STOCKTON, CALIFORNIA (KP) - Sarbjit Dhunda, the controversial preacher who last year was summoned and reprimanded by Sri Akal Takht Sahib for making blasphemous remarks regarding the sacred Gurbani Kirtan recited at Sri Darbar Sahib Amritsar, is now trying to save face on his Canada trip after his distressingly failed tour in California last month.
Placards Blackened in BC, Canada
Dhunda NOT Welcome - Placards in BC, Canada
Dhunda Placards posted on several street corners advertising his visit had been marked up by protestors with the words “Anti-Sikh” and his pictures crossed-out. Perhaps his visit to British Columbia might not be much better than the cold reception he received from the overall California sangat.
Rejected and Dejected in California
During Dhunda's visit to California, major Panthic Gurdwaras, including San Jose Gurdwara Sahib, Fremont Gurdwara Sahib, and the historic Stockton Gurdwara Sahib all barred him from speaking from their stages, and only a handful of privately owned “deras” and small establishments entertained him on a spree that was not only an embarrassment for him but also his dubious sponsors.
Trouble began on the first day of Dhunda's arrival when his supporters held his initial program under the protection of the Buena Park Police force, in Southern California, fearing the protesting Sangat might overtake the stage from heretic. In Central California, Dhunda was not allowed to hold a program in the Tracy Dashmesh Darbar's main hall as initially planned, and instead along with a handful supporter, he ended up holding an impromptu function in a small guest room on the property. In yet another setback, the entire Gurdwara committee of Turlock Gurdwara Sahib, which had earlier booked Dhunda’s program, was dismissed by the Sangat for inviting this anti-Panthic heretic to their Gurdwara.
Suspicious Credentials and Agenda
It is interesting to note that despite being characterized as a "scholar" by his cohorts, Dhunda has no formal education or a degree from any accredited college or university, but he is blindly being referred to as a “Professor” by his sheepish followers. While his admirers trump him as a “kathakar”, his superficial speeches can hardly to be considered religious exegesis when compared with other well known kathakars, as his speeches lack the key ingredients of faith, reverence, and depth in Sikh theology, and religious doctrine.
Instead of promoting the Gurmat principle of Khanday-Ki-Pahul, Naam-Simran Abhyaas, and recitation of sacred Sikh scriptures, this heretic’s mission seems to concentrate on raising doubts and creating divisions by stirring up endless trivial controversies within the community.
In the past Panthic.org has attempted to do its part by exposing similar fake parchariks, and fraudsters that have caused harm within the Sikh community. Sarbjit Dhunda should not be exempt from such scrutiny. Sewadars of Panthic.org had communicated their concerns to some of the Gurdwara committee's that were planning to host Dhunda during his recent California trip, and cautioned them to not allow this individual to misuse their stage. Fearing possible cancellation of Dhunda's programs, and in an effort to alleviate these concerns a small meeting was arranged by his handlers with some of the local Gurdwara committees.
Q&A Session with Dhunda Setup
Sewadars of Panthic.org were approached by a representative one of the local Gurdwara Committees and requested to accompany them to a one-on-one question and answer (Q&A) session that had been setup with Dhunda in a Central California town.
Panthic.org sewadars agreed to participate on the condition that only Sarbjit Dhunda should answer the questions that are put forth, and his supporters should not interfere in the discussion in any manner.
The Gurdwara representative also assured us that Dhunda would also be asked to reiterate those answers openly from the Gurdwara stages for the sake of public transparency.
On January 10th, 2013 evening Panthic.org sewadars along GurSikhs from Akhand Kirtani Jatha, and several local Gurdwara committees met Sarbjit Dhunda at a private residence in Ceres, California for a discussion on various Sikhi related topics.
Before the Q&A session even started, Sarbjit Dhunda indicated that he was not comfortable having this discussion video recorded and asked for any video recording equipment to be turned off. There were about 20-25 individuals present, including keys members of various Gurdwara committees, during this discussion that lasted a little more than an hour.
