Many learned Sikhs had pointed out long before the writings of Sardar Gurbakhash Singh Kala Afghana that most of the contents of Dasam Granth are contrary to the teachings of Aad Guru Granth Sahib, and only a small portion could be the composition of Guru Gobind Singh. Two seminars were held in 1973 and 1974 to ascertain the authorship of Dasam Granth (Dasam Granth Darpan, Giani Bhag Singh, p 11-14).
Scholars like Ratan Singh Jaggi, Shamsher Singh Ashok, Kartar Singh Bari, Principal Harbhajan Singh, Giani Bhag Singh, Man Singh Mansrovar, Manohar Singh Marco, Harinder Singh Mehboob, Daljit Singh, Jagjit Singh, Surjit Hans, Professor McLeod and many others are of the opinion that only a small portion of Dasam Granth could be the composition of Guru Gobind Singh, the rest is the work of other poets. Recently, at a seminar held at Punjabi University, Jasbir Singh Mann claimed that Dasam Granth was composed at Patna Sahib long after the death of Guru Gobind Singh.
Neither any jathedar nor the SGPC took any action against these scholars. As a matter of fact, the SGPC honored Professor Harinder Singh Mehboob, the author of Sehja Rachio Khalsa, when Bandugar was the president of SGPC. It is noteworthy that Professor Mehboob has very clearly and emphatically stated in Sehja Racio Khalsa that Bachittar Natak is not the composition of Guru Gobind Singh, most of the Dasam Granth is the composition of other poets and most of the Hukamnamas attributed to Sikh Gurus are bogus.
One may differ with Kala Afghana’s interpretation of sakhis, Sikh history and what happened to the Sikhs over the last two decades, but there is not a single paragraph in his writings, which contradicts the teachings of Aad Guru Granth Sahib. So why are some people after the blood of Kala Afghana? This question was nagging me until one day I came across an e-mail discussion between Charanjit Singh Bal and Gurtej Singh, few days before the World Sikh Convention in Chandigarh on October 26, 2003. In one of his letters Bal wrote, “It means that a foot soldier is going to be sacrificed.” I am not sure in what context Sardar Bal made this statement, but for me it was the answer to my question.
I took it as a reference to Sardar G. S. Kala Afghana. I was surprised when it turned out to be true -- there was barely a passing reference to Kala-Afghana, what to speak of honoring him at the World Sikh Convention! Moreover, Jagjit Singh Chauhan, the phony Khalistani, who is responsible for the mayhem in Punjab spoke there about his favorite vision. And Rajinder Singh of the Khalsa Panchayat screamed, “If the RSS ever repeated that Sikhs are kesadhari-Hindus, he is willing to shed blood.” Hasn’t enough innocent Sikh blood been shed during the last two decades as a result of such empty and misleading slogans?
It is sad and tragic that clever people for their own selfish agenda and interests have made an honest, dedicated and learned man the sacrificial lamb. Mr. Shergill, you told me when you came back from the World Sikh Convention that the editor of Spokesman is an untrustworthy man. Well, you know more about him than I do. However, I have no hesitation in saying that he used Kala Afghana’s writings to promote his newspaper by publishing Kala Afghana’ s writing with provocative headlines, thus turning SGPC, jathedars, granthis, sant / babas, Damdami Taksal and Akhand Kirtani Jatha (AKJ) against the man.
The editor of Sikh Virsa is using Kala Afghana in a different way. He publishes Kala Afghana’s works anonymously in every issue. He is afraid to use Kala Afghana’s name, as he does not want to displease his readers and sponsors, though he claims to be a strong supporter and admirer of Kala Afghana. He is not even willing to give Kala Afghana due recognition as it conflicts with his own personal interest. However, at the same time he has no compunction in publishing articles against Kala Afghana. He also frequently publishes articles by Dr. Amarjit Singh.
In the late 1980s a man by the same name was a member of the council of Khalistan. Dr. Sohan Singh Boparrai was also a member of the council. Dr. Sohan Singh Boparai is back in India, and the Indian government rewarded him handsomely by appointing his son Swaran Singh Boparai as Vice-Chancellor of Punjabi University. The leaders of the Khalistan movement, like Dr. Jagjit Singh Chohan, Zaffarwal and others are back in India while the Indian government has eliminated the naïve and ignorant foot soldiers. Recently, Chohan published an appeal to other Khalistanis living overseas to come back and promised them that the Indian judicial system is one of the fairest in the world. It is worth noting that both Chohan and Boparai are physicians by profession.
