Veer Bhupinder & Co. continue to stir Controversy

"No need for Nitnem or Amrit" Veer Bhupinder and Kala-Afghana on tour in Southern California tour, July of 2002

New Delhi (KP) - Veer Bhupinder, the controversial urban missionary in hot water for performing a marriage ceremony of a Delhi couple where the traditional lavan ceremony was twisted to mirror the Hindu marriage ritual when a man and a woman both alternatively lead the 'pharays' is being asked to face the consequences for his recent mischievous actions. Taking a serious note, Panthic organizations such as Shahbaaz Khalsa and Khalsa Alliance have demanded that Veer Bhupinder and his supporters be summoned to Akal Takht Sahib for this religious breech.

Voice of Kala-Afghana

Veer Bhupinder, is a close associate of ex-communicated detractor Gurbaksh Kala-Afghana, and has coordinated programs with the anti-Panthic Rahtriya Sikh Sangat (RSS). According to those who know Veer Bhupinder, his views are 100% in line with his mentor Kala-Afghana. In 2002, it was a common sight to see Veer Bhupinder visiting various Gurdwaras in the USA, purporting the ideals of Kala-Afghana using a softer approach. He often visited a particular Gurdwara several days before Kala-Afghana would arrive, in order to set up the 'proper' atmosphere. This included challenging the authenticity of Nitnem, the concept of Amrit, and Naam Simran.

For years he himself has defied and ridiculed the Panthic Maryada, but in a recent letter to clarify his stand addressed to the Delhi Sikh Gurdwara Management Committee regarding the controversial wedding, he now claims that he supports everything regarding the “Akal Takht Rehat Maryada.”

In the letter, he states :

“ਦਾਸ ਅਕਾਲ ਤਖਤ ਵਲੋਂ ਜਾਰੀ ਪੰਥਕ ਰਹਿਤ ਮਰਯਾਦਾ ਵਿਚ ਪੂਰਾ ਵਿਸ਼ਵਾਸ ਰਖਦਾ ਹੈ ਅਤੇ ਨਿਮਰਤਾ ਸਹਿਤ ਕਹਿਣਾ ਚਾਹੁਂਦਾ ਹੈ ਕਿ ਕਿਸੀ ਵੀ ਸੰਸਥਾ ਜਾਂ ਕਿਸੀ ਵਿਅਕਤੀ ਨੂੰ ਅਕਾਲ ਤਖਤ ਦੀ ਰਹਿਤ ਮਰਿਯਾਦਾ ਨੂੰ ਬਦਲਣ ਦਾ ਕੋਈ ਹੱਕ ਨਹੀ ਹੈ ।“ (Unicode Gurmukhi)

An email circulated in English by the “The Living Treasure” organization, stated that “He always follows and abides by Sikh Rehat Maryada and even preaches in his discourses that we shall all abide by the Code of Conduct (Sikh Rehat Maryada) of Akal Takht.”

Contrary to the above claim, he is often seen challenging the very maryada he now confesses to support and adhere to. According to the Khalsa Alliance, a key Panthic organization that worked to expose the real face of Kala-Afghana in the western media, “Veer Bhupinder, and other two-bit western 'missionaries’ are attempting to pick up the tasks left by Kala-Afghana. Although these half dozen ‘missionaries’ around the world cannot do much on their own, they do get free publicity from ex-communicated spokesman editor Joginder Sinh, and Harjinder Dilgeer.”

Not surprisingly, this time it is these very same people Khalsa Alliance has mentioned who have come to Bhupinder’s defence. A Khalsa Alliance representative commented, “Despite the fact that some of these individuals are very clever, and eloquent, they have now buried themselves in their own trap. On one side they state there is no Panthic Maryada. On the other side they are trying desperately to show that they do support the Sikh Rehat Maryada, the same one they have always publicly doubted and criticized. This is pure hypocracy.”

Examples provided by the Khalsa Alliance of this 'hypocrisy' include:

• Veer Bhupinder stating if “Sukhmani (Sahib)” could not cool the hot tavaa (plate) for Guru Arjan Dev Ji, what could it possibly do for you by repeatedly reciting it ?
  (Pro-Kala Afghana missionaries are vehemently against the recitation of Gurbani for spiritual purposes)
  
• There is no use for the Kirpan that Amritdharis nowadays wear, nor is there a need to ‘bhet’ a Kirpan for Deg or Langar.
  (Most Kala Afghana followers are not Amritdharis, thus they see no practical reason for the kakkars.)
  