The questions posed to Sarbjit Dhunda covered several topics, including:
- Gurbani/Kirtan Recitation per Sikh Rehat Maryada
- Naam Simran-Abhyaas
- Nitnem Banees
- Association with Ex-communicated individuals
- Sri Akal Takht Sahib HukamNamays and Sri Guru Gobind Singh Ji’s Banee
For a man who was being touted as a "fearless scholar" by his chorts, in our opinion, Dhunda miserably failed to provide proper straight forward answers to the questions posed to him.
His responses included awkward retorts, and illogical justifications that further illustrated to us that this man was nothing more than a one-way stage act of a 'street preacher', and it was an insult for anyone to compare him to the likes of renowned kathakars such as Giani Pinderpal Singh, Giani Sant Singh Maskeen, and Giani Maan Singh Jhaur who were not only gifted with the depth of knowledge but with lived a life of deep devotion and piety that can only be achieved by someone with a virtuous jeevan.
Here is a written synopsis of the questions and responses from the January 10th discussion with this self-styled “Professor” Sarbjit Dhunda:
QUESTION 1: (Gurbani/Kirtan Recitation per Sikh Rehat Maryada)
PANTHIC.ORG - Waheguru Ji Ka Khalsa, WaheGuru Ji Ki Fateh. There are plans for you to visit and speak at the Gurdwara Sahib Stockton – which not only is historic base of the Ghadar Movement, but the this famous institution also played a key part in the formulation and ratification of the Sikh Rehat Maryada from 1930-1945.
You have routinely stated that you and your organization (Gurmat Gian Missionary Clg.) follow the Sikh Rehat Maryda, and abide by the tenants of this maryada.
On, June 5th, 2012, in Nagpur, India, you made the following statement on stage regarding which Banees can be recited in the presence of Guru Granth Sahib Ji, your exact words are as follows:
“ਉਸੇ ਗ੍ਰੰਥ* ਵਿੱਚੋਂ ਅਜ ਸਾਡੇ ਰਾਗੀਆਂ ਦੀ ਮਜਬੂਰੀ ਵੀ ਬਣ ਗਈ ਹੈ ਕਿ ਉਹ ਬਹੁਤ ਤੁਕਾਂ ਲੈਕੇ…ਸਿੱਖ ਰਹਿਤ ਮਰਿਯਾਦਾ ਵਿੱਚ ਬਕਾਇਦਾ ਲਿਖਿਆ ਕਿ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੀ ਗੋਦ ਵਿਚ ਬੈਠ ਕੇ ਸਿਰਫ਼ ਤਿੰਨ ਰਚਨਾਵਾ ਦਾ ਕੀਰਤਨ ਹੋ ਸਕਦਾ ਹੈ - ਇਕ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੀ ਬਾਣੀ ਦਾ - ਇਕ ਭਾਈ ਗੁਰਦਾਸ ਜੀ ਦੀਆਂ ਕਬਿੱਤ ਵਾਰਾਂ ਦਾ - ਇਕ ਭਾਈ ਨੰਦ ਲਾਲ ਜੀ ਦੀਆਂ ਗਜ਼ਲਾਂ ਦਾ, ਤਿੰਨ, ਏਸ ਤੋਂ ਇਲਾਵਾ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਕਿਸੇ ਹੋਰ ਰਚਨਾ ਦਾ ਕਿਸੇ ਗ੍ਰੰਥ ਵਿਚੋਂ ਤੁਕਾਂ ਪੜ੍ਹ ਕੇ ਕੀਰਤਨ ਕਰਨਾ ਗੁਰਮਤਿ ਦੇ ਉਲਟ ਹੈ ਪੜ੍ਹ ਹੋ ਰਿਹਾ ਸ਼ਰਿਆਮ ਹੋ ਰਿਹਾ, ਪਤਾ ਨਹੀ ਕਿਥੋਂ ਕਿਥੋਂ ਤੁਕਾਂ…ਕੀ ਸਿੱਖ ਰਹਿਤ ਮਰਿਯਾਦਾ ਦੀ ਉਲੰਘਣਾ ਨਹੀ? “
*(ਸ੍ਰੀ ਦਸਮ ਗਰੰਥ )
In the above video you are clearly stating ONLY Sri Guru Granth Sahib Ji’s Banee, or Bhai Gurdas Ji’s Vaars, or Bhai Nand Lal Ji’s Ghazals are allowed to recited per the Sikh Rehat Maryada.