Here, I would also like to point out that the late Tara Singh Hayer, the owner and editor of Indo-Canadian Times used to be a staunch supporter of Khalistan who projected Sant Jarnail Singh Bhindranwala as a messiah and savior of the Sikh people. However, after a meeting with Balram Jakhar, the Indian foreign minister, Tara Singh’s views changed diametrically and he became the most vociferous opponent of Khalistan and great a critic of Bhindranwala. Few days before coming to Canada, Balram Jakhar delivered a speech in the Indian Parliament: “We won’t hesitate to kill even ten million people in order to save the unity of the country.” (The figure 10 million is the rural population of Sikhs in Punjab). When Tara Singh visited India, he was the darling of Punjab police.
Now let me narrate my personal experience with the editor of Sikh Virsa. Early last year Bharti Mukerjee, professor of English at the University of California, Berkley while appearing on the Bill Moyer show maligned Sikhs and Muslims and blamed the Sikhs for the bombing of Air India flight 182. I sent a rebuttal to Bill Moyer and copies of the rebuttal to the Sikh Bulletin, Sikh Virsa, Abstracts of Sikh Studies and SikhSpectrum for publication. The Sikh Bulletin, Abstracts of Sikh Studies and SikhSpectrum published the rebuttal, but Sikh Virsa did not, in spite of the fact that Canadian Sikhs are accused of bombing Air India flight182.
I wrote an article in defense of Kala Afghana that the Sikh Virsa refused to publish, inspite of the fact that the editor claims to be an admirer of Kala Afghana. When Kala Afghana was visiting his son in Baltimore last year, he told me that someone by the name of Randhir Singh has posted an article against him in the Sikh Sentinel - an Internet site - and it had upset his family and friends. He mentioned that his son-in-law Dr. Jaswinder Singh Dhillon would talk about it to me. I asked Dr. Dhillon to send me that article. When I read Randhir Singh’s article, I found that all the references quoted in that article were wrong. So it was glaringly evident that the writer, Randhir Singh did not even read Kala Afghana’s books. It was easy to refute his allegations against Kala Afghana. A befitting reply was written and sent to Sikh Sentinel, Sikh Bulletin and Sikh Virsa. Only the Sikh Bulletin published that article.
It is understandable why Sikh Sentinel did not publish the rebuttal because it is owned or affiliated with Akhand Kirtani Jatha (AKJ). But why did the editor of Sikh Virsa not publish it is beyond my imagination? Similarly, in early 2002 I had written an article Deep penetration of criminals in Sikh institutions commending the editorial in the Sikh Bulletin exposing the criminal nature of the Sikh Youth of America and its connection with the Indian government. The Sikh Bulletin published that article but lamented later on for publishing it, as I shall discuss later. The Sikh Virsa didn’t publish it. When I asked the editor the reason for not publishing the article he replied, “I don’t have the courage as yet to publish this kind of article.”
Do these editors understand the meaning of journalism and what constitutes journalistic ethics? In the June 2003 issue of Sikh Virsa, Professor Manjit Singh Sidhu published a eulogy of Balwant Gargi lauding him as the “tower of Bhatinda.” I sent my response to the magazine exposing the “other side” of Balwant Gargi -- the role Balwant Gargi and other Punjabi writers and intellectuals have played in covering the heinous crimes against the people of Punjab, and the misinformation deliberately spread against the Sikh community.
When someone asked Justice Ajit Singh Bains, a dedicated human rights activist, about the role of communists, the so-called champion of the downtrodden, in the blood bath of the Sikhs, Bains commented, “The same role what the numbadars, jaildars, police informers and touts used to play during the British rule.”
On my response to professor Manjit Singh Sidhu’s article published in the Sikh Virsa, the editor could only say, “Sardar Sahib, this Professor Manjit Singh Sidhu is not same as the one mentioned in you article.” “You could add an editorial comment clarifying the confusion about Professor Majit Singh Sidhu, or since Professor Manjit Singh Sidhu lives in your neighborhood, why not ask Professor Manjit Singh Sidhu who he is?” I wrote back. I have not heard a word from the editor so far, nor has he published my response. That response is posted in the article, People who misinform, published in the Issue No. 15 of the SikhSpectrum. It has been there for more than a month and will be there until the end of April 2004. So far none of the people mentioned in that article, including professor Manjit Singh Sidhu, has responded.
