Tuesday, December 8, 2009

This is the "1984 & I" Series, which is being presented to you through the 12 months of this year to commemorate the 25th anniversary of India's crimes of 1984.

Lost in the cacophony over India's recent Liberhan Commission report - which indicts, inter alia, the government and ruling party politicians over the destruction of the Babri Masjid in Ayyodhya, Uttar Pradesh, India - are the real questions.

Will the inquiry commission have any impact? Will the current government heed to its recommendations?

The Liberhan commission that inquired into the Babri Masjid demolition has raised a serious debate about the efficacy of the Commission of Inquiries Act that empowers such commissions. Some leading constitutional experts, advocates and former IPS officers are unanimous in their objection to the manner in which successive governments have abused the Act.

Former Delhi police commissioner Ved Marwah was probing the anti-Sikh pogroms of 1984 but the government stopped it abruptly. Marwah says the purpose of commissions is not to get to the bottom of the truth, "but to buy time and assuage outbursts of pubic sentiments".

"After the anti-Sikh pogroms, I was brought back to Delhi Police and asked to inquire into the role of Delhi Police officers in the massacres. I prepared a report in less than three months. There was so much evidence available, both material and documentary, which I had put on record," said Marwah. The report never saw the light of day. Even before it was released, the government, under pressure, asked Marwah to wind up and hand over the evidence to a new commission led by Justice Ranganath Mishra.

The new commission did not name anybody, saying it was beyond its mandate to do so. Justice Mishra recommended constitution of three more committees. At least 10 commissions and committees were formed to investigate the pogroms, but the Sikhs are still waiting for justice.

Senior advocate P.N. Lekhi says, "We have the Jain commission, which investigated a useless theme: conspiracy behind Rajiv Gandhi's assassination. It was just a political exercise. Chandraswami and Karunanidhi were indicted. The Central Bureau of Investigation ("C.B.I.") took up further inquiry against Chandraswami, which is still on. Jain took seven years to say he had nothing to report except his suspicions."

Independent India has seen at least 150 commissions but not one led to any concrete action being taken. The reasons are obvious. Under the Commissions of Inquiry Act, the commission does not have powers of either a court of law or an investigating agency. Even their recommendations are not binding on the government.

What is the need for such commissions, especially considering the fact that tens of millions are spent - Rs. 90 million in the Liberhan case alone - to get to something which is of no use?

There are other criticisms. Many experts feel that an investigating agency like the C.B.I. is better equipped to carry out scientific investigation than a retired judge.

Lekhi argues, "There is no need to scrap the Act. The Act is not properly used, but often abused. Judges are not chosen intelligently, but for their political inclinations. These commissions end up serving the interests of whosoever is in power."

Marwah says, "There has to be accountability. The Liberhan commission took 17 years. It's ridiculous. The commissions need to function like fact-finding bodies whose recommendations are binding on the government. Otherwise, why is so much public money spent on them?"

The Act says that institution of a commission is for examination of a matter of grave public importance. And the commission's role is only recommendatory.

"The report is only an opinion. You don't need 17 years to form an opinion ... you already have the opinion of the masses. It is a matter of collating and not creating the opinion," Lekhi says.

It is also well-known that inquiry commissions are more often than not retirement postings for judges. Therefore, says Supreme Court advocate Prashant Bhushan, "Vested interests are in-built. That can only be dealt with by asking these commissions to carry out investigations in public interest. They should not be paid. That will ensure speedy completion of inquiries."

Arguing for a constitutional body to oversee appointments to these commissions, Bhushan says, "The government wants to put its man on the job and chief justices want to oblige friends. A body like the Judicial Appointments Commission, responsible for appointment of SC and high court judges, should oversee these appointments. That will take care of the questionable selection process."

1984 Jarnail Singh's 'I Accuse ...'

1984

Jarnail Singh's 'I Accuse ...' A Book Review by JAYA JAITLY

"I Accuse ..." by Jarnail Singh has been selected sikhchic.com's Book of the Month for December 2009.

This Review is being presented as the 72nd piece in sikhchic.com's "1984 & I" Series, which is being brought to you through the 12 months of this year to commemorate the 25th anniversary of India's crimes of 1984.