• Langar is also useless in Gurdwaras and should not be served.
  (Most Kala Afghana followers, such as Veer Bhupinder promote meat eating, so langar serves no purpose since meat is not allowed in Guru-ka-Langar.)
  Although he has stated that “he always follows and abides by Sikh Rehat Maryada”, yet Veer Bhupinder does not hesitate to condemn some of the practices mentioned in the maryada.
• There is no need to recite any “Gurmantar.” The word ‘WaheGuru’ is not even mentioned in Gurbani, there is no need to recite it like a parrot.
  (Kala Afghana followers do not believe that Bhagat Banee or Svaiyay of the Bhatts is Banee. In a 2003 debate with members of Khalsa Alliance in Fresno, California, Veer Bhupinder and his brother stated that the verse “ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥ (1402)“ does not prove that word “ਵਾਹਿਗੁਰੂ” was ever used by our Gurus, since this verse in written by a Bhatt, and hence not Gurbanee.
  Due to such remarks, Veer Bhupinder was blacklisted by Northern California Gurdwaras in 2002 and has not been allowed there since.)
  
  Nevertheless, it is clear in the Sikh Rahit Maryada under article IV, section 1, that:
  
  ਨਾਮ ਬਾਣੀ ਦਾ ਅਭਿਆਸ
  1. ਸਿੱਖ ਅੰਮ੍ਰਿਤ ਵੇਲੇ (ਪਹਿਰ ਰਾਤ ਰਹਿੰਦੀ) ਜਾਗ ਕੇ ਇਸ਼ਨਾਨ ਕਰੇ ਅਤੇ ਇਕ ਅਕਾਲ ਪੁਰਖ ਦਾ ਧਿਆਨ ਕਰਦਾ ਹੋਇਆ 'ਵਾਹਿਗੁਰੂ' ਨਾਮ ਜਪੇ ।
  (1) A Sikh should wake up in the ambrosial hours, take bath and, concentrating his/her thoughts on One Immortal Being, repeat the name ‘Waheguru.’
  
  

One question that arises is that if Veer Bhupinder abides by the Sikh Rehit Maryada, then why did he perform Kirtan for the lavan at the marriage function in Delhi?

His supporters state: “to maintain the sanctity of Guru Granth Sahib, Bhupinder Singh Ji had to complete the lavan but in the course “ਇਹ ਮਹਿਸੁਸ ਕੀਤਾ ਕੀ ਇਹ ਰਹਿਤ ਮਰਯਾਦਾ ਮੁਤਾਬਕ ਨਂਹੀ ਹੋਈਆਂ । Bhupinder Singh Ji as totally unaware…, it was done in a very haphazard condition else he would have never agreed to sing the lavan. Because Bhupinder singh ji firmly follows Sikh rehat maryada and believes ਕਿ ਕਿਸੇ ਵੀ ਜੱਥੇਬੰਦੀ, ਸਂਸਥਾ or individual ਨੂੰ ਅਕਾਲ ਤਖਤ ਦੀ ਰਹਿਤ ਮਰਯਾਦਾ ਵੀੱਚ ਕੁਝ ਵੀ amendment ਕਰਨ ਦਾ ਹਕ ਨਹੀਂ ਹੈ.”
(Extract from statement by “The Living Treasure”)

If the above was true, then why didn't he protest and walk away from the ceremony that violated the Sikh Maryada? By participating in manmat, how is he maintaining the sanctity of Guru Granth Sahib?

One must now ask why is our Nitnem, Amrit, Gurbani, Kakkars, and now our Anand-Karj being challenged by these missionaries? Perhaps the public needs to look further underneath their fake-divinity mask.

Due to the uproar over this bold step by the Delhi Missionaries, petitions have been filed at Sri Akal Takht Sahib against the involved individuals. It is expected that the Jathedars will be meeting in the next few weeks in regards to the filed complaints.

Reference letters :

Letter from DSGMC regarding Anand Karj

Gurmat Parchar Jatha Poster promising a 'new kind' of Anand Karaj

Gurmat Parchar Jatha Poster with Veer Bhupinder's Name as a key participant

Tarsem Singh's Resignation letter to DSGMC

Veer Bhupinder's letter claiming his innocense to DSGMC