Not only the editor of Sikh Virsa, but others also advance their personal interests through their publications – like Sikh politicians, religious leaders and educationists. A journalist searches for truth and stand for truth and justice, whereas a businessman’s goal is to expand his business to increase profits. Journalistic ethics are not compatible with business ethics, as in business it is the bottom line which matters, whereas in journalism truth is the bottom line.
As an instruction to prospective authors the editor proclaims that this publication is dedicated to Sri Guru Garnth Sahib and the Rehat Maryada of Sri Akal Takhat Sahib and urges the authors to keep this in mind while submitting their material to Sikh Virsa. However, a cursory look at the contents published in this magazine often finds material inconsistent with the teachings of Aad Guru Granth Sahib. For example, an article by Gurnam Singh Mukatsar was published in the Sikh Virsa of September 2002 with the following claim without any editorial comment: “I have noted hundreds of shabads in the Guru Granth Sahib written by Gurus – Nanak Dev, Amar Das, Ram Das and Arjan Dev -- wherein the Gurus have made it very clear again and again that the untouchable bhagats -- Namdev, Kabir, Rvidas and Sain -- were their spiritual leaders and true Gurus in the image of God.”
As far as I know, there is no support in Aad Guru Granth Sahib for this view. It is the author’s imagination or misunderstanding of shabads, which has led him to make this statement. If there were shabads that implied such a thought, surely, scholars like McLeod and others would have pointed them out. I urge Gurnam Singh to provide a single shabad or even a single verse from AGGS, which supports his erroneous and malicious assertion. My repose to Gurnam Singh Mukatsar’s absurd claim is also posted in Issue No. 15 of SikhSpectrum.
The third person who claims to be a friend and defender of Kala Afghana is the editor of the Sikh Bulletin – Hardev Singh Shergill – that is you. Mr. Shegill let me refresh your memory how we came to know each other. Dr. Gurinder Singh Grewal of Tracy, California used to publish a newsletter - The World Sikh News. In one of the issues, Manmohan Singh of Los Angles unfairly and unjustifiably attacked an article on Gurbani by Professor Devinder Singh Chahal. I strongly defended Professor Chahal’s interpretation. Few days later, Professor Chahal called to tell me that he was glad other people also think like him. This is how I came to know of him and later on got involved with his journal: Understanding Sikhism Research Journal.
There was another article by someone named Aujla about a legal fight between Hardev Singh Shergill and Baba Amar Singh over the control of a Gurdwara in Roseville, California. The article said that Hardev Singh Shergill gave $200,000 to Amar Singh to open a Gurdwara and a school for Sikh children. When I read that article, I shook my head and said, “Why anybody in his right mind would give $200,000 to a charlatan like Amar Singh Sadh.” I sent a letter expressing my views to the World Sikh News. After seeing that letter you called me to know if I had any information on Amar Singh. “Not specifically, as far as I am concerned most of the sant / babas are scoundrels,” I had replied.
Sometime later you sent me a copy of the file you had on Amar Singh and invited me to visit you whenever I come to Yuba City to see my in-laws. Later on when I came to Yuba City, I mentioned to my in-laws that I wanted to go to Roseville to see Hardev Singh Shergill? They were surprised, as they were quite aware of my views about Gurdwaras and sant / babas? Shergill is a follower of Amaru sadh. “Shergill had a court fight with Amar Singh over the Gurdwara property and he won it,” I said. Anyhow I came to see you and that was our first meeting. Following it you kept calling me off and on.
When I read Kala Afghana’s Bachittar Natak, I really liked it and wanted to congratulate him as I always do whenever I read a good book – like Mehbbob’s Sehje Rachio Khalsa and Jhna Di Rat or Jagjit Singh’s Sikh Revolution and books written by Daljit Singh. Once during our conversation I mentioned, “Recently I read a good analysis of Bachittar Natak by Kala Afghana. Do you know any thing about him?” “I know him very well, he was here in Roseville with us and we are promoting his books,” you exclaimed. I got Kala Afghana’s phone number from you and rang him up. We had a long talk and I suggested to him, “Focus your attention on your writings and edit your published works for errors. And, avoid giving talks in Gurudwaras or any other place, as this activity is going to distract you from your main goal – correct exposition of Gurmat – Sikh philosophy.” I got other books of Kala Afghana from you and studied them.
