Travels of Guru Nanak in Sikkim

By: Ajmer Singh Randhawa.
Price 10,00,000 only.

।।ਦੋਹਰਾ।।
ਸ੍ਰੀ ਨਾਨਕ ਪੁਰੁਸ੍ੋੋ਼ਤਮੰ ਪਰਮ ਪਰਾਵਰ ਨਾਥ।

ਯੁ ਗਲ ਚਰਨ ਮਮਬੰਦਨਾ ਧਰ ਪਰ ਧਰਰ ਕਰਰ ਮਾਥ।।੫।।
Sri Guru Nanak is the Highest of the Greatest beings in the World; the
Master of the most exalted.
I bow again and again before your feet and pay obeisance by placing my
forehead on the earth.
The price of this book is only INR 10 lakhs (Rs.10,00,000/-) while the
case is being heard in Court, Or this case is not decided till then. After that no
one shall pay any price, no one will read, and for what? Sikh children don't
even spend money on books while we do.
In this case we have concluded that when any proof is needed in Court,
only evidence to be recognized shall be a book not any website as the websites
could be edited by anyone.
Therefore I request Sikh children to study books, spend money to buy

books also not only on lavishness. Ultimately the knowledge gained from
books shall support and guide you throughout your life.
Author: Ajmer Singh Randhawa.

Copyright © 2020
All rights reserved. No part of this publication may be reproduced, distributed, or

transmitted in any form or by any means, including photocopying, recording, or
other electronic or mechanical methods, without the prior written permission of
the publisher, except in the case of brief quotations embodied in critical reviews
and certain other noncommercial uses permitted by copyright law.
Travels of Guru Nanak in

Sikkim
Author:-Ajmer Singh Randhawa.
First edition in Panjabi : 2020
First edition in English: 2023
Price: Rs. 10.00.000/- only.
Publisher
Randhawa publications.
Printed