13Mirch

Hate it or love it, the kid's got a point. I would say "emulation" is a better substitute for "avatar." The error has been rectified.

LOST IN TRANSLATION Gurbani– Improper Translations? Within the Sikh psyche, the Adi Guru Granth Sahib Ji is honored as being the perpetual embodiment of the Guru. Nanak IV expounds the primacy of Gurbani– the latter Granth’scontent- thus, ‘Bani is the Guru and the Guru the Bani. Within this Bani resides the divine ambrosia…’ (1) Nanak X, within his supplementary Sri Sarbloh Granth, augments this distinction further by proclaiming the supremacy of the Adi Granth owing to it’s status as being the ideology of the ten Nanaks themselves, ‘Seekers of the Divine- akin to the sun with it’s twelve rays so too does the Guru possess twelve forms. The visible manifestation of Divine power resides within the Granth as doctrine and within the Khalsa. Thy slave Gobind proclaims that all victory belongs to the Supreme Master; the true Guru’s form is now the Guru Granth.’ (2) The sun, utilized here as a metaphor for the timeless Akal, is commonly referred to as Surya in Indic mythology. It’s twelve rays are understood to represent the twelve solar sub-deities whose powers combined represent Suraya’s full prowess. (3) The ten physical forms of the Nanaks, their doctrines within the Granth and the latter’s implementation by the Panth embody the full sum of the Akal’s prowess; it is for this reason then that the Granth is identified as being the form of the true Guru for within it resides the doctrinal manifestation of Divine power from which emerges the power of the Panth in both the spiritual and temporal paradigms. (3) In light of the latter, it is easy to comprehend why the Sikhs revere the Adi Guru Granth Sahib Ji as a living monarch; within it’s pages resides the very essence of Sikh philosophy and being. Prior to his demise, in 1708 A.D., Nanak X ratified the contents of the Adi Guru Granthand subsequently consecrated it as Guru Ad perpetuam. This by no means was an innovative step which can be solely credited to the latter Nanak alone. Nanak I, during his worldly sojourns, had already proclaimed the supremacy of the word as such: ‘The word (of the Guru) is indeed the Guru tout court; the consciousness is the disciple…’ (4) That word, now contained within the aforementioned Granth, was ultimately acknowledged as Guru for all perpetuity thus ratifying Nanak I’s eradication of all physical differences between the Guru and the Guru’s ideology. Prior to colonialism, and contrary to popular belief, a plethora of scholarship abounded on the Adi Granth and it’s primacy in the Sikh world. The Nirmala and Udasi traditionalists, parallel to scribing superlative manuscripts, also prepared extensive commentaries on the Granth and it’s historicity. (5) The famed 18th century Nihung savants Akalis Deep Singh and Mani Singh prepared numerous folios detailing the philosophical facets of the Granth, it’s relation to the allegorical Dasam Granth and it’s historicity in light of mythologized hagiographies and more down to earth accounts. (6) Tragically these voluminous manuscripts no longer reside with the collective Panth– a majority languish in private collections with a particular percentage having been reported missing and/or having been confiscated by the Indian Armed Forces during the Bluestar fiasco. In the post-colonial era, and in a changed world, Sikh literati was confronted with the challenge of preserving the essential nuances of Gurbani as it’s forebears had done once. Its efforts were for naught. The onset of colonialism had seen the effacement of Gurmat, as comprehensive paradigm, and the emergence of the polar extremes of Sanataanism and Abrahamic vis-a-vis the Adi Granth. This dichotomy is best represented by the histories of both the Amritsar Singh-Sabha and the Lahore Singh-Sabha, both being organizations which were dedicated to confronting the rising literary offensives being launched against the Sikhs by evangelical proselytizers, Hindu radicals and Muslim zealots. (7) The Amritsar Sabha consisted of Sikh traditionalists, particularly those from the British backed Dharam Duja Nirmal Panchiyat Akhara, who: ‘saw the Sikh Panth as one among the myriad streams constituting “Sanataan Dharma,” the so-called eternal tradition that identifies its source of authority as the Veda. These self-styled ‘Sanataan Sikhs’ can be traced to those groups that refused to take Khalsa initiation on the grounds that the “Khande-Ka-Pahul” ceremony polluted their ritual boundaries and threatened their Caste status which they regarded as primary.’ (8) The Lahore Sabha, composed of anglophile elite, meanwhile articulated a vision of Sikhiwhich radically differed from that of it’s Amritsar counterpart: ‘Their evolving vision of Sikh tradition came to be known as Tat Khalsa, that is, Sikhism devoid of popular custom and a return to a real or imagined golden age…’ (9) Eventually the Lahore Sabha, enjoying the patronage of intellectual heavyweights of the day, triumphed over it’s more vague Amritsar fellow. The result was that the philosophical comprehensions of Gurbani began to sporadically swing from one extreme to another; from Sanataan to Abrahamic and vice versa. The middle path of Gurmat was eventually discarded. Even in the 21st century, translations of Gurbani from both schools of thought are often misleading and lacking any contextual grounding. We present two case studies below. Study One: The Pitfalls of Comparative Analysis. The Lahore Singh-Sabha, with the aid of the printing press and a proficient grasp of English, produced endless streams of literature aimed at a fast-growing class of Sikh intellectuals who ceaselessly devoured text after text on Sikh fundamentals and praxis. Even into the mid-twentieth century the words of Bhai Khan Singh Nabha, Professor Gurmukh Singh and Bhai Vir Singh-all prime functionaries of the Lahore Sabha- were treated as being sacrosanct and no opposition against them was tolerated. These men, in order to confront the Sanataan school of thought, had interpreted Sikhiin Abrahamic norms of the day. Comparative philosophy-analyzing the similarities and variations among religious ideologies- naturally formed the backbone of their works as their prime target was to refute the offensives being launched against the Sikh faith by other faiths. The purview of their works can be judged from the fact that all ratified translations of the Adi Granth, even today, are judged against their criterion. In circa 1960 A.D. Dr. Gopal Singh, influenced by the aforementioned Sabha, published his dual volume English translation of the Adi Granth. Accurate, to a degree, the translation nonetheless omitted the more salient facets of Sikh philosophy. ‘He… knows his Master and Compassion comes into him, (and) becomes eternal he: he dies not thereafter…’ (10) In Sikh theology the immaculate Akal is often described as being formless and devoid of all dichotomies. Dr. Gopal Singh’s translation, borrowing heavily from Calvinistic doxa, superficially adjudges Akal and God to be the same hence attributing the latter’s masculinity to the former who is essentially without form. In 1962 A.D., Manmohan Singh would present his own English-cum-Punjabi transliteration/translation to the Sri Akal-Takhat for distribution to the Sikh world at large. Again, akin to Gopal Singh’s work, Manmohan Singh’s work is also evidently reliant on Abrahamic principles and even obfuscates comparative philosophy with the Gurbani itself! A sterling example is Manmohan’s translation/transliteration of the below Pauri by Nanak I. A translation of the original Gurmukhi should read as follows: ‘ਮੁਸਲਮਾਣੁ ਕਹਾਵਣੁ ਮੁਸਕਲੁ ਜਾ ਹੋਇ ਤਾ ਮੁਸਲਮਾਣੁ ਕਹਾਵੈ ॥ To identify yourself as a Muslim is difficult; but if you are, then and only then will you be known as one. ਅਵਲਿ ਅਉਲਿ ਦੀਨੁ ਕਰਿ ਮਿਠਾ ਮਸਕਲ ਮਾਨਾ ਮਾਲੁ ਮੁਸਾਵੈ ॥ To be a true Muslim first accept the primal deen (deen being religion with primal defining it as the first of all religions i.e. numenon vis-a-vis Sikh philosophy (11)) as being sweet. Just as a file scraps away rust, discard all aggrandizement by distributing your possessions among the needy. ਹੋਇ ਮੁਸਲਿਮੁ ਦੀਨ ਮੁਹਾਣੈ ਮਰਣ ਜੀਵਣ ਕਾ ਭਰਮੁ ਚੁਕਾਵੈ ॥ Becoming such a Muslim, tread the path of the Saints (the primal deen) and all your delusions about life and death will be effaced. ਰਬ ਕੀ ਰਜਾਇ ਮੰਨੇ ਸਿਰ ਉਪਰਿ ਕਰਤਾ ਮੰਨੇ ਆਪੁ ਗਵਾਵੈ ॥ Accept the Divine writ, accept the doer above your head and obliterate all ego. ਤਉ ਨਾਨਕ ਸਰਬ ਜੀਆ ਮਿਹਰੰਮਤਿ ਹੋਇ ਤ ਮੁਸਲਮਾਣੁ ਕਹਾਵੈ ॥੧॥ When the above are met only then, oh Nanak, are mercy and compassion displayed to all beings and only then can one call oneself a Muslim.’ (12) The above translation is based on preceding cantos which cut to the heart of Islamic practices, ‘ਪੰਜਿ ਨਿਵਾਜਾ ਵਖਤ ਪੰਜਿ ਪੰਜਾ ਪੰਜੇ ਨਾਉ ॥ (The Islamic credo) enjoins 5 different prayers for five different times. ਪਹਿਲਾ ਸਚੁ ਹਲਾਲ ਦੁਇ ਤੀਜਾ ਖੈਰ ਖੁਦਾਇ ॥ The real 5 prayers (vis-a-vis Gurmat) are the prayer of integrity; the prayer of honesty; the prayer of universal good. ਚਉਥੀ ਨੀਅਤਿ ਰਾਸਿ ਮਨੁ ਪੰਜਵੀ ਸਿਫਤਿ ਸਨਾਇ ॥ The prayer of self-virtue and the prayer of singing (Vahguru’s) panegyrics. ਕਰਣੀ ਕਲਮਾ ਆਖਿ ਕੈ ਤਾ ਮੁਸਲਮਾਣੁ ਸਦਾਇ ॥ With these five prayers is also the kalma of faith; of righteous living- if imbibed, then you are a true Muslim. ਨਾਨਕ ਜੇਤੇ ਕੂੜਿਆਰ ਕੂੜੈ ਕੂੜੀ ਪਾਇ ॥੩॥ Oh Nanak, if such prayers and such a kalma are not accepted then one only earns falsehood.’ (13) Who is a Muslim vis-a-vis Islam? The Shadaah– the Islamic testimony of faith- defines a Muslim as being one who believes, ‘There is none worthy of worship except Allah and Muhammad is his final Prophet…’ (14) Let us now look at Manmohan Singh’s analysis of this Shabad and how he attempts to distort the essence of the Pauri: ‘ਮੁਸਲਮਾਣੁ ਕਹਾਵਣੁ ਮੁਸਕਲੁ ਜਾ ਹੋਇ ਤਾ ਮੁਸਲਮਾਣੁ ਕਹਾਵੈ ॥ It is difficult to be called a Muslim; if one is truly a Muslim, then he may be called one. ਅਵਲਿ ਅਉਲਿ ਦੀਨੁ ਕਰਿ ਮਿਠਾ ਮਸਕਲ ਮਾਨਾ ਮਾਲੁ ਮੁਸਾਵੈ ॥ First, let him savor the religion of the Prophet as sweet; then, let his pride of his possessions be scraped away. ਹੋਇ ਮੁਸਲਿਮੁ ਦੀਨ ਮੁਹਾਣੈ ਮਰਣ ਜੀਵਣ ਕਾ ਭਰਮੁ ਚੁਕਾਵੈ ॥ Becoming a true Muslim, a disciple of the faith of Mohammed, let him put aside the delusion of death and life.’ If only Manmohan Singh had bothered to properly contextualize the Shabad in light of it’s predecessor would he have realized that he was shooting himself in the foot. His comparative analysis ultimately merges with his translation in such a way that no demarcations can be drawn. The original Gurmukhi does not mention either Prophet or even Muhammad! How Manmohan Singh came to the conclusion that this Shabad explicitly instructs Muslims to be Muslims as per the Quranic criterion is beyond any sane individual especially when the Shadaah and Gurbani are scrutinized side-by-side. The latter emphasizes the renouncing of Islamic doxa whereas the former emphasizes it’s preservation; in an attempt to somehow reconcile two polar philosophies, Manmohan Singh’s work fails to preserve the essence of the original Shabad and instead twists it’s meaning to provide an altogether divergent perception of the Sikh ethos. Study Two: Analyzing the middle path through varied lenses. The twentieth century witnessed not one, not two but at least five translations of the Adi Guru Granth Sahib Ji- though a certain portion of Sikhs opine that Sant Singh Khalsa’s translation, carried out under the aegis of the controversial Yogi Harbhajan, is nothing more than sheer plagiarism owing to it’s facsimile with Manmohan Singh’s multi-volume work. (15) Not all translators relied exclusively on the literary milestones established by the Lahore Singh-Sabha. The more adventurous ones acquired the literature produced by the Amritsar Sabha and offered a middle ground analysis i.e. an amalgamation of both the Sanataan and Abrahamic comprehensions of Gurbani. Doubtless these middle-men paid lip-service to the socio-political facets of Nanakianism, but when it came to incorporating the latter in their works they miserably failed. The Sanataan school, owing to it’s root in Vedant, does not emphasize the householder’s life but rather the diametric opposite i.e. the quietest attitude to life. These particular translations, then, rely heavily on Indic mythology and concepts to provide a comprehension of Gurbani which is the polar opposite of it’s Abrahamic counterpart and also Gurmat. Juxtapositions and self-contradictions are the order of the day where these translations/transliterations are involved. Bhatt (itinerant minstrel) Kaal-or Kalh- whose compositions are housed in the Adi Guru Granth Sahib Ji proclaims the following vis-a-vis Nanak I: ‘ਗਾਵਉ ਗੁਨ ਪਰਮ ਗੁਰੂ ਸੁਖ ਸਾਗਰ ਦੁਰਤ ਨਿਵਾਰਣ ਸਬਦ ਸਰੇ ॥ I sing the Glorious Praises of the most exalted Guru Nanak, the Ocean of peace, the Eradicator of sins, the sacred pool of the Shabad, the Word of God. ਗਾਵਹਿ ਗੰਭੀਰ ਧੀਰ ਮਤਿ ਸਾਗਰ ਜੋਗੀ ਜੰਗਮ ਧਿਆਨੁ ਧਰੇ ॥ The beings of deep and profound understanding, oceans of wisdom, sing of Him; the Yogis and wandering hermits meditate on Him. ਗਾਵਹਿ ਇੰਦ੍ਰਾਦਿ ਭਗਤ ਪ੍ਰਹਿਲਾਦਿਕ ਆਤਮ ਰਸੁ ਜਿਨਿ ਜਾਣਿਓ ॥ Indra and devotees like Prahlaad, who know the joy of the soul, sing of Him. ਕਬਿ ਕਲ ਸੁਜਸੁ ਗਾਵਉ ਗੁਰ ਨਾਨਕ ਰਾਜੁ ਜੋਗੁ ਜਿਨਿ ਮਾਣਿਓ ॥੨॥ KAL the poet sings the Sublime Praises of Guru Nanak, who enjoys mastery of Raaj Jog- the Yoga of meditation and success. ||2||’ (16) Firstly, the original Gurmukhi makes mention of Raaj Jog but does not provide the latter’s definition as is done by the anglophonic transliteration. Kaal’s compositions, it must be understood, are not intended for singular reading but rather as a continuation of his predecessors’ words. No mention is made of Nanak I being either a recluse or a hermit by prior Bhatts. Several demi-gods, however, are mentioned and after providing a brief sketch of their actions they are cataloged as being individuals who attempted to align faith with state i.e. religion and politics. Raaj Jog, then, in light of the latter does not define Raja Yoga i.e. Asthanga Yoga but rather the union/demarcation of faith and state. The demi-gods, as implied by the Bhatts, attempted to harmonize both political and religious nuances. They were essentially kings with spiritual tendencies; Nanak I, in contrast, however was not a monarch in the worldly sense. Rather, he was a Guru who challenged the politico-religious nuances of his day and perfected a principle of Raaj Jogwhich mandates the spiritual seeker to practice his field whilst residing in the day-to-day life of the world. Why does Kaal sing praises of the Guru? The Sanataan perception ascribes this to the Guru being a practitioner of Asthanga Yoga, but Kaal’s words (if contextualized properly) reveal another meaning altogether; Sikh spiritualism goes hand-in-glove with the faith’s emphasis on socio-political liberation. This, essentially, is true Raaj Jog. Kaal’s succeeding canto reinforces this principle: ‘Kapila, and the other Yogis sing of Guru Nanak. He is the Avataar, the incarnation of the Infinite Lord. Parasraam the son of Jamdagan, whose axe and powers were taken away by Raghuvira, sing of Him. Udho, Akrur and Bidar sing the Glorious Praises of Guru Nanak, who knows the Lord, the Soul of All. Kaal the poet sings the Sublime Praises of Guru Nanak, who enjoys mastery of Raaj Jog.’ (17) Sources: (1) Adi Sri Guru Granth Sahib Ji, ang. 982. (2) Sri Sarbloh Granth transliteration, vol.ii, ang. 496. (3) Singh J; (1981) Percussions of History, pg. 164, Nanakshahi Trust, Punjab. (4) Adi Sri Guru Granth Sahib Ji, ang. 943. (5) Prof. Sahib Singh; (1996) About the Compilation of Sri Guru Granth Sahib, pg. 17. (6) Accessed from https://www.sikhnet.com/news/baba-deep-singh-great-warrior-and-scholar-sikhism (7) Accessed from http://www.discoversikhism.com/sikhism/singh_sabha.html (8) Mandair P.A; (2013) Sikhism: A Guide for the Perplexed, Bloomsbury Publication, pg. 83. (9) Jones W. K; (1992) Religious Controversy in British India: Dialogues in South Asian Languages, State University of New-York Publishing, pg. 204. (10) Accessed from http://www.sikhiwiki.org/index.php/SGGS_translations (11) See S.Kapur Singh, Sikhism for the Modern Man. (12) Adi Sri Guru Granth Sahib Ji, ang. 141. (13) Ibid. (14) Accessed from http://www.islamweb.net/en/article/134495/who-is-a-muslim (15) Accessed from http://sikhfreepress.org/headlines/2667/american-yogis-distort-sikh-scripture (16) Adi Sri Guru Granth Sahib Ji, ang. 1389. (17) Ibid. https://tisarpanthdotcom.wordpress.com/2017/10/29/a-matter-of-translation/