In the December 2001 issue of the Sikh Bulletin you published the Sensitivity Taining Manual of Kerman Police Department on Sikhs. Your friend Grewal helped the police officials in the preparation of the manual. This manual had several errors in it – the most damaging one is that a Sikh without unshorn hair is “nonentity,” meaning nothing. This definition excludes honest, hard working and law abiding people from the community who may not be wearing the kesh yet . I asked you to publish my letter and ask your friend, Grewal to approach the police department for corrections. Neither you nor any body did any thing to correct the errors in spite of the fact that I informed you that the police manual is an official document and historians, sociologist and anthropologists use such documents in their research. Recently, someone has used such records to write the history of early Sikhs in California called Making Ethnic Choices.
As Spokesman, Sikh Virsa and Sikh Bulletin stared publishing Kala Afghana’s works, the criticism of Kala Afghana gained momentum and ignorant people started using abusive language against him and burning his books. Perturbed by these incidences, I suggested to you that to get wider publicity for Kala Afghana’s writings among the Sikh intelligentsia an English review of his writings, especially of Bachitar Natak, would be very helpful. However, we didn’t find anyone willing to do it. I decided on doing it myself.
I had written numerous technical articles, but I had no experience in writing non-technical articles, except small articles and letters. I spent several months studying Kala Afghana’s books and thoroughly studied Bachittar Natak and wrote a review article on Kala Afghana’s writings emphasizing Bachittar Natak and Maas Maas Kar Moorakh Jhagre. That article was published in the Sikh Bulletin, Sikh Virsa, Spokesman and Punjab Heritage. However, the editor of Abstracts of Sikh Studies, Kirpal Singh declined to publish it on the ground that the Akal Takhat Jathedar had forbidden any discussion or write up on Dasam Granth. Saran Singh, the editor of the Sikh Review, didn’t even acknowledge the receipt of the article in spite of repeated queries.
The only criticism of that article was by Prof Uday Singh, published in the Sikh Bulletin. He was harsh on Kala Aghana and rebuked me mildly by calling me childish. There was no criticism in the other publications, as either the editors didn’t receive any criticism or they didn’t publish the criticism! My reply to Uday Singh was published in the Sikh Bulletin, however, in the next issue Gurpal Singh Khaira in his article on the Akhanad Kirtani Jatha criticised me for using uncivilized language against Bhai Randhir Singh. When I challenged him to show the uncivilized words, you told me, “We are not going to publish [my] letter as we want to close the discussion on Bhai Randhir Singh -- we don’t want to offend more people by doing so.”
A few months later you published an article by Professor Pritam Singh lauding Randhir Singh and belittling his critics. Again you said that you are not going to publish my reply to Professosr Pritam Singh. I asked you, “Then why did you publish Pritam Singh’s article as it contained erroneous interpretation of Gurbani?” You came with a lame excuse that Professor Pritam Singh happens to be the husband of the International Singh Sabha representative from Chicago – Dr. Jasbir Kaur. For some reason, only known to you, you did publish Charanjit Singh Bal’s letter admonishing you for publishing Pritam Singh’s article without editorial comment.
Then in early summer of 2002, you invited me to your seminar honoring Kala Afghana, and you asked me to prepare a rough draft of revisions in the current Rehat Maryada. I told you that, “I will come and that I would talk about misinterpretation of gurbani by McLeod. You replied, “We don’t want that, as Mcleod is an old topic, but I would like you to prepare a rough draft of a revised Rehat Maryada.” I refused to do it by saying, “Who am I to revise the Rehat Maryada, it is a project for the entire Sikh community, however, I will participate in the discussion on what needs to be revised?”
A couple of weeks before the seminar in July, you asked me to come early as you planed to take Kala Aghana to Fresno where you had arranged his lectures at a seminar organized by the Fresno area Gurdwara Association. I agreed to be there since I was also planning to visit my sister.
What you did to Kala Afghana there is inexcusable. You took this helpless, innocent person and threw him in the den of wolves. Let me refresh your memory. Kala Afghana was supposed to participate in a group discussion with the local Sikh youth at Dr. Matharu’s house at noon time, but it was abruptly cancelled and switched to 5 p.m. at the Gurdwara. When we reached there, instead of the local youth, thugs led by Dr. Ranjit Singh Rajpal and Mukhtiar Singh confronted us. Fortunately, my nephew and his friends, the Dhaliwal brothers were also present. Your friend Dr. Punia wanted Kala Afghana and others likeVeer Bhupinder Singh’s group, Professor Chahal, Ujjagar Singh Gill and I to discuss Sikhism with these unscrupulous people who have absolutely no idea what it means to be a Sikh or what Gurbani stands for.