We have available the exact wording from the Sikh Rehat Maryada regarding this subject, and nowhere in the Sikh Rehat Maryada is that condition mentioned. The Sikh Rehat Maryada simply states in the “Kirtan” Section (ੲ) :
“ਸਿੱਖ ਰਹਿਤ ਮਰਯਾਦਾ - ਕੀਰਤਨ : (ੲ) ਸੰਗਤ ਵਿਚ ਕੀਰਤਨ ਕੇਵਲ ਗੁਰਬਾਣੀ ਜਾਂ ਇਸ ਦੀ ਵਿਆਖਿਆ-ਸਰੂਪ ਰਚਨਾ ਭਾਈ ਗੁਰਦਾਸ ਜੀ ਤੇ ਭਾਈ ਨੰਦ ਲਾਲ ਜੀ ਦੀ ਬਾਣੀ ਦਾ ਹੋ ਸਕਦਾ ਹੈ।“
Another words, aside of Bhai Sahibs’ Vaars, and Ghazals, it states Gurbani (ਗੁਰਬਾਣੀ) can be recited in Kirtan form. The Panth very well knows the definition of Gurbani is NOT limited to the contents of Sri Guru Granth Sahib Ji, but also include the Rachna of Sri Guru Gobind Singh Sahib Ji.
This definition is in line with MahanKosh (The Sikh Encyclopedia) by Bhai Kahn Singh Ji Nabha, which clearly states that Gurbani connotes to the Sacred Bani revealed by the various Roops of SatGuru Nanak Dev Ji to Sri Guru Gobind Singh Ji.
In the same Nagpur video you also stated that “ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਕਿਸੇ ਹੋਰ ਰਚਨਾ ਦਾ ਕਿਸੇ ਗ੍ਰੰਥ ਵਿਚੋਂ ਤੁਕਾਂ ਪੜ੍ਹ ਕੇ ਕੀਰਤਨ ਕਰਨਾ ਗੁਰਮਤਿ ਦੇ ਉਲਟ ਹੈ “ and “ਕੀ ਸਿੱਖ ਰਹਿਤ ਮਰਿਯਾਦਾ ਦੀ ਉਲੰਘਣਾ ਨਹੀ? “
Can you let us know where in the Sikh Rehat Maryada does it state that Sikhs cannot recite verses from Sri Guru Gobind Singh Sahib Ji’s Banee, and why have you purposely twisted and misquoted the contents of Sikh Rehat Maryada and mislead the sangat on this issue?
SARBJEET DHUNDA was not willing to answer our question directly and instead tried to change the subject to how much he was against sadhs and deras, and blind rituals in the society. At this time we redirected his attention back to the original question.
PANTHIC.ORG – You were asked a direct question, and so far you have not given us a straight answer. The topic on hand is simple, do you agree with the Sikh Rehat Maryada and the definition of Gurbani (ਗੁਰਬਾਣੀ) per the Sikh Rehat Maryada, and Mahan Kosh? Did you not purposely twist and misquote the excerpts from the Sikh Rehat Maryada? Do you agree with this definition of Gurbani per Bhai Kahn Singh Nabha?
SARBJEET DHUNDA seemed a bit irritated that he had been put on the spot, and was not willing to openly state that he believed Sri Guru Gobind Singh Sahib Ji’s Rachna could be classified as Gurbani (ਗੁਰਬਾਣੀ), and remarked that he believed that Guru Granth Sahib Ji’s contents were Gurbani, and if we wanted to get further clarification on what was 'Gurbani' we should contact Sri Akal Takht Sahib directly.
Mahan Kosh's Definition of Gurbani
At this time we made it clear to Dhunda and the Gurdwara Sahib committees that this man has not answered a simple query on the Sikh Rehat Maryada and definition of Gurbani, and unwilling to admit or correct the misleading statements he made in the June 5th, 2012 video at Nagpur, and moved to the next query.