"I ACCUSE ...", by Jarnail Singh. Penguin Book, India, 2009. Hardback, Rs. 350.00. 208 pages. ISBN # 9780 67008 3947.

BOOK REVIEW

The vicious pre-planned slaughter of Sikhs in 1984 following Indira Gandhi's assassination did not just leave every Sikh traumatized. It also deeply affected their psyche, their faith in their neighbours, in the system, in the state, in the very idea of justice itself.

For many of us non-Sikhs, it was a defining moment in our lives. On October 31 that year, I saw Sikhs being killed on Lodi Road; the police told us to move on and not bother about it since we were not Sikhs. We saw trucks loaded with white-capped men shouting khoon ka badla khoon se lenge. We saved two Sikhs from being thrown over the Safdarjang flyover, hiding them in our car and ensuring they reached home safely. We kept their two-wheeler for over three months till they had the courage to come back for it. On the afternoon of November 1, we found slashed, shattered, blood-covered Sikh families in Trilokpuri.

With a team of university students, I ran a relief camp at Farash Bazaar Police Station for three months, fighting for their rehabilitation. When we went to the Lt. Governor on Nov 2 to ask for relief, he told us that colour TVs would be provided in the camps to watch Mrs Gandhi's funeral. Three days later when all the killing had stopped, I was stopped by army men with guns.

"Where were you three days ago?" I shouted.

That was when I discovered the by-lanes of Trilokpuri, Nand Nagri and Kalyanpuri colonies. The capital was strewn with molten flesh, burning tyres, tresses of hair. The devastation was worse than any wrought by a natural calamity. It was certainly the day that I, a mother of two children and an IAS officer's wife, finally grew up.

Reading Jarnail Singh's I Accuse brought the old anger and agony back.

Jarnail's book is excellent material for a study of the nature of festering injustice.

Khushwant Singh's Foreword speaks of the perpetrators and that "they still need to be brought to justice". Jarnail gives various examples of how "everything was done to prevent justice from taking its course". Those who were only children then must know that Sikh homes and establishments were targeted with voters' lists distributed to organised mobs. Survivors repeatedly mentioned kerosene, iron rods, burning tyres and some inflammable white powder as common methods of killing.

Policemen who prevented killings were summarily transferred; those who allowed and encouraged it or disarmed Sikhs who defended themselves were later promoted. No action was taken against the 145 police personnel mentioned in various reports. The first F.I.R. (criminal charge) was filed in 1994, 10 years later. Many local perpetrators became councillors, M.L.A.s, and even cabinet ministers in Rajiv Gandhi's time. No statements were taken, chargesheets were deliberately faulty and bail was given to murderers based on cyclo-styled application forms by lawyers close to Congress leaders.

Old men defending women and children were killed; some surviving youth became drug addicts. One of the many mass murderers was given life imprisonment. The CBI at one point claimed it had no time to investigate, but had the time to give a clean chit to another perpetrator after polls had been announced. This made home minister P. Chidambaram announce that he was "happy", provoking Jarnail to throw a shoe at him at a press conference.

Jarnail poignantly describes Delhi neighbourhoods that were innocent and fearless till that fateful day. His disabled older brother was roughed up by the mob and went into shock. "He had always been treated with consideration. That day he learned the only thing that mattered was that he was a Sikh," Jarnail writes.

Can the Sikhs put the events of 1984 behind them and move on, as the prime minister recently advised them to do? Jarnail writes: "If people have lost their lives in a storm, it is a different matter; but how can a massacre be forgotten? Especially when there's been no justice?"

Clearly, a shoe isn't enough to remind the cynical and insensitive Congress party of the elusive word ‘justice'.