For example Dr. Rajpal and Mukhtiar Singh insisted that it is not only wrong but also blasphemous to call Gurbani “a divine revelation in poetry.” How could any sane person discuss Gurbani with such people? And how could your friend, Dr. Punia the moderator of the discussion justify putting Kala Afghana and others in such embarrassing, uncomfortable and even unsafe situation as these hoodlums had manhandled Veer Bhupinder Singh and tried to do the same to Kala Afghana. After that incidence, Veer Bhupinder Singh said that he would never put a foot in a “jat Gurdwara.”
When we came out of that useless discussion, Dr. Naunihal Singh Grewal, who is a friend of your friend, Grewal of the Sensitivity Training Manual fame, came rushing to me and yelled, “Are you the Baldev Singh who wrote an article about Kala Afghana.” “Yes, I said.” “Then you and Kala Afghana are so and so – evil people who are maligning the greatest Sikh – Bhai Randhir Singh.” Before I could say any thing my brother-in-law intervened, “If you uttered another word the remaining few teeth you have will be scattered under your feet on the ground.”
Recognizing him as a local person, Dr. Naunihal Singh and the hoodlums standing with him moved away when they heard my nephew yell, “What is the matter.” During the so-called seminar, Dr. Punia, the moderator, didn’t ask any question from any of the speakers except Kala Afghana. To embarrass Kala Afghana, Punia put him on the spot by asking him questions about Nit Nem Banis. Kala Afghana’s critics have been using Nit Nem Banis as a club to beat him on the head – in spite of the fact that Kala Afghana is hundred percent right that three of the banis are not from Aad Guru Granth Sahib.
Encouraged by Dr. Punia's questioning, a criminal jat in amritdhari garb, who was recently released from jail, started hurling abuses at Kala Afghana. It was a spectacle and you, who arranged Kala Afghana’s lecture there, did not say a single word in his defense. Was it a seminar on Sikhism or a display of the barbarian jat culture?
At lunch Kala Afghana got surrounded by the so-called Amritdhari youth, who started the conversation very politely, “Bapu Ji tell us about amrit ... And slowly the conversation degenerated when they started bombarding him with questions from all sides about Amrit, Nitnem Banis, Chaupai and so on.” Seeing Kala Afghana trapped, I tried to pull him out when the youth who were holding Kala Afghana’s arm yelled at me, “Who are you to take him away, let him answer, why is he destroying Sikhi?”
Fortunately, my nephews and their friends were standing nearby and they exctricated us from their grip. Now I would like you to ponder over these two questions. First, if my nephews were not there, those hoodlums would have manhandled Kala Afghana or taken his turban off, if not seriously injuring him. Second, if a fight had broken out between my nephews and those criminals, and my nephews had gotten seriously injured how would I face my sister and other relatives all my life?
You claim that the seminar at Roseville was to honor Kala Afghana, in reality it was a humiliation for him and insult to others, who participated in that so-called seminar. The thugs dressed as amrithdari-Sikhs, who demonstrated against Kala Afghana and you, also hurled abuses on others whose names they knew.
During the discussion on the definition of a Sikh, and Rehat Maryda, Dr. Jarnail Singh got up and made the observation that in a debate between right and wrong, or good and evil, most Sikh intellectuals stay on the side lines without uttering a word. Thus remaining silent they lend support to the wrong. To give a specific example of this behavior or hypocrisy, I said that Gurpal Singh Khaira had accused me of using uncivilized language against Bhai Randhir Singh so I want him to point out those uncivilized words that I have used. Both Khaira and you did not utter a single word and behaved as if my statement has nothing to do with Khaira or you.
Only five papers were presented in the so-called seminar: Dr. Thind spoke about the use of computers and online technology in the study and propagation of Sikhism, Prof. Chahal talked on the concept of Gurdwara, Dr. Jarnail Singh talked about hypocrisy in the Sikh community. The other two papers, one by Dr. Parihar and the other by Dr. Cheema, were presented to ridicule Kala Afghana’s interpretation of Sikhism. Dr. Parihar in his paper on sants tried to prove that Kala Afghana does not understand the true meaning of a sant. And, Dr. Cheema asserted that Kala Afghana’s interpretation of amrit and Nit Nem Banis amounts to a quack practicing modern medicine.
