The excommunicated Kala Afghana was known to question every practice of Sikhi and he even published a book called “Bipran ki Reet ton Sach da Marg” where he tore apart various practices of the religion. The objective of Kala Afghana was to target the core of Sikhi to divide Sikhs into inner fighting.
Kala Afghana’s main target was to associate Sikh practices to that of Hinduism so that Sikhs would outright reject them as they’ve always considered extremist Hindu forces a threat to the religion. He managed to gain following and some of his followers started to preach his book to the wider Sikh masses. It’s widely known that the Missionary College of Ludhiana is influenced by him and they’ve managed to carry out a significant portion of his work.
It was just a matter of time until videos started surfacing of heads of the college that targeted Amrit Banis and Sikh practices. Sarbjit Singh Dhunda became popular quite quickly because his way of preaching was very similar to that of Kala Afghana. The Sikh community praised Dhunda because they started to think he was eliminating the Hinduism from their daily practices. However, Sarbjit Singh Dhunda was dividing Sikhs between Dasam Granth Supporters and Non Dasam Granth Supporters.
Sarbjit Singh Dhunda took the Kala Afghana strategy a step further by targeting Sri Hemkunt Sahib and questioning the existence. He often uses Gurbani to fit his agenda despite not having the correct context. The Sikh community who doesn’t read Gurbani on a daily basis falls victim because they look at Dhunda as a learned GurSikh which he isn’t.
Who is Kala Afghana?
Gurbakhsh Singh Kala Afgana is an excommunicated Sikh and author of the controversial book Bipran ki Reet ton Sach da Marg. He was born in 1922 and studied in Government High School of Mian Chunu in Multan (now in Pakistan). He did his college from Government College of Mintgumri.
In 1947 at the time of partition of India he moved from Multan (Pakistan) to Gurdaspur (India). His family left the land, house and pension of his father in Pakistan. There was no income for the entire family and he was helpless and started to work in the Police department, which he always used to make fun of. As he himself admitted that in this job and in subordination, he did some mistakes which a Sikh is not suppose to do. Ultimately he retired from the police department in 1981.
Then he wrote the sequel of Bipran ki Reet ton Sach da Marg where he questioned the basic tenants of Sikhism, including the ceremony of Sikh baptism (Amrit). He also questioned some of the Sikh hymns (banees) recited during Sikh baptism and daily Nitnem.
He also used derogatory language for some of the most respected Sikh leaders and scholars of contemporary times including Bhai Vir Singh, Sant Jarnail Singh Bhindranwale, Giani Gurbachan Singh and Bhai Randhir Singh. He also denigrated the maryada of the Sikh holy shrine, The Golden Temple in Amritsar.
His supporters consider him as a revolutionary writer whereas his critics label him as someone who is inflicted by Brahmin phobia. So much so that he dared to challenge the very basic tenants of Sikhism by labeling them as a Brahminic rituals.
Kala Afghana on Amrit Vela
What Kala Afghana says about Amrit Vela (English Translation):
Volume 4 (10 Book Collection) page 50 of Kala Afgana writings
“There is no Shabad in Gurbaani in which we can determine or sense any importance or relevance of the late hours of the night or the early hour of the morning which is indicative of any special powers to transform a person who recites Baani at that time. It does not make anyone immortal.
In those hours a farmer goes to the farms, for the military personal it’s a strategic time to go for the kill and to kill innocent people who are sleeping. The policemen are also trying to catch thieves in those hours, people who capture birds and animals for a living are active in those hours . Its also the most beneficial hours for dacoits, murderers, anti national elements and characterless people. After deliberation of the above there is no doubt that such a time can never be “AMRIT VELA”.
What Guru Granth Sahib Ji says about Amrit Vela:
4th Nanak talks about the significance of such hours for a Sikh (SGGS – pages 305-306)
“GUR SATGUR KA JO SIKH AKHAVAI SO BHALKE UDH HARNAAM DHIAVE”
The person who claims to be a Sikh of Satguru has to rise in the late hours of the night/early hours of the morning to meditate on HARNAAM/Name of the Lord.
“UDHAM KARE BHALKE PARBHAATI ISNAAN KARE AMRITSAR NAVE”
He or she puts the effort in these hours , bathes and bathes in Amrit Naam/Nectar.
“FIR CHADE DIVAS GURBAANI GAVE BHAINDIAN UTHDIAN HAR NAAM DHIAVAN”
At and after dawn he or she sings/recites Gurbaani and performing any duties of life keeps meditating on Har Naam/Lords Naam.