Hitler Had No Monopoly on Evil: The Role of AIPAC and USINPAC in India's Affairs

Hitler Had No Monopoly on Evil: The Role of AIPAC and USINPAC in India's Affairsby JOHN DICKERSON, et al

Note: There have been rumours in Punjab for several years that India's anti-Sikh operations have been carried out under the tutelage of the Israelis. It made sense because the Indians, on their own, have never had - and still don't - the capability, maturity, commitment, efficiency, skill or intelligence to carry out such operations on their own with success. I came across the following story, and then discovered a string of related stories confirming it ... with rising alarm, I must confess ... [Col. (Retd.) Amarjit Singh, Chandigarh, Punjab]

If someone asked you what the mission of America's Pro-Israel Lobby, AIPAC's mission was, you might say: lobbying for Israel; bringing politicians and journalists to Israel; promoting Israel's interests in American society; strengthening Zionism among college students.

[AIPAC - American Israel Public Affairs Committee ]

But would you ever in your wildest dreams answer that one of AIPAC's missions was to side with Indian Hindu extremists in their holy war against Islam? I thought I knew about a lot about AIPAC. But even I was bowled over when I read this from M.J. Rosenberg (he should know since he worked for the group for 10 years or more):

AIPAC actually works closely with Hindu religious parties in the Indian government to teach them how to lobby effectively on Kashmir and the rest of the Hindu nationalist agenda. In fact, the Israel lobby trained the Indians on how to lobby effectively.

This takes the chief Israel-lobby organization far afield from its supposed mandate to promote Israel's interests in the U.S. How can you possibly argue that taking the side of Hindu nationalists in their fight against India's Muslims and Pakistan is part of a pro-Israel agenda?

Unless of course, the cause of Israel must now be yoked to any cause that slimes Muslims.

Is that what AIPAC's neo-con agenda has come down to? Jewish Jihad against Islam?

The following 2002 Forward article fleshes out a lot of M.J. Rosenberg's claim about the closeness of the Israel lobby to Hindus nationalists:

Mirroring close ties between India and Israel, Jewish organizations have begun assisting Indian-American groups in their efforts to become a potent force in both domestic and foreign policy.

Leaders from the two communities have been coming together in recent months to discuss hate-crimes legislation and political activism. A major catalyst for the cooperation, however, is the perception that both communities face a common enemy in Muslim extremism. [...]

"We're fighting the same extremist enemy," said the capital region director of the American Jewish Congress, Charles Brooks, referring to Jews and Indian Americans. "We want to help them become more effective in communicating their political will."

Brooks is working closely with the Indian American Political Action Committee, or INAPAC, a new organization that has just been formed, primarily by Indian Americans from New Jersey. Brooks is helping the new organization develop relations with the U.S. Congress and other political leaders.

[INPAC is now functioning under a new name: USINPAC - United States-India Political Action Committee - and is primarily packed with desis, but virtually no Sikh-Americans.]

Sikhs Green Guru

Organisms respond to changes in their environment by evolutionary adaptations in form and behaviour. At present we face great survival challenges as both these factors have come under undue stress due to our unbridled demands of high national economic growth and expanding individual needs and desires.

All the biotic and abiotic factors that act on an organism, population or ecological community and influence its survival and development, constitute its environment. Biotic factors include the organisms themselves, their food and their interactions. Abiotic factors include such items as sunlight, soil, air, water, climate and pollution.

Grave crisis
Pollution is contaminating air, land and water. The survival of many animal and plant species, and possibly that of humankind itself, is at stake. At the biotic level, humanity is facing a social justice crisis, largely self-generated, having to deal with issues of poverty, hunger, disease, exploitation and injustice that are becoming widespread. There is serious concern that the earth may no longer be a sustainable biosystem. Although human beings are believed to be the most intelligent life form on earth, we are responsible for almost all the ecological damage done to the planet.

Guru Granth Sahib

The Sikh scripture, Guru Granth, declares that the purpose of human beings is to achieve a blissful state and to be in harmony with the earth and all of God's creation. It seems, however, that we have drifted away from that ideal. Guru Granth says that humans create their surroundings as a reflection of their inner state. Thus, the increasing barrenness of the earth reflects a spiritual emptiness within us.

Interdependence
Sikhism is concerned with the relationship between humanity and the environment. Sikhs believe that an awareness of the sacred relationship between humans and the environment is necessary for the health of our planet, and for our survival. In the Guru Granth, Man and the material world (biotic and abiotic components of the environment) are no more seen as external to each other, but as being involved in an interdependent relationship , reciprocally conditioning the life of each other. Guru Nanak stresses this kind of interdependent relationship in his opening composition in Guru Granth - the Japji.