Nobody asked them any questions, except one that Dr. Sushil Kaur and I asked Dr. Parihar: “Why are you emphasizing that a sant should be clothed and fed by his followers when Gurbani says that one who makes an honest living by hard work, and practices charity is the one who finds the path to God realization.” Gurpal Singh Khaira was all praise for them. Probably, Prihar and Cheema impressed you so much that you published both the papers in the Sikh Bulletin.
Moreover, California is a home to the largest number of Sikhs, including a substantial number of intellectuals. There was no person from Yuba City and only 2-3 people from Roseville. Most of the audience consisted of outsiders and invitees -- about twenty-five people in total. Similarly, in Fresno out of 70-80 doctors only 3-5 attended the seminar.
Recently, a well-known British evolutionary biologist was asked, “How come you do not debate the issues with creationists?” “Apearing on the same stage with creationists would give legitimacy to their claims and would mislead the ignorant populace that there is some truth in creationism, whereas in reality it is nothing but trash and that is where it belongs, in a garbage dump, not in a debate with a scientist,” was his answer. But you are doing the opposite. You claim that you are fighting against the influence of sant / babas and you want to spread the pure message of Sikhi but how.
For example, first you published an article by Kala Afghana on Dasam Duar and then you published a rebuttal against it by Giani Wadhawa Singh, who brought water from sixty eight Gurdwaras from India to sanctify his Gurdwara in Sacramento as he thinks his Gurdwara was defiled by miscreants. By publishing Giani Wadhawa Singh’s article you have brought Kala Afghana and Giani Wadhawa Singh on par in the eyes of ignorant Sikhs. Spokesman and Sikh Virsa are also doing the same.
I am not saying that Kala Afghana should not be challenged! On the contrary, I say that Kala Afghana should be vigorously challenged, but only by people who have the reputation of being competent Sikh scholars. When I asked you, “Why did you publish Wadhawa Singh’s article”, you replied, “I have known him for a long time and he is well-known in California.”
Early in summer of last year you told me that J. S. Tiwana had posted an interview with Khushwant Singh on the Internet, which is highly damaging to Sikhs and Sikhism and urged me to write a rebuttal. I declined to entertain your request, since I had several unpublished articles with you and didn’t want to burden you with another one. You asked me which ones. “Misinterpretation of Gurbani by Prof McLeod, Mahatama Gandhi and Reverend Matin Luther King, Meaning of Hindu, rebuttal to an article by Dr. Kuldip Singh in the Sikh Bulletin claiming that Guru Gobind Singh is the author of battle of Bhangani and other battles described in Bachittar Natak and another rebuttal to an article by Anurag Singh claiming that Guru Gobind Singh is the author of entire Dasam Granth.”
It is interesting that you did not publish my articles that support Kala Afghana’s veiws about Dasam Granth, but you published an article by Dr. Kuldip Singh, which contradict Kala Afghana’s views about Bachittar Natak. Besides, it is very puzzling that you published Tiwana’s interview with Khushwant Singh in the September 2002 issue of the Sikh Bulletin whereas earlier you had asked me to write a rebuttal against it.
Sometime in the fall of last year, I sent a letter concerning the terrorist image of Sikhs. Why have the Sikhs created an image that ours is a community prone to violence? For instance, why the only world leader who expressed sympathy with the Sikhs after the Indian army’s assault on Darbar Sahib (Golden temple) was Pope Paul? And, why in spite of numerous photo sessions of US Sikh leaders with turbans and free flowing beards with US presidents and politicians, the US state department depicted Sikhs as terrorists in a video prepared for information on terrorism?
Is it because the Sikh community has allowed criminal elements within its ranks to takeover the political, religious, and educational institutions? Intelligentsia is the vanguard of human society. However, after 1947 the Sikh intellectuals have failed the community. Most of them have shown indifference to the problems facing the community, whereas the unscrupulous ones have acted as cheer leaders for corrupt politicians to pursue their own selfish interests. You didn’t publish that letter; instead you took some statements from that letter and incorporated it in your editorial. That is not acceptable! You may not publish my articles or letters as that is your prerogative, but you have no right to take material and publish under your name.