QUESTION 2: (Naam Simran-Abhyaas)
PANTHIC.ORG - On a separate video you made some objectionable comments on Naam Simran and stated:
“ਢਾਈ ਘੰਟੇ ਬੈਠ ਕੇ ਸਿਮਰਨ ਕਰੋ, ਆਹ ਕਰੋ ਯਿਹ ਕਰੋ…ਕਿਸੇ ਸ਼ਬਦ ਨੂੰ ਬਾਰ ਬਾਰ ਮਕੈਨੀਕਲ ਰੈਪੀਟੀਸ਼ਨ ਚਾਬੀ ਵਾਲਾ ਸਿਮਰਨ ਗੁਰਬਾਣੀ ਵਿੱਚ ਨਹੀ…”
(SARBJEET DHUNDA at this time requested that we show him the video clip where he stated this words, so the sevadars provided the video clip which was then played before him on a notebook computer.)
PANTHIC.ORG - In the Sikh Rehat Maryada under the section of “ਸ਼ਖਸੀ (individual/personal) ਰਹਿਣੀ , it is stated:
“ਸ਼ਖਸੀ ਰਹਿਣੀ (੧) - ਨਾਮ ਬਾਣੀ ਦਾ ਅਭਿਆਸ - (੧) ਸਿੱਖ ਅੰਮ੍ਰਿਤ ਵੇਲੇ (ਪਹਿਰ ਰਾਤ ਰਹਿੰਦੀ) ਜਾਗ ਕੇ ਇਸ਼ਨਾਨ ਕਰੇ ਅਤੇ ਇਕ ਅਕਾਲ ਪੁਰਖ ਦਾ ਧਿਆਨ ਕਰਦਾ ਹੋਇਆ ‘ਵਾਹਿਗੁਰੂ’ ਨਾਮ ਜਪੇ”
It’s clear from the above passage that every Sikh is instructed to wake up early, partake in ishnaan, and recite the “WaheGuru” Gurmantar, and furthermore in Gubani it is stated that:
“ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ ਉਦਮੁ ਕਰੇ ਭਲਕੇ ਪਰਭਾਤੀ ਇਸਨਾਨੁ ਕਰੇ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਵੈ ॥“
PANTHIC.ORG - How can you make such a statement on Naam-Simran that goes against not only the Sikh Rehat Maryada, but also against the very Hukams prescribed in Sri Guru Granth Sahib Ji and them claim to be following Panthic Maryada?
SARBJEET DHUNDA, after watching his video in which he directly condemned the concept of Naam-Simran and the repetition of any single word as a Gurmantar, stated that his actual intention was to condemn the manner of Naam-Simran practiced by the “Tarmala” group.
PANTHIC.ORG sevadars along with committee members at that time asked Dhunda if he had made any reference to the “Tarmala” group in the video, and he admitted he had not but that was his actual intention. During this discussion he was chided by one of the committee members that he was a “kathakar” of Guru Sahib’s court, and needed to be very careful about what he says on stage and take responsibility for statements that are made as such irresponsible remarks can create doubts and divisions amongst the sangat.
SARBJEET DHUNDA at that time became defensive and stated that he purposely did not mention the name of “Tarmala” group in video because only he knows what it is like to make such remarks on stage and in such situations its not uncommon for him to receive 50-odd threats in person and via phone by the time he finishes a program and gets to his car. Another words, it was purely out of fear for his safety that he did not mention the “Tarmala” group by name.
Several individuals as that time questioned that if you are not even willing to mention the name of anyone you are questioning how can you declare yourself to be a “ਨਿਧੜਕ” or fearless kathakar?
SARBJEET DHUNDA was clearly irritated at that time, and stated that it is easy to talk about these things in these foreign countries, but not in India, ironically, admitting that he is not willing to speak the truth from various stages across India our out fear for his own safety.