Guru Granth declares that the purpose of human beings is to be in harmony with all creation; human domination is to be rejected. Sikh Gurus - literally, teachers - recognised human responsibility towards the material world and its phenomena. So, the importance of air, water and earth to life are emphasised repeatedly in the Guru Granth. The earth is referred to as the mother and as such needs to be respected. The pollution of these three elements is against the principles laid down by the Gurus.

Gurdwaras
Sikh places of worship - gurdwaras - include large pools that support marine life, especially fish. This was clearly a sign to live in harmony with the environment rather than in conflict with it. Guru Har Rai, the Seventh Sikh Teacher, developed Kiratpur Sahib as a town of parks and gardens, located on the banks of a tributary of the Sutlej. He planted flowers and fruit-bearing trees all over the area. This created a salubrious environment, attracting beautiful birds and turning it into an idyllic place to live in.

Nature as Teacher
The material world and its phenomena, a major component of our environment, is a great spiritual teacher because it enables the seeker to be in touch with ultimate reality. God is revealed through His all-powerful creative nature. Gurbani - the verses of the Guru Granth - points out that everything seen is God in action. It extols the interrelationship of God and nature.

Every creature in this world is a manifestation of the creator: "The creator created Himself ... And created all creation in which He is manifest. You are yourself the bumble bee, flower, fruit and the tree. You are yourself the water, desert, ocean and the pond. You are yourself the big fish, tortoise and the cause of causes. Your form cannot be known."

One World, One Family
On the biotic front, according to Sikhism, environmental concerns must be viewed as part of the broader issue of human development and social justice. Sikhism emphasises harmonious living as our main objective. In1699, the Tenth Turu founded the Order of the Khalsa, whose members are committed to ensuring the preservation and prevalence of a world society, echoing the concept of one world, one family.

Interconnectedness
All of life is interconnected. A human body consists of many parts; every part has a distinct name, location and function, and all of these are dependent upon each other. In the same way, all the constituents of the universe and the earth are dependent on each other. The decisions taken in one country or continent cannot be ignored by people in other countries or continents. Choices in one place have measurable consequences for the rest of the world.

Any solutions to the problem of the environment must be sensitive to women's concerns, and must include women as equals. Community-based sharing of resources like the community meal or langar prevalent in gurdwaras worldwide is another practice central to Sikhism, which promotes the sharing of scarce resources. Along with recycling and avoidance of wastage, Sikhism promotes an integrated approach to life. Such an approach, if adopted to face the current environmental crisis, can lead to permanent sustainability of life on mother earth.

Another Massive Attack on the Principles of Sri Guru Granth Sahib

Current Events

Something's Rotten in the State of Denmark!by Prof. DARSHAN SINGH

Singh Sahib Professor Darshan Singh Khalsa

Ex-Jathedar, Sri Akal Takht Sahib, Sri Amritsar

PRESS RELEASE

6 December, 2009

Another Massive Attack on the Principles of Sri Guru Granth Sahib

First, it was the attempt to install a Guru from the Bacchitar Natak, parallel to Guru Granth Sahib, and then came an attempt to create a parallel Harmandar Sahib. And now is the worst of all - an attack on the throne of justice itself: a small office in a nondescript street behind the Nishaan Sahib has been designated as the ‘Office of The Akal Takht‘. This office is in competition to The Akal Takht and now its Jathedar does not recognize an appearance at the Akal Takht as legitimate; only an appearance at [this newly designated office in a back street] is deemed appropriate where people are kept in dark about the decisions made - as has been happening over the past many years.

It has been explained in their press release by the Jathedars that the issue of the attendance of one summoned to The Akal Takht is heard only at the ‘secretariat‘. It is also said that this policy of a closed door hearing was adopted ten years ago and is now their our policy. This is proof of the fact that this policy dates from the past ten years and that Surjeet Singh Barnala's case was heard in open public setting, consistent with earlier policies.

