰਨ ਕਰਾ ਗ੍ਰੰਥ ਤਤਕਾਲਾ॥ . .॥ 403॥

Kirpa Karee Hum Pur Jug Maata. Granth Kra Puran Subhrata. Sri Astujh Jub Bhae Dyala. Puran Kra Granth Tatkala.

I have completed this wonderous Granth with the blessings of Durga Maa. I have also received the blessings of Sri Astujh (another of Mahakaal’s names) to complete this Granth. 



As argued above, subjugating Guru Gobind Singh Ji to Mahakaal and Durga was the laying of the foundation stone.

The subjugation of the rest of Sikhi beginning with the Khande Dee Pahul would take place through an elaborate CREATION, REWRITING, and DISTORTION of a great deal of Sikh literature such as the dubious 41st Vaar of “Bhai Gurdas the Second,” Granths of various subject matters including historical and Janam Sakhis (some written by unknown authors such as Gurbilas Patshahi 6, Sarab Loh etc)  and the Rehetnamas.

The subjugation of Sikhi will be dealt with in a separate essay. 


Karminder Singh Dhillon, PhD (Boston) writes on Gurbani and Gurmat issues in The Sikh Bulletin, USA. He also conducts Gurbani Katha in local Gurdwaras. He is based in Kuala Lumpur, Malaysia.

  • This is the personal opinion of the writer or publication and does not necessarily represent the views of the Asia Samachar.


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The God of Dasam Granth – Part Two (Asia Samachar, 14 Sept 2016)

The God of Dasam Granth is the God of Sri Guru Granth Sahib (Asia Samachar, 5 Sept 2016)

Let’s battle hate and ignorance instead (Asia Samachar, 5 Sept 2016)

The God of Dasam Granth – Part One (Asia Samachar, 9 Aug 2016)

Dasam Granth Debate: The double edged sword (Asia Samachar, 4 Aug 2016)

SGGS-DG Discourse: Another stumbling block towards Ekta of the Sikh panth? (Asia Samachar, 4 Aug 2016)

Sikh council tells Malaysian gurdwaras not to permit Dasam Granth preaching (Asia Samachar, 3 Aug 2016)

MGC: Dasam Granth video clips not a ‘directive’ (Asia Samachar, 3 Aug 2016)

Dasam Granth video directive ignites debate in Malaysia (Asia Samachar, 1 Aug 2016)

Dasam Granth: Twisting Bones Till They Snap (Asia Samachar, 30 June 2016)

‘One Granth One Panth’ call from Global Sikh Council – Asia Samachar (Asia Samachar, 11 April 2016)

Are our Gurdwaras Dysfunctional? The Assessment. (Asia Samachar, 9 Jan 2016)

One gurpurab, two dates. Why the confusion? (Asia Samachar, 5 Jan 2016)

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JAGIR: MGC managing granthi entry, standardising maryada at gurdwaras  (Asia Samachar, 19 Nov 2015)

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Lawyer challenges Akal Takht order on new gurdwaras (Asia Samachar, 27 Sept 2015)

The fallen amongst us (Asia Samachar, 22 Aug 2015)


  1. Dr. Manjit you have pinned rightly..The Jaap Sahib and Sawayes that is in our nitnem. We ought to get into the depth of the actual Authors. If only we cd have our hands on (may be our historians have) the little Gootkha presented to Queen of Bahadur Shah, a muslim Rajput Nawab Bai by Guru Gobund Singh Ji. Only then we may be able to get an answer to that realm. DG is by all facts a pothi not to be revered. Dr. Karminder has made it very clear in his 3 episodes and conformed the fact as mischief writer’s and fundamentalist’s act to dilute the faith of Guru Nanak’s doctrine. We are no uplifted souls, for sure not me at least, to even transpose the Uttrance of Gurbani by our Gurus. I surely believe that the divine wisdom is in the thin air…and that, it is translated into MEANINGFUL SOUND, ambulated through uplifted souls, that could give certain perspective that brings light to mysterious phenomenon, prevails around and within us all..Not all of the Divine wisdom is documented and not all of them are compiled..i can conclude that many of Guru Nanak’s compositions have never been documented or written. Im sure so much of poetry of our 6th, 7th & 8th. Guru Sahibans has dissapeared in thin air undocumented. Same should then go for Guru Gobind Singh Ji’s many Divine poetry. Authenticating their writting or their Rachna apart from SGGS is definately impossible. Lets all Sikhs thus stick and focus on what Guru Gobind Singh Ji and Guru Arjan Sahib ji has sellectively compiled in SGGS for the Mankind thousands and thousands of years to come. Least we allow dilutation of the supreme doctrine of Guru Nanak.