SARBJEET DHUNDA now seemed baffled at all the questioning directed towards him, and became a bit defensive and resentfully claimed that in Gurbani such Naam-Simran is criticized and quoted the following verses:
“ਹਰਿ ਹਰਿ ਕਰਹਿ ਨਿਤ ਕਪਟੁ ਕਮਾਵਹਿ ਹਿਰਦਾ ਸੁਧੁ ਨ ਹੋਈ ॥“
PANTHIC.ORG sevadars at that time corrected Dhunda and clarified that these verses do not condemn the practice of Naam-Simran, but the practice of being deceitful and performing (ਕਪਟੁ).
If someone was reciting Sri Jap Ji Sahib with deceit in his heart, would you condemn Sri Jap Ji Sahib or the deceit itself? In the same manner how could he condemn the act of Naam-Simran?
SARBJEET DHUNDA, who was visibly uncomfortable even discussion the subject of Naam-Simran, then in the typical pseudo-Missionary style claimed that according to Gurbani Naam-Simran simply pertains to practicing good-deeds how can it be connected to a particular word or mantar?
PANTHIC.ORG - Bhai Gurdas Ji’s Vaars clearly state: “ਵਾਹਿਗੁਰੂ ਗੁਰਮੰਤ੍ਰ ਹੈ ਜਪਿ ਹਉਮੈ ਖੋਈ॥“, it is obvious that recitation of “WaheGuru” Gurmantar Guru Sahib’s Hukam and a requirement of the Sikh Rehat Maryada that states “ਇਕ ਅਕਾਲ ਪੁਰਖ ਦਾ ਧਿਆਨ ਕਰਦਾ ਹੋਇਆ ‘ਵਾਹਿਗੁਰੂ’ ਨਾਮ ਜਪੇ”
It is clear that you do not agree with the definition of “Naam-Simran” per the Sikh Rehat Maryada, so how can you claim to follow this Maryada on stage?
SARBJEET DHUNDA clearly declined to clarify his stance on Naam-Simran, and again attempted to digress into topics unrelated to our initial query.
QUESTION 3: (Nitnem Banees)
PANTHIC.ORG - You often state that you follow the Sikh Rehat Maryada, in fact you reference the Sikh Rehat Maryada every time you are questioned about Nitnem. As we all know three of the five Nitnem/Amrit-Sanchar Banees are not from Sri Guru Granth Sahib Ji, can you elaborate what is the origin of this three Banees that the Sikh Panth recited daily?
SARBJEET DHUNDA again reiterated that all five banes that are mentioned in the Sikh Rehat Maryada are recited by him, and the staff at Gurmat Gian Missionary Clg. “We recite Jaap Sahib and the rest of the Banees mentioned in the Sikh Rehat Maryada and during Amrit-Sanchars“, Sarbjit Dhunda stressed.
PANTHIC.ORG - The question we have posed before you is simple, if these Banees are not in Sri Guru Granth Sahib Ji, where are they from? Who was the author of these three Banees? Can you please answer these simple queries?
SARBJEET DHUNDA was unwilling to answer the query regarding the authorship of those Banees and declined to elaborate any further.
PANTHIC.ORG - Bhai Sahib, your own ustad Inder Ghagga, who is connected to your Gurmat Gian Missionary group, has openly claimed that these three Banees (Sri Jaap Sahib, Twaparsaad Swaiyay, Chaupai Sahib) are derived from Hindu granths. On Chardi-Kala TimeTV (broadcasted from Patiala, Punjab), Ghagga claimed that Sri Jaap Sahib was present in Shiv Puran and Markande Puran.
Do you also agree with Ghagga, as you are unwilling to share your thoughts about the origin of these Banees? Are they Guru Gobind Singh Sahib Ji’s Rachna or not?
SARBJEET DHUNDA was unwilling to comment on the origins of Sri Jaap Sahib, Twaparsaad Swaiyay, Chaupai Sahib, and instead questioned us if we had any proof of their origin.
Several GurSikhs at that time stood up and stated yes, we have proof and we have faith that these are Dasam Patshah Ji’s Banees as they are included in the oldest Saroops of Sri Dasam Granth Sahib from Bhai Mani Singh Ji and Baba Deep Singh Ji’s time, and these Banees begin with the prefix of “ਸ਼੍ਰੀ ਮੁਖਵਾਕ ਪਾਤਿਸ਼ਾਹੀ ੧੦”, so there should be no doubt about their origins.