I want to clarify that those who are unfamiliar with our old traditions, they may acquiesce to these closed door hearings and then come to some arrangements with you. But, with the Guru's grace, I had cleared this matter with you that we have only one Akal Takht and I will appear only before that Akal Takht. In their note of 17 November, they asked me to appear before The Akal takht; so on 5 December, I appeared there in the presence of the press and the sangat. But today, they do not recognize The Akal Takht and instead recognize only their closed [back-alley office]. I do not to, and will not recognize any such closed room as The Akal Takht.

I had previously fully clarified my position that reverence for Sri Guru Granth Sahib is a matter of significance to the whole Sikh community. Therefore it should be explored at The Akal Takht in the presence of the Panth, not in any closed room. Today, I am still of the same belief. That is why I appeared today at The Akat Takht and waited for almost an hour, so that the truth could be brought before the community. Some responsible brothers - Dalmegh Singh, Secretary; Jasvinder Singh, Advocate; Giani Kewal Singh; Chairman Tarsem Singh and Paramjeet Singh Sarna, Chairman, Delhi Committee, repeatedly tried to bring the Jathedars to The Akal Takht but the latter lacked the courage to face the truth and did not come; they continued to insist that their [back-alley] office would serve as The Akal Takht. After waiting an hour, I ascended the steps to The Akal Takht and presented my file before the Guru Granth Sahib; I prayed for the ability to reverse the insult that Sri Guru Granth Sahib is subjected to at some gurdwaras. After spending about two hours on the premises of Darbar Sahib, I returned.

Almost an hour and a half later [after I had departed], the Jathedars did turn up at the Akal Takht; hiding their own weakness in lies, they accused me of not coming to The Akal Takht, claiming they had been waiting, even though the sangat and the press witnessed the whole episode. Despite this, they did not hesitate to lie at The Akal Takht and, to please their masters, shamelessly declared me a "tankhaaiyya."

The press statement of those who have labelled me selfish and egotistical clearly confirms that "Professor Darshan Singh did present his statement before the Guru Granth Sahib; we have not yet read it nor will we send for it to be read by us." Let the sangat decide who is full of ego and selfishness. Those who think of themselves as higher that Sri Guru Granth Sahib and cannot even pick up and read the file left in front of the Guru Sahib - how can they render such judgment against me?

People need to wake up, recognize and challenge this new danger - and ensure that these Jathedars, at the behest of their masters, do not set up a competing Akal Takht in a closed room, to compete with the one that was bestowed by Sri Guru Hargobind Sahib.

Truth Behind the Picture

The news these days is of Professor Darshan Singh, a well known scholar of gurbani, who was summoned to The Akal Takht on some issues related to the Dasam Granth.

That is not at all on my mind today, but related matters are.

Darshan Singh is hardly the first person to have been so summoned on some alleged infraction or another. Not so long ago, it was Gurbaksh Singh Kala Afghana, and some years before him, Professors Pashaura Singh and Piar Singh, and in the early 20^th century, it was Gurmukh Singh and Teja Singh Bhassaur who faced questioning of their respective beliefs or practices. A few notables - Surjeet Singh Barnala, Giani Zail Singh and Buta Singh - were summoned in recent memory for causes that are best described as political.

There are certain others Sikhs who, too, have achieved this dubious honour. But for a religion that is 500 years old, the number of believers who seemingly fell afoul of the Sikh Code of Conduct and were summoned to explain and justify their conduct are mercifully few when compared to the numbers who have faced pastoral wrath in many other religions - say Catholicism, as one such example.

That borders on a way of looking for validation of Sikh behaviour, so let's drop that.

There appear to be many procedural failures that one can question in the case of Professor Darshan Singh.

The latest, dating from just a few days ago, highlights a lesson that should not be ignored and would be child's play to fix.

On Saturday, December 5, 2009, The Akal Takht found Darshan Singh guilty of the charges against him. But the trial never really happened!

According to The Akal Takht, Darshan Singh had been summoned but he did not appear on the stipulated date of the trial. In a sense then, he was sentenced in absentia on the charges. I know that sometimes in legal proceedings this is the only option when the accused flees the jurisdiction of the court.

Prof. Darshan Singh claims that he was present at the stipulated venue, The Akal Takht, at the scheduled date and time, and the press as well as the sangat was witness to that. He avers that he waited an hour or so and then left.