The Akal-Takhat embodies the supremacy of the Khalsa Panth over all earthly states; that is why it is repeatedly attacked: https://tisarpanthdotcom.wordpress.com/2017/08/06/of-miri-and-piri/

If I recall correctly, the prominent martyrs of Kharkoo Jathebandis called him a martyr. Are they liars then?

I actually stumbled upon some material related to this particular perception that the Sant was created by the Congress. I also interviewed some people, informally, in regards to this matter as well, here's what I received: The Congress desired a charismatic figurehead who could split the Akalis as much as the charlatan Fateh Singh had done when he and the foolish Tara Singh had confronted each other. The Congress through the wily manipulation of the media directed more attention towards the Sant rather than the Akalis and built up his image as the prime leader of the Sikhs. The overall plan was to wean him away from the Akalis and leave them in the lurch- they would be politically impotent and also fallen in the eyes of the Sikhs (not that they were ever high to start with). Giani Zail Singh already had Santa Singh Nihang in his hands, but the Budha-Dal chief was not that charismatic and was also myopic in that that he perceived all matters to be Nihang vs. Akali/SGPC conflict. He was not above aligning himself with the Akalis at time as well- often in land disputes he acted as an enforcer and took over the disputed land with Akali blessings. The first time the Sant was accused of being a Congress agent was during the SGPC elections. The Sant supported Bhai Amrik Singh who, in turn, was running against Jiwan Singh Umranagal. 'The second-class treatment of the Sikhs, in the greater Indian union, and the ennui of their politicians made the Sikhs ripe for a varied leadership. Sant Jarnail Singh would move to occupy this vacuum when, in 1979, he would canvass for Bhai Amrik Singh in the 1979 S.G.P.C elections. Contrary to the popular claim that he was spearheading a religio-political campaign for the then Congress regime, the Sant was instead occupied in attempting to revise the very matrix of post-colonial Sikh politics. Amrik Singh, the son of Kartar Singh and president of the A.I.S.S.F, squared off against the veteran Jiwan Singh Umranagal. (4) As per the S.G.P.C’s own constitution, no non-Sikhs were to be allowed to either participate in or vote in the elections. With the Sant on his side it seemed, to spectators at least, that Amrik Singh’s victory was inevitable. Umranagal, an adroit tactician, though would have the last say on the matter. Perceiving the advantages which Amrik Singh held over him, Umranagal would acquire the blessings of both the Akalis and the S.G.P.C in rigging the election with the aid of Nirankari and Radha Soami voters. (5) Come election day, he would gain a landslide win over the dismayed Amrik Singh.' https://tisarpanthdotcom.wordpress.com/2016/12/23/friends-and-foes/ To derail the AISSF, Umranagal employed the Congress Card alleging that Amrik Singh was a Congress agent and would nationalize Sikh religious affairs if given a victory over him. Regarding the Nirnakaris, the true head of the mission was Dr. Mann Singh Nirankari (d. 2008 I think); his father had submitted to the Akal Takhat and proclaimed the end of the Nirankari mission- political elements and the Dayal family (Ranjit Dayal's family) however had trussed up one Gurbachan Singh against Dr. Mann Singh. The doctor also wrote a book on his struggle to gain justice through the Indian judiciary against Gurbachna and his predecessors who had corrupted his ancestral repute. The second time he would be accused of being a Congress agent was by Sucha Singh Chotepur, Badal and Umranagal. They would pen a letter in the Ajit citing they had evidence against him and would present it at the Sri Akal Takhat. On D-day, not one of them showed up with this evidence; asked subsequently as to why, the trio beat a hasty retreat. The third time was immediately after the second, this time it was by Longowal. It must be remembered that Jiwan Singh, as a Punjab cabinet minister, had granted the Nirankaris permission to hold their samagam in Amritsar which resulted in the martyrdom of 13 Sikhs (I have collated several eyewitness accounts at home and will post them up soon); Sant Jarnail Singh had gone to Manji Sahib that day and interrupted Umranagal's so-called sangat darshan to request him for aid against the Nirankaris who were threatening to set alight a Bir Sahib right in Amritsar. In front of at least 12,000 people (I emphasize here again that this is straight from an eyewitness) Umranagal initially ignored him and after pressure from the sangat snapped out that he could do nothing. After the massacre he hurried back into the Gurughar and began lambasting the Sant saying that he had attacked the Nirankaris when the Sant wasn't even at the locus of the clash to begin with!