  2. Manjit Singh ji, when every Sikh child knows something, then it should not be a matter of concern.

    You are right. The fact remains that both Gurus Angad and Amardas ji had lived as NON SIKHS prior to coming into the Sikhi fold and then becoming Guru.

    So the issue that Dr Karminder has raised is whether Sikhs need to be following what both Bhai Lehna and Bhai Amardas ji did (praying to Hindu deities, going on teerath yatras, taking baths at places of pilgrimage) before they both became Sikhs?

    This issue then helps us answer the question if Guru Gobind Singh ji’s “past life” is of any relevance, even if Dr Karminder’s position is that the ‘past life” is cooked up by the DG writers.

    The subject matter of Dr Karminder’s article is about subjugation of Guru Gobind Singh ji to Mahakaal and Durga and Guru Teg Bahadur ji to hindu rituals by the mischievous writers of DG.

    But you raise a valid, even if un-related question: “The nitnem bani jaap sahib is in DG and jaap sahib in five banian for Amrit sanchar. Do you mean to say that is wrongly included in nitnem and Amrit maryada.”

    My reading of the SRM is this. No where in the SRM does is say that the composition called Jaap is from DG. It may have come from DG or it may have been added to DG. Who is to say?

    Secondly, just because someone or a group of people included something in the nitnem or amrit maryada from the DG, that does not automatically make the DG acceptable.

    The SRM is man-made and yes anything there could have been wrongly decided (genuine error or under compromise or under due influence ) – especially if it was not from the Sri Guru Granth Sahib JI.

    That is what the debate is all about.

    Research is increasingly showing that the compositions of DG have their origins in other sources – Shiv Puran, Markandey Puran, Sri Mad Puran etc. Thye are lifted from there.

    So if it is conclusively shown that the composition called Jaap is also from other sources will we (a) amend /correct the SRM, or (b) say that jaap is acceptable simply because it has been included as nitnem in the SRM?

    I doubt every Sikh child knows the answer to these questions.

  3. Bhai Karminder Singh ji. The guru was guru amardass who came at 62 years age to guru angad. Bhai Lehna was the name of guru angad before guruship. Even every Sikh child knows that.

    Main question is simply this. The nitnem bani jaap sahib is in DG and jaap sahib in five banian for Amrit sanchar. Do you mean to say that is wrongly included in nitnem and Amrit maryada.

    No Sikh in their right mind equates DG with SGGS. People are just interested to know if it is Sikh literature.

    Jaap sahib not in SGGS but still prescribed as nitnem

  4. I have read all three parts of Dr Karminder Singh’s God of Dasam Granth series. They are all eye-opening articles. We finally know the truth.

    Personally I am deeply affected that we Sikhs have been taken for a ride all along with the past life story of Guru Gobind Singh ji, Hemkunt etc. I know now that it is all fake.

    What a cruel joke has been played on the Sikhs.

    Now we have people calling themselves SGGS Academy wanting to continue to play this cruel joke on Sikhs in Malaysia. All the sangats in our gurdwaras must stand up to stop them.

  5. Gurmeet: I’ve heard Gursikhs who have reached high spiritual levels and have a decent understanding and knowledge of Gurbani will usually write lots of books to share their wisdom as their Sewa for the Panth. They are also very active in helping others. Isn’t that correct ?

    Harjit: Yes, that is right my dear. Even Guruji has encouraged his Sikhs to spread the message of God to everyone whenever possible. Every little Sewa is a bliss for the Sangat.

    Gurmeet: Then why is this so called Mahapurush Brahmgiani Sant Baba Dhokhebaaj Singh DG Waley who has done nothing for the Panth and so far has not written any intellectual piece at all to share with mankind but he is always carried so high and always praised by Sant Baba PanthDokhi Singh CP Waley and all his followers?

    Harjit: Oh those people are the staunch followers of DG. Their Guru is DG. They do everything secretly and in private without people’s knowledge. Nobody knows anything about them. They usually do 101 Jaap Sahib or full DG paath before even taking their breakfast. Then after taking breakfast they put into practice what they learn from DG in their daily life. Just for few example like telling lies, gossiping, watching blue movies, involve in rapes, smuggling of cocaine/ganja/smack etc. These people are 100% full experts in praising each other within their DG community for all the wrong reasons in the world but they will appear to be very holy and pious in Gurdwaras and in public. Just avoid them at all cost and stick to our Guru which is Guru Granth Sahib. If you follow Guru Granth Sahib you can never go wrong and you will very easily identify them instantly. Be aware they will always try to trap you by making you move far away from Guru Granth Sahib. I’ve warned you, now it’s up to you.

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