It seems the Jathedars wanted him to appear for a trial in camera - that is, behind closed doors, with no press or members of the public present; effectively, a secret trial! - while he wanted an open trial so that the world wide Sikh community could watch the legal proceedings against him.

["In camera" is a legal term used for closed trials in situations where, for example, national security is at risk. The term, a Latin phrase, has nothing to do with cameras.]

A press release from the Jathedars confirms that their hearings are now routinely held in camera as of the past nearly ten years. Prior to that date all hearings were public - in an open setting. That is, open to the public, open to the press.

This makes we wonder.

Why on earth would one move towards secret hearings and trials? Why was the open policy changed to secret trials ten years ago?

I cannot comment on the judicial system in India but I present to you the judicial thinking and practices in the United States.

I know that not so long ago the courts in this country routinely barred TV or still cameras or any kind of live coverage. The right of press coverage and open trials is only recently won and stems from the First and the Sixth amendments. The First specifies that Congress shall make no law abridging the freedom of speech. The Sixth guarantees the accused a speedy and public trial by an impartial jury of peers.

Sometimes the two can be in conflict, for example when publicity about a particularly heinous crime might make it difficult to get an impartial jury. Then the right to a fair trial outweighs the right of the press to free speech.

Perhaps the trial of Bruno Hauptmann for kidnapping the Lindbergh baby almost a century ago was the first open well publicized trial. But the clear trend today is towards open trials. The Appeals Court allowed cameras in the court in 1996. The Supreme Court still balks at such openness - but is nevertheless open to the public and the press.

In this matter of openness, the American system is generally no different from the Canadian system, which is no different from the British ... which is the very system that gave birth to the India's system of jurisprudence.

The Sikh view of an egalitarian progressive society, too, demands a transparent system of justice with fair rules of evidence where people have a stake and a voice. This is integral to due process in judicial proceedings. And due process is integral to being fair and just.

Surely some retrogressive steps are also seen sometimes. I point to the fate of an uncertain number - perhaps hundreds - of detainees that have spent a number of years in detention in places like Guantanamo without any hope of trials. And in that matter, the push and pull of secret trials vis a vis transparency and due process according to law dominate our attention.

We all also know the few show trials of a few of the accused of the 1984 killings of Sikhs that are an insult to justice and fair play.

Notwithstanding such blips in progress, it seems to me that the world is slowly but surely moving towards a more open system of justice where the citizens understand how the legal system functions. It makes for better and more informed citizenry.

Why then is the Akal Takht moving regressively? What state secrets are we talking about that would worry the good people at Akal Takht? What has Sikhi got to hide?

Dirty laundry is best cleansed in sunlight.

Let there be Truth every where

Ashutosh Noormahal is a Contoversial, Fake spiritual Leader, a Crook, an anti Sikh personality who runs an organization called Divya Jyoti Jagaran San

Ashutosh Noormahal

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Ashutosh - Founder of Divya Jyoti Jagran Sansthan

Ashutosh Noormahal is a Contoversial, Fake spiritual Leader, a Crook, an anti Sikh personality who runs an organization called Divya Jyoti Jagaran Sansthan at Noor Mahal so also called also called Noormahaliya.

Noormahal was the second cult to have physical clash with the Sikhs After Narakdharis. The cult was started by a Bihari “bhaeeya” named Ashutosh soon after the decline of the Sikh movement. Ashutosh was a servant at “Delhi Manav Dharam” from which he was kicked out due to his immoral activities. He left Delhi and came to Patiala where he became the puppet of the government and decided to mislead people of Punjab. He established his center in Noormahal and called it “Diveya Jyoti” or light of God . His misleading propaganda involves some new and different scamming techniques than many of the other cults.

To mislead the people, Ashutosh has his pictures taken wearing different dresses. He is wearing turban in one picture and has hair open in the other. He wears orange dress to pose off as a Hindu saint and green clothes to look like a Muslim ‘pir’. Gurbani line “ਕਿਆ ਨਾਗੇ ਕਿਆ ਬਾਧੇ ਚਾਮ” is displayed on the pictures to justify his different appearances.