Does anyone have any newspapers etc, from the time, regarding Santa Singh's 22 misdeeds mentioned in the below article? http://www.1984tribute.com/Jhujaroo-Jeevani.php?id=395

Diwala sounds something like a masculinization of Diwali. Otherwise I am just asking my question based on the conflicting theories which I have heard over the years.

Does it though?

Its a metaphor, but the Sang Samaj thrives on conflating metaphor with reality.

This myth is actually found in the Gurbilas Patshahi Dasvi. A few months back the controversial Iqbal Deen, Jathedar of Patna Sahib, narrated it from on-stage.

Till next time then.

Just a kid impersonating an adult- he will grow out of it soon enough. We were all like this in our early days- gay or not.

Why don't you make a thread about this as well? "Jacfsing2's blindness will bring about the demise of Sikh sovereignty..."

The kid makes sweeping generalisations, when he is caught out he whinges and makes a thread claiming minority status.

Not into unhealthy foods like that, jhatka Maas though is what I prefer. Please, construct a new insult with that- something like: "you kanjar manmukh, you do jeev hatheya and think you are a soorma"

I never advised you to stop though, keep going. You accuse me of harassing you since day one, I request you to provide all the evidence- instead, you elect to beat a retreat by resorting to imprecations.

Do keep this thread up though. Next time you feel like having a whinge, we will all return here. OK? And the digression and the retreat? Lost steam already?

Want me to shed a few tears? Just asking.... You are treating your own homosexuality as an Achilles heel: " I am gay, don't #%&@ with me."

Got some more? Keep the vitriol flowing my fine friend. P.S. I never claimed masculinity but maybe you can make a thread on that as well? '13mirch is a radical masculine taking it out on poor me...'

You are playing the victim card, please go through all the threads where we have interacted and post up all the times I have given you affront- also please do not forget to check your inbox, in case that may evade you.

Go on, hurl some more. I am still not moved, come closer to the hellhole you reside in- how your beloved Hindu neighbors will rape my female relatives; maybe how they will put a tyre around my neck or even how I will rot in jail? Come on, get some more insults from the material I have given you.

No skin off my nose- obviously it will just exhibit your so-called Sikh credentials if you do. I am not the type to make a thread about it and weep into my pillow.

Can you substantiate the 'since day one' claim? Or is this another attention seeking formula? I advise any third party to view this particular member's conflictual comments and their edit history as well to verify the veracity of his accusations.

Don't worry about that kid- your own finger-pointing is getting these taunts hurled at you so why blame someone else? On another thread you were crying about how your friends were treating you and wiping dirty hands with your turban, yet here you moan about being called a gaandu. I am not low like you so may Waheguru give you the courage to renounce all this attention seeking behavior and instead give you some loins. Get that ultra feminism out of your head "fella" and grow a pair.

Get lost gaandu