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Epilogue - Questions and Answers
Sikhism Akali Guru Nanak defines thus:
‘Sikhism is learning the way of Guru’s thinking.’
(‘Adi Guru Durbar’, Vaar Asa Mahalla 1)

Akali Guru Nanak Dev Ji Maharaj
A painting done in the Persian style of the first living Sanatan Sikh
Guru seen here wearing the traditional 'Seli Topi' (loosely woven cap)

If one thinks then one must question. Yet the present day mainstream Sikh institutions are afraid of asking questions. Questions such as:

1. Why do the ancient Sikh historical texts such as Sarbloh Guru Durbar, Gurprtap Suraj Prakash, Naveen Panth Prakash etc. speak of 'Treh Mudra' (three adornments - kard, kachera and kesh) instead of the '5 Ks'*
(* The 5 K - kesh (unshorn hair), kara (steel/iron war bracelet), kirpan/kard (dagger), kanga (wooden comb) and kachera (breeches))?

2. Why do ancient Sikh historical texts speak of discrepancies regards manner of giving, ‘Amrit Sanchar’ (Khalsa initiation)?

3. Why do ancient Sikh historical texts give varied versions of Khalsa/Sikh litergy?

4. Why do ancient Sikh texts give two varied dates of Khalsa initiation?

5. Why do ancient Sikh texts near unanimously say Akali Nihang Guru Gobind Singh decapitated goats and not Singhs at time of Khalsa initiation?

6. What is the Khalsa Panth (Nation)? If Khalsa Panth is but one as modern day Sikhs in general claim. Then why for example, does not the Akhand Kirtani Jatha (A.K.J.) Rehit (Khalsa code of conduct) not tally with that of the Shromani Gurudwara Parbandak Committee (S.G.P.C.) with regards to fundamentals such as the Meat, Keski (small turban), Pakhand Kirtan (kirtan not done to Raags), 'Naam Drirh' and Raagmala? And, why does the S.G.P.C. Rehit Maryada not tally with Dam Dami Taksal etc., and visa versa?

7. If most of the Sikh scriptures are prescribed by the Sikh Guru’s to be sung according to specific Raag (classical Indian music meters) then why are the vast majority of Sikhs ignoring these Raags when singing Sikh scriptures?

8. How come the European harmonium has replaced traditional Sikh classical musical instruments in Sikh temples?

9. If the, ‘Kirtar Puri Bir’, is the original Guru Durbar of the ineffable Akali Guru Arjan Dev, then why are there so many mistakes in it?

10. Why did S.G.P.C. remove Dasam Guru Durbar from Akal Takht in 1941 where it resided since the times of Bhai Mani Singh Shaheed?

11. What prompted the S.G.P.C. to stop the age-old Sikh institutions of Sukha and Chatka at Akal Takht in the 1920’s? (see www.shastarvidiya.org for more details on Chatka and Sukha)

12. How come the institutions of Chatka and Sukha still flourish at Sach Khand Hazoor Sahib, Nander?

13. If the, ‘Treh Chrittar’, found in Dasam Guru Durbar are not Sikh scripture (according to modern mainstream Sikh ideology), then why do modern institutions such as the A.K.J., S.G.P.C., Sant Samaj, etc., who hold this belief read, ‘Kabio Bach Benti Chaupai’, in their daily liturgy and also use this text when initiating new Khalsa? This text is the concluding part of the last Treh Chrittar.

14. Why do not modern mainstream Sikhs, unlike Sanatan Sikhs, acknowledge the Dasam Guru Durbar as Guru as their ancestors did in the 18th century?

15. If the Khalsa is a Sant Sipahi (Sant Solider) how come majority of Khalsa today lack any form of Shastar Vidiya (martial knowledge)?

16. If only Khalsa initiated Sikhs can be true Sikhs, as modern Tat Khalsa mentality Sikhs contend, then, how do we account for the innumerable Sahejdhari (non-Khalsa) Brahmgiani (spiritual accomplished) Udasi, Nirmala and Seva Panthi Sikhs such as Bhai Khanaiya, Baba Gurbax Das, Baba Seva Das, Bhai Addan Shah, Bhai Vasti Ram etc in Sikh history?

17. If only 5k’s-bearing Sikh can be a Khalsa, then how we account for the fact that non-K bearing Nirmala Sikh, vouched by history, term themselves as Khalsa?

18. Sanatan Sikh Samparda (traditions) - the Udasis, Nirmalas, Addan Shahis and Akali Nihangs of Budha Dal and Tarna Dal authenticate their traditions and practices by tracing them back directly through Guru/Jathedar lineages to the Sikh Gurus. How do modern Sikh institutions like A.K.J., S.G.P.C., Sant Samaj, etc. authenticate the validity of their traditions historically?

19. How come in Adi Guru Durbar one can find quotes to back both the argument of vegetarianism and meat-eating?

20. Why, within the past Sanatan Sikh world Sufi, Shia Muslims, Hindu and Sanatan Sikhs co-existed amicably and interacted even at the spiritual level but since the British Raj that is not the case now?

21. Once the Budha Dal and Akal Takht Jathedar (leader) were but the same person up to 1922. Why was this age-old Guru-ordained institution then displaced by the British created S.G.P.C.?

22. If the Akal Takht Jathedar is the highest individual authority in Sikhism then why is he a paid employ of the S.G.P.C. and under the District Commissioner of Punjab?

23. If Sikhs are such upholders of truth then why do they tolerate such a obviously spiritually inept and corrupt British Raj-created institution as the S.G.P.C. in charge of its shrines where jathedars (leaders) are changed on an almost monthly basis?

24. Why is the wording of 'Mool Mantra' (Sikh fundamental creed) given in the original source books of Sikh scripture, ‘Mohan Vali Pothi’a’, is different than in present day accepted Sikh 'Mool Mantra'?

Apart from the above questions there are many other questions that arise when one deeply pursues, like any other great path, the path of Gurmat (Sikhism).

In the experience of Sanatan Shastar Vidiya Gurdevs (masters) such as Nihang Niddar Singh and his Gurdev before him, they have found that instead of gaining strength on answering or attempting to answer such questions, most modern Sikhs (and even some Nihang Singhs) feel vulnerable and threatened on being posed such questions.

However, unless one confronts the awkward questions in life, how can one travel the path of Sikhism?

Sikhism that is learning the way of Guru’s thinking that is but complete in all ways. This great Sikh tradition of asking questions of oneself and all around to gain clarity of knowledge, acknowledging nothing just out of blind faith, not dismissing anything without proper investigation, is a long established one in Akali Nihang Khalsa Sanatan Sikhism.

It was not for nothing that Akali Nihang Guru Gobind Singh established the great order of Sikh intellectuals the Nirmalas. It was not for nothing that the Tenth Master Akali Nihang Guru Gobind Singh employed innumerable Kavis (poet translators) to translate the great books of Persian and Hindu wisdom for the common man.

Sikhism in its truest Sanatan form is but the path of searchers of the truth.

‘Searchers, searchers, search for knowledge, the arguers argue and get lost [in petty thoughts].
They [arguers] are as if they who desire cow’s milk but are instead milking an elephant.’
(Bhai Gurdas dee Var)

The Journey of the Soul
What we perceive as Dharam (righteousness) is based upon our
intellect and understanding and the desire to persue the truth and not to fear questions

In order to search one has to ask questions so as one may find the answers leading to the truth.

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