Followers of the controversial at Noormahal run by Ashutosh Maharaj have had several serious run-ins with Sikh groups who object to the 'samagams' held by the dera all over Punjab, where besides projecting himself as a reincarnation of the Sikh gurus, Ashutosh is allegedly also critical of mainstream Sikhism.

Ashutosh is critical of mainstream Sikhism. In the rising din against deras, the Sikh clergy, represented by the five Sikh head priests as well as the SGPC, is being squarely blamed for "letting down the faithful". "Our religious leadership has submitted to politicians, and devotes more time to politicking than propagating the religion. Their grip over the people has loosened, and deras and babas have just stepped in to fill the gap," says Prof Darshan Singh, professor emeritus, Guru Nanak Studies, Punjab University.

In 2005, around 100 Sikh organisations gathered at the Akal Takht to find ways to check the rising dera cult in Punjab. But due to lack of unanimity over the deras against which action was being contemplated, the campaign fizzled out.

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Recruitment

This cult has hired many clever agents to bring in new followers. These agents always seek new targets especially Amritdharis. They engage them in ordinary conversation and slowly make transition to religious discussion. Their common question is “Have you seen Diveya Jyoti”? Those who say no are urged to attend the program of Ashutosh which they call “Satsang” and claim that there anyone can see God in physical form and experience higher level of spirituality. Use of the word ‘Satsang’ misleads people into thinking that it is another form of Sikh congregation where Gurbani is sung and explained.

Any agent initially would hold a program at his house to attract new followers. All expenses are paid by the head office. During the program, everyone sits on the floor and stage is setup for the preacher. Picture of Ashutosh is placed at a higher level giving him the status of ‘guru’. People stand in line, bow to the picture and donate money. This is an exact copy of Sikh Gurdwara. Many uneducated and unemployed people are hired as preachers and then trained by the cult. They are required to memorize certain lines from every religious scripture and taught to recite these at every program. Since the program is attended by people from different religions, the preacher speaks in a respectful manner and extensively quotes from their respective scriptures. However, main emphasis is put on the misconception that without obtaining mantra (naam) from Ashutosh, no one can see ‘diveya jyoti’. No preacher has the right to give out mantra. Only Ashutosh has this right. Once an agent gets handful of people to attend the programs on regular basis, he is appointed as ‘head’ of his local area. New attendees are required to attend at least 5-10 programs and then sent to headquarter to receive mantra.

Brainwashing - Obtaining Mantra

Ashutosh- THe fake Baba, Sitting wearing turban

Process of obtaining naam is a complete rip off. New followers are required to arrive at headquarter in the early morning. When new followers get there, they are given a form to fill in their personal information such as their name, address etc. This is done to select candidates for different jobs to serve the cult. An educated person who can fill out the form on his own is trained to become a preacher and an uneducated one is trained to become an agent to bring in new followers. After people are done filling out the form, they are required to pay the admission fee. Each person is charged minimum of 50 rupee. They are also required to bring ‘parsad’ (fruit) to offer to Ashutosh. Since the dera is at a distance from the city, people are told to buy it from the dera. So a large sum of money is collected by agents and in return they provide ‘parsad’ to the new devotees.

Everyone is kept there all day with no food and water. They are told that food and water will be provided after everyone has obtained mantra and seen the ‘diveya jyoti’. After the sunset, around 8pm new recruits are taken to a room. Men stand on one side and women on the other. After taking back the ‘parsad’ sold to devotees they are asked to offer money before getting mantra. Then one preacher comes in a room and starts giving lecture on ‘naam’ and what they will experience when they receive it. People are persuaded to believe that if they are pure souls and good hearted they will have revelation of ‘diveya jyoti’. It is also told that those who do not experience anything are sinful people and will burn in hell till eternity. After the lecture the preacher leaves in an expensive car and rest of the work is given to the agents dressed in light orange clothes with open hair.