In early 2002 I had written an article, Deep penetration of criminals in Sikh institutions, commending the editorial in Sikh Bulletin exposing the criminal nature of Sikh Youth of America, and its connection with the Indian government. In that article I had mentioned the presence of Saran Singh, the editor of Sikh Review at the World Sikh Conference held in New York City in July 1984, and his refusal to publish my review article on the writings of Kala Afghana.
Saran Singh, who after repeated queries refused even to acknowledge the receipt of my article, was very quick to respond to the above-mentioned article to feign his innocent presence at the meeting. And, he justified his rejection of the Kala-Afghana article by saying: We receive scores of scholarly writings every month and try to publish a selection of them, mainly to promote a deeper understanding of the Sikh philosophy. Internal bickering, or controversy, that reflects adversely on the basic value, is normally avoided. We do not feel obliged to publish unreasonable writings.
I sent you my response to his letter and you refused to publish it by saying, “Saran Singh is very popular in the overseas Sikh community, we do not want to annoy them.” The editor of Spokesman published the same article under a different heading. Again Saran Singh was very quick to respond to that article also. However, the editor of Spokesman also did not publish my response to Saran Singh’s letter. Fortunately, the article in Spokesman came to the attention of historian Sangat Singh. He thanked me for publishing the names of people who were present at the World Sikh Conference and he published the same letter in the Spokesman pointing out why Saran Singh was present at that meeting. It is noteworthy that Saran Singh has not as yet responded to Sangat Singh’s letter. I sent you a copy of Sangat’s letter, and you refused to publish it too.
Recently, Professor Manjit Singh Sidhu, a retired professor from Punjab University and currently living in Calgary, Canada published a eulogy of Balwant Gargi in the Sikh Virsa. In my response, I exposed the attitude of Punjabi intellectuals towards the blood bath of Sikhs during the last two decades, and their role in misleading the Sikh community while covering the heinous crimes of the murderous Indian regimes. During our phone conversation you said, “I won’t publish that article as it also mentions the name of Saran Singh. As an editor I don’t want to attack another editor.”
In the first place, you are not attacking Saran Singh, as it was my article. Second, even I don’t attack Saran; I am just exposing his presence at the World Sikh Conference held in New York City in July 1984. It is historian Sangat Singh who explained the reason for Saran Singh’s presence at the World Sikh Conference. You also said, “Might be Saran Singh did what Sangat Singh says, but he has done some good by publishing the magazine.”
You may be subscribing to the Sikh Review for the last few years. And, I bet that you even don’t read it. I have been a life-member of the Sikh Review since 1960. This journal was started by an honest, hard working, and dedicated Gursikh, the late captain Bhag Singh. After his death, Saran Singh took over as the editor and since then its quality has gone down hill. And currently it is a major source of misinformation in English language about Sikhism. Unlike other publications it goes to libraries, colleges and universities all over the world. Your argument that he is doing some good for the Sikh community is absurd. What about the harm he is doing? You say that Saran Singh should not be criticized as he is doing some good for the community.
But you don’t apply the same logic to Yogi Bhajan. He may be as bad as you depict him in the Sikh Bulletin, but he is the only Sikh who has introduced Western people to Sikhism and some of his followers are very knowledgeable about Sikhism besides being very good people. Yogi’s followers are as good Sikhs as any found in any Sikh congregation. Your logic can be applied to most sant / babas, as they too do some good.
For an ethical journalist the prime objective is to propagate truth and to expose hypocrisy wherever it exists, and to fight for justice for all. Where did you learn that one editor cannot expose another corrupt editor? I have been reading the Sikh Bulletin for more than two years, and I get the feeling that you are focussed on your fight with Amar Singh and you are trying to extricate yourself from your past dealings with sant / babas.
It is you who sponsored Amar Singh. What great qualities attracted you to him? Sant / Babas can’t come overseas on their own; they are sponsored by people like you. It is only when things don’t work out that the sponsors turn against Sant /Babas and criticizes them. What really happened between you and Amar Singh?
You congratulated Gurcharan Singh Tohra when he was re-elected as SGPC president, and tried to get his confidante Karnail Singh Panjoli to attend your seminar last year, but that deal fell through when Sardar Gurbakhsh Singh Kala Afghana was excommunicated from the panth of not very promising Sikh politicians and religious leaders.
I stand by every statement in this letter, and I am willing to answer any questions you may have.
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