QUESTION 4: (Association with Ex-communicated individuals)
A representative from one of the committee members asked Sarbjit Dhunda about his association with individuals who have ex-communicated from the Khalsa Panth.
This question was in relation to Dhunda’s association with ex-communicated heretic Ragi Darshan who was dejected from the Khalsa Panth in January of 2010.
SARBJEET DHUNDA stated that he had attended a wedding where Ragi Darshan Sinh was also a guest, and that the host family asked him (Dhunda) to honor the Ragi with a Siropa on their behalf, and he had fulfilled their request at the end of the program.
SARBJEET DHUNDA attempted to justify this action by claiming that the siropa was not actually from him, but from the host family, and he was merely following their instructions and giving him the siropa on their behalf. Dhunda at this time stated that he does not even recall if this occurred before or after Ragi’s ex-communication.
Dhunda smiling with Ex-communicated Ragi Darshan
PANTHIC.ORG sevadars again corrected Dhunda and stated that this definitely occurred AFTER Ragi’s ex-communication and there was proof of this along with photographs.
Several Gurdwara committee members again scolded Dhunda for going against Sri Akal Takht Sahib Maryada and Panthic norms by honoring ex-communicated individuals who had done so much harm to the Sikh Panth.
SARBJEET DHUNDA, who was clearly dumbfounded by all the admonishment, could only lower his head and state that it is possible that this (honoring Ragi) occurred after his ex-communication, but provided not further justification or apology for his actions.
QUESTION 5: (Sri Akal Takht Sahib HukamNamays and Sri Guru Gobind Singh Ji’s Banee)
PANTHIC.ORG sevadars last question to Dhunda pertained to the ongoing criticism of Sri Guru Gobind Singh Ji’s Banee and the HukamNamay from Sri Akal Takht Sahib forbidding such criticism.
PANTHIC.ORG - Here are copies of Sri Akal Takht Sahib Ji’s HukamNamas which clearly instruct the Sikh Panth to desist from criticism (kintoo-prantoo) of Sri Dasam Granth Sahib Ji’s contents. If you claim to respect the authority of Sri Akal Takht Sahib, then even after appearing at Akal Takht Sahib, why did you continue to criticize Sri Dasam Banee from the Nagpur, India stage on June 5th, 2012, and violate the HukamNamas, when you stated:
“ਦੇਹ ਸਿਵਾ ਬਰ ਮੋਹਿ ਇਹੈ ਜਿਹੜਾ ਵਾ ਇਹ ਸਾਡੇ…ਮਤਭੇਦ ਹੈ ਸਪਸ਼ਟ ਗੱਲ ਹੈ ਇਹ ਗੁਰੁ ਦੀ ਲਿਖਤ ਨਹੀ ਹੈਗੀ ਪਰ ਗੁਰੁ ਦੇ ਨਾਲ ਜੋੜੀ ਜਾ ਰਹੀ ਹੈ, ਜਿਹੜਾ ਗੁਰੂ ਸਾਨੂੰ ਖੁਦ ਆਪ ਗੁਰੁ ਗ੍ਰੰਥ ਸਾਹਿਬ ਨਾਲ ਲੜ ਲਾ ਕੇ ਗਿਆ ਉਹ ਗੁਰੂ ਕਿਸੇ ਸਾਨੂੰ ਸ਼ਿਵਜੀ ਕੋਲੋਂ ਵਰ ਮੰਗਣ ਦੀ ਗੱਲ ਕਿਵੇਂ ਕਹਿ ਸਕਦਾ?”
Aside from violating the Takht Sahib’s Hukamana/Edict, how can you claim that these verses Guru Gobind Singh Ji’s in Sri Dasam Granth are promoting the Hindu demigod Shiva and not Akal Purakh Sahib? As you know Sri Guru Granth Sahib Ji’s Bani similarly states:
ਪਾਰਬ੍ਰਹਮ ਪ੍ਰਭ ਭਏ ਦਇਆਲਾ ਸਿਵ ਕੈ ਬਾਣਿ ਸਿਰੁ ਕਾਟਿਓ ॥੧॥ ਰਹਾਉ ॥ (ਰਾਗ ਟੋਡੀ ਮ:੫ – ਅੰਗ ੭੧੪)
PANTHIC.ORG - Will you now claim the word Shiv (ਸਿਵ) Sri Guru Granth Sahib Ji's Banee also pertains to Mahadev or Akal Purakh Sahib?
SARBJEET DHUNDA’s last comment in this discussion was possibly the least expected; he stated several times that here was no mention of the word “ਬਰ” in the verses quoted from Guru Granth Sahib Ji, clearly hinting that he was not willing to accept "ਦੇਹ ਸਿਵਾ ਬਰ ਮੋਹਿ ਇਹੈ" as Guru Ji's Rachna. In other words, despite being pointed out that Sri Akal Takht Sahib Ji’s HukamNama’s explicitly forbid the criticism of Sri Dasam Bani, Dhunda continued to question Sri Dasam Bani under the noses of the committee members and openly rejected the shabad which is considered the National Anthem of the Sikh Nation as Guru Ji's Rachna. The discussion quickly came to and end at this point, and as commotion arose as a result of these remarks.
After these last comments were made by Dhunda, the discussion was quickly stopped by Dhunda’s handlers, who immediately got up and escorted him out of the room, as one of them complained why was “Dhunda Ji” being targeted with so many questions?”
Before Sarbjit Dhunda left the residence, PANTHIC.ORG sevadars provided him with hard-copies of photos and articles of exposés from Panthic.org on rapist sadhs, and charlatons such as Lachman Chela Ram, Chaman Lal, and the Sarnas who were openly associating with the Rashtriya Swayamsevak Sangh (RSS) and providing Sri Guru Granth Sahib Ji’s Saroops to Hindu Mandirs, and pointed out that not a single Gurmat Gian Missionary speaker, including Dhunda had ever spoken a word against this massive beadbi by these culprits.
Dhunda was given images of Guru Sahib's beadbi and challenged to expose Sarna's misdeeds.
Conclusion and Aftermath
After the meeting concluded with Dhunda, PANTHIC.ORG sewadars along with accompanying Singhs approached the committee representatives and reiterated to them this so-called “ਨਿਧੜਕ” (fearless) scholar and kathakar, was neither fearless nor a scholar, but a coward who is not even willing to honestly answer any of our queries and continued to distort and misinterpret the Sikh Rehat Maryada.
The representative was reminded that Dhunda failed to answer any of the questions posed to him in a candid manner, and:
Did NOT accept Sikh Rehat Maryada's Kirtan requirements and offered no apologies for twisting the Rehat Maryada's language.
Did NOT accept Sikh Rehat Maryada and Mahan Kosh's Definition of Gurbani
Did NOT accept Guru Gobind Singh Ji as the author of Sri Jap Sahib, Twaparsaad Sawayay, and Chaupai Sahib Nitnem Banees.
Did NOT take responsibility for purposely associating with anti-Panthic individuals who were ex-communicated from the Sikh Panth.
Did NOT accept Sri Akal Takht Sahib's HukamNama's prohibiting the criticism of Sri Dasam Bani, including popular shabds as: "ਦੇਹ ਸਿਵਾ ਬਰ ਮੋਹਿ ਇਹੈ" and continued to criticize them.
The illiterate “professor” with no answers.
After this discussion with Dhunda, there is no doubt that the Gurdwara committee members were shocked with his unwillingness to answer these basic questions on Sikhism. As a result, Dhunda's program at the historic Gurdwara Sahib in Stockton was promptly cancelled by the managing committee and announced publicly to the sangat.
Although Dhunda's plans have been temporarily derailed, his promoters and handlers will continue to look for sympathizers else where so they can continue spread his venomous mis-parchar. Efforts need to on all fronts to bring further awareness about the nefarious designs of fake parchariks such as Dhunda, and other pseudo-missionaries who are deceiving the Sikh sangat, so this type of malicious mis-parchar can be contained.