First the devotees are asked to sit down and keep their eyes closed. They sit crossed legged crossing their hands and raising their arms perpendicular to the body. They are given one word “Sohan(g)” and taught how to recite it. After a while, eyes of a devotee are pressed hard by an agent and after few seconds he is told to open them. When the light suddenly enters their eyes, it seems very bright. The devotee testifies that he has seen a bright light which he is told is the ‘diveya jyoti’ or light of God . Then an agent presses his hands on devotee’s ears and keeps them closed for few seconds. Then he is asked if he has heard any sound. It is very common to hear a buzzing sound after pressing your ears closed. This sound is what they call “Anhad Shabad” and quote Gurbani to justify it. Those who say they did not see or hear anything the same procedure is repeated until they say yes. Many say yes just to get over with the process so that they can get something to eat and drink. Some say yes to keep themselves from being branded as “sinful” people.

Anti-Sikhi Activities

Belief system of Noormahal cult is created solely to insult Sikhi. Saroops of Guru Granth Sahib are kept in the dera just like other books on the shelf and read like books. No respect is shown such as washing hands, covering head and wrapping in rumalas. Gurbani is called “summary of Vedas”.

Gurbani is quoted and misinterpreted in their programs on daily basis. Followers are preached that keeping hair, reading bani, following the Shabad Guru , wearing five kakkars and going to the Gurdwara etc. are waste of time. Gurbani is misused to prove their belief system. Insulting comments are delivered about Khalsa in their programs and they refer to themselves as the ‘true khalsa’. They believe Jot of Guru Sahib is not in Guru Granth Sahib but within themselves and consider themselves the ‘true image’ of the Guru. Sikh martyrs of 1984 and Khalistan movement are branded as terrorists and Ashutosh is portrayed as the only ‘national hero’. It is further preached that all Gurus were Hindus and Guru Gobind Singh Ji revered hindu deities.

They hold regular diwans at the heart of Sikh cities like Taran Taaran , Amritsar and Gurdaspur . Many times, events of 1978 have been repeated where police was used for protection and attacking and killing the Sikh protestors. On one occasion, a program was held on 19th April 2002 at which a preacher of Ashutosh, Shardha Nand, grossly insulted Sikhi and Guru Granth Sahib. When Sikhs showed up to protest they were attacked and fired upon. Shardha Nana escaped in government vehicles and Sikhs were arrested for causing violence. Similar events have taken place in other cities but with the help of the government Noormahals always managed to escape and Sikhs became the target of violence and police brutality. All of this is being done to cause violence in Punjab so that the government could move in and kill Sikhs in large numbers in the name of “terrorism”. Such events are also used to identify Sikhs who are outspoken and show some bravery. They are arrested and put away in jails forever.

Preachers are trained to tell false stories to glorify Ashutosh to attract new followers. One time a woman preacher came to an Amritdhari person and started telling made up stories about Ashutosh. She claimed that Ashutosh is so great that one time one of his followers had passed away and was cremated at a grave yard. But Ashutosh liked him so much that he brought the dead follower back to life. The woman preacher was not even finished with the story that an Amritdhari Sikh grabbed her from throat and threatened to kill her. She started begging for life and mercy. Amritdhari said, “Don’t worry. You will be brought back to life by your guru. So why are you afraid?” She replied, “We are taught to tell these false stories to mislead Amritdharis and convince them to follow Ashutosh.” This is just one example of how they deceive and mislead people into following an immoral person.

Ashutosh has a taste for wealth and women. While he takes a large sum of money from his followers he also urges them (especially Sikhs) to donate their young daughters to him. He usually keeps 15-20 girls at every dera and after using them (having sexual intercourse) he sells them in the flesh market in Bihar. According to a report published in “Shamsher-E- Kaum” two girls Rekha and Paramjit were sold in Bihar for 500,000 rupee (half million) each. His follower Mr. Sandhu from village Duniya testified to this. This is being done to destroy the progress of Sikh faith and Sikh population.

Ashutosh was caught having an illicit relation with his female follower named Sweeti in Chandigarh. He was caught by his driver who decided to expose his true face. Although numbers of his followers have decreased since then but Sikhs collectively need to start a massive campaign of parchaar to deal with this thug. If Sikh preachers work hard and preach Gurbani then no one will be brainwashed and Sikhs will stay stronger in their faith. Only then such cults will go out of business.