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क्या सिख हिन्दूओ का ही सुधरा हुआ रूप हैं लगभग 1960 के करीब शिमला में #विश्व_धर्म_सम्मेलन करवाया गया!जिस में तकरीबन सब धर्म के विद्वानों ने हिस्सा लिया और अलग अलग हवाले देकर अपने =2 धर्म को उच्च दिखाने की कोशिश की !
पर जब हिन्दू धर्म की तरफ से #डॉ_राधा_कृष्णन की बारी आईं तो यहाँ उसने वेदों को उच्च बताया वहीं ये भी कह दिया कि “चाहे सिख आज यहाँ विचार करने आएं हैं पर इनको हिन्दू धर्म से अलग मत समझा जाएँ जैसे…..
Bhai Kapur Singh Sirdar
सिखों को हिन्दूओ का अंग साबित करने के लिए उसने कुछ हवाले दिये ….
1️⃣ #श्री_गुरु_नानक_देव_जी ने कुछ अलग नहीं कहा था जो कुछ गुरु ने कहा वे पहले ही. वेदों में दर्ज था!
2️⃣ सिखों के रिश्ते नाते हिन्दूओ के साथ हैं!
3️⃣ सिखों की शक्ल सुरत और रीति रिवाज तकरीबन हिन्दूओ के साथ मेल खाते हैं! अंत में सबसे महत्वपूर्ण वात उसने ये कही कि
4️⃣ सिख, हिन्दूओ का ही #सुधरा हुआ रूप हैं इस लिए इनको हिन्दू ही समझा जा माना जाएँ!
#सिख_क़ौम की खुश किस्मती कह लो कि उस समय वहां सिख विद्वान #सरदार_कपूर_सिंह भी मौजूद थे जब उनकी बारी आईं तो उन्होंने ऐसे करारे जवाब दिये कि #डॉ_राधा_कृष्णन को कोई बात नहीं सुझी और शर्म सार हो गया!#सरदार_कपूर_सिंह ने कहा कि
1️⃣ मान लेते हैं कि सब कुछ वेदों में मौजूद था तो इसका मतलब कि सब हिन्दू मूर्ख थे जिनको चार=पाँच हजार साल से ये सब कुछ वेदों में दिखा ही नहीं जो #गुरु_नानक_देव_जी ने कहा हैं इसका मतलब कि गुरु साहेब पहली महान शख्सियत हुए हैं जिन्होंने वेदों में ये सच पहचाना और लोगों को बताया!फिर सरदार साहब ने कहा कि धरती के उपर लोहा, पानी, मिट्टी, तेल सब कुछ मौजूद होता हैं पर दुनिया उस वैज्ञानिक को मानती है जो इनके मेल जोल से मशीनरी आदिक की खोज कर देता हैं इस लिए अगर मान भी लिया जाये कि सब वेदों में मौजूद था फिर भी इसको सही ढंग से उपयोग करने का तरीका #गुरु_नानक_देव_जी ने ही सिखाया!!!!
2️⃣ रिश्ते नातो की बात करते उन्होंने कहा कि इंसानियत के नाते हम हिन्दू, मुस्लिम, बोधी, जैनी सबको भाई मानते हैं! आगे कहा कि “महाभारत में भीम ने हडंबा नामक एक शुद्ध औरत के साथ विवाह किया था ,पर न तो भीम ने धर्म परिवर्तन किया और न ही हडंबा ने, भीम हिन्दू का हिन्दू रहा और हडंबा शुद्ध की शुद्धर! उन्होंने यहाँ तक कह दिया कि #तुम_लोगों_ने_मुस्लिम_को_बहुत_लड़कियाँ_दी_हैं पर इससे न तुम मुस्लिम बने न वे हिन्दू बने इस लिए रिश्ते के आधार पर धर्म कभी एक नहीं होते!
3️⃣उन्होंने ने कहा कि किसी के खुशी, ग़म और त्योहारों में शामिल होने से रीती रिवाज कभी एक नहीं होते!सिखों के अपने अलग रीति रिवाज और त्योहार हैं, और सब से महत्वपूर्ण विषय कि “सिख, हिन्दूओ का ही सुधरा हुआ रूप हैं का करारा जवाब देते कहा कि
4️⃣ “अगर सिख, हिन्दूओ का सुधरा हुआ रूप हैं तो इसका मतलब कि हिन्दू बिगड़ा हुआ रूप हैं” इस लिए देश कि सब सम्मान योग पद (प्रधान मंत्री,जज, राशट्र पति, फौज मुखी, पुलिस मुखी, ) सब पर सिखों को होना चाहिए क्योंकि सिख सुधरा हुआ रूप हैं !
सरदार कपूर सिंह ने कहा कि देश का प्रधानमंत्री जा राष्ट्रपति सुधरा हुआ होना चाहिए बिगड़ा हुआ क्यो हो !
सरदार कपूर सिंह जी के इन सवालों का जवाब आज तक कोई हिन्दू विद्वान नहीं दे सका, सिख क़ौम कि विद्वान चाहे गिनती में सीमित थे पर उन्होंने कभी क़ौम की पीठ नहीं लगने दी !
[नोट=ये पोस्ट किसी को नीचा दिखाने या आहत करने के लिए नहीं की गयी ये सिर्फ 1960 में शिमला के विश्व सम्मेलन में सरदार कपूर सिंह द्वारा डॉ राधा किशनन को दिये गये जवाबो पर केंद्रित हैं जो सिखों को हिन्दूओ का अंग कह कर #सिख_अलग_क़ौम कि सिद्धांत से मुनकर था]… Google विकिपीडिया विश्लेषण ✍कर्नल सब्बरवाल
Bhai Kapur Singh Sirdar
Bhai Kapur Singh Sirdar (2 March 1909 – 13 August 1986), the son of Didar Singh, was a civilian, parliamentarian and intellectual, who was a master of manysided learning. Besides Sikh theology, he was vastly learned in philosophy, history and literature. He was born into a farming family, at the village Chakk in Ludhiana district on 2 March 1909.
Sirdar Kapur Singh received his Master’s degree, first class first, at the prestigious Government College, Lahore, after which he went to Cambridge to take his Tripos in Moral Sciences.
A distinguished linguist he had mastered several of the languages of the east and the west. Besides English, which he could spin around his fingers with extraordinary subtlety and finesse, he had facility in Persian and Arabic as well as in Sanskrit.
In addition to these, he claimed easy acquaintance with such discrete fields as astrology, architecture and space science. In spite of his knowledge covering many disparate areas, Sirdar Kapur Singh’s principal focus was Sikh literature and theology. A stickler for accuracy of fact and presentation he stood up foursquare to any misrepresentation or falsification of any shade of Sikh thought and belief. He was most vigilant and unbending in this respect.
Stood against discrimination against Sikhs
Selected into the Indian Civil Service he served in various administrative posts in the cadre. In 1947, he was appointed deputy commissioner of Kangra. He was particularly irked by the growing narrow politics of the government biased against the Sikhs, but what incensed him the most was a circular letter, dated 10 October 1947, that was issued by the state governor, Chandu Lal Trivedi, warning district authorities in the Punjab against what was described as the criminal tendencies of the Sikh people. Kapur Singh filed a strong protest against Trivedi’s utterly wild accusation. This seemingly invited the governor’s wrath, as charges were brought against him, which led to his dismissal from the service.
Sirdar Kapur Singh became an ardent supporter of the Akali demand for a Punjabi speaking state. After a brief stint as Professor of Sikhism under the authority of the Akal Takht, he joined active politics.
In 1962, he was elected to the lower house of the Indian Parliament and in 1969 he became a member of the Punjab Vidhan Sabha (State Legislative Assembly). He was forthright in speech and an unrelenting critic of the government’s policies which discriminated against the Sikhs.
Major influence behind Anandpur Resolution
As a Sikh ideologue he was the moving spirit behind the Anandpur Sahib Resolution that was adopted by the Shiromani Akali Dal in 1973, which like several other of his pronouncements became a crucial enunciation of modern Sikh political formula and policy.
A very stirring Sikh document of the modern period was the Presidential address given at the Hari Singh Nalwa conference convened at Ludhiana on 14 July, 1965, Although it was nowhere specified, that document as well as, all important Sikh political or intrinsically scholarly documents of that period bore the imprint of Kapur Singh’s thinking, if not the ink of his pen.
In sonorous phrase, the conference resolution said:
1. This Conference in commemoration of General Hari Singh Nalwa of historical fame reminds all concerned that the Sikh people are makers of history and are conscious of their political destiny in a free India.
2. This Conference recalls that the Sikh people agreed to merge in a common Indian nationality on the explicit understanding of being accorded a constitutional status of cosharers in the community, which solemn understanding now stands cynically repudiated by the present rulers of India. Further, the Sikh people have been systematically reduced to a subpolitical status in their homeland, the Punjab, and to an insignificant position in their motherland, India. The Sikhs are in a position to establish before an impartial international tribunal, uninfluenced by the present Indian rulers, that the law, the judicial process, and the executive action of the state of India is consistently and heavily weighted against the Sikhs and is administered with unbandaged eyes against its Sikh citizens.
3. This Conference, therefore, resolves, after careful thought, that there is left no alternative for the Sikhs in the interest of self-preservation, but to frame their political demand for securing a self determined political status within the Republic of Union of India.
The author’s name is not mentioned here, but it is clearly the handiwork of Sirdar Kapur Singh. The Shiromani Gurdwara Parbandhak Committee’s publication at the time of the Nirarikari attack on the Sikhs is described thus:
THEY MASSACRE SIKHS : A While Paper by the Sikh Religious Parliament (Shiromani Gurdwara Parbandhak Committee)
Sirdar Kapur Singh, besides being an extraordinarily learned man, was a prolific writer.
In addition to his Parasharprashna, in English, which ranks as a classic on Sikh philosophy, his other works include Hashish (Punjabi poems), Saptasring (Punjabi biographies), Baku Visthaar (Punjabi essays), Pundreek (Punjabi essays on culture and religion), Mansur alHallaj (monograph on a Sufi saint), Sachi Sakhi (memoirs), Sacred Writings of the Sikhs (a UNESCO publication) Read Online Selections From the Sacred Writings of the Sikhs Unesco Collection of Representative Works, Me Judice (English miscellany), Sikhism for Modern Man, Contributions of Guru Nanak, The Hour of Sword, and Guru Arjun and His Sukhmani.
Sirdar Kapur Singh died after a protracted illness at his village home in Jagraori in Ludhiana district on 13 August 1986.
Address to the Indian Parliament, 6 September, I966
See Betrayal of the Sikhs, the minutes of the Indian Parliament, 6 September, I966, featuring Sardar Kapur Singh’s address to the Indian Parliament.
Betrayal of the Sikhs (Address to Indian parliament by S. Kapur Singh) 6th September, 1966) Mr. CHAIRMAN: Motion moved: That the Bill to provide for the re-organisation of the existing State of Punjab and for matters connected therewith, be taken into consideration. SHRI KAPUR SINGH: Madam Chairman, I have gone through this draft Bill most carefully and I have heard the Honourable Home Minister with the diligence and respect which his speeches and utterances always deserve. Madam Chairman, as it is, I have no option but to oppose this Bill. Like the curate’s egg, though it might be good in parts, it is a rotten egg. It might be edible, but only as a measure of courtesy, as it is devoid of nutritional qualities and since its putrefaction is far gone, it is really unfit for human consumption. SHRI TYAGI: It depends upon the power of digestion. Sirdar Kapur Singh S. KAPUR SINGH: I am convinced that it is deleterious for the Sikhs however strong their stomachs might be supposed to be, as Honourable Mr. Tyagi hints. I oppose this Bill, on behalf of my constituents and reject it on behalf of my parent party, Shiromani Akali Dal. I do so for three reasons, firstly, it is conceived in sin, secondly, it has been delivered by an incompetent and untrained midwife and thirdly, it is opposed to the best interests of the nation, as it will almost certainly lead to a weakening of national integration and loss of faith in the integrity of those who exercise political power in the country. SHRI TYAGI: It is not an illicit child. S. KAPUR SINGH: It is not an illicit child but it is conceived in sin. It may have the vigour of hybrid offspring but unfortunately, it is an offspring of a miscegenous union, and, therefore, I oppose it. I say, it is conceived in sin, because it constitutes the latest act of betrayal of solemn promises – series of solemn promises – given to the Sikh people by the accredited leaders of the majority community, by the revered leaders of the Congress national movement, and by the unchallenged spokesmen of the ruling party.
Part 2 : Betrayal of the Sikhs (By S. Kapur Singh to PARLIAMENT) The second link is that in the year 1932, at the time of the Second Round Table Conference, the British Government, through Sardar-Bahadur Shivdev Singh, then a member of the Indian Secretary of State’s Council, made an informal proposal to the Sikhs that if they dissociate finally with the Congress movement, they would be given such a decisive political weight-age in the Punjab, as would lead to their emerging as a third independent element in India after the British transfer Power to the inhabitants of this subcontinent. The much maligned, the naive, Master Tara Singh, to my personal knowledge, promptly rejected this tempting offer. I was then a student at the University of Cambridge and was closely associated with these developments. The third link is this: In the month of July, 1946, the All India Congress Working Committee met at Calcutta, which reaffirmed the assurances already given to the Sikhs, and in his Press Conference held on the 6th July, there, Pandit Jawaharlal Nehru spelt out the concrete content of this solemn undertaking in the following flowery words: “The brave Sikhs of the Punjab are entitled to special consideration. I see nothing wrong in an area and a set-up in the North wherein the Sikhs can also experience the glow of freedom” In these words, an autonomous State to the Sikhs, within India, was promised. Fourthly, in the early Winter of 1946, the Cabinet Mission, while at Delhi, communicated to the Sikhs through the late Sardar Baldev Singh that if the Sikhs are determined not to part company with Hindu India, the British Parliament, in their solicitude for the Sikh people, was prepared to so frame the Independence Act of India, so that in respect of the Sikh home-land, wherever these areas might eventually go, in Pakistan or India, no Constitution shall be framed such as does not have the concurrence of the Sikhs. But Sardar Baldev Singh, in consultation with the Congress leaders, summarily rejected this offer which went even beyond the assurances given by the majority community, in 1929 and in 1946 by Pandit Jawaharlal Nehru in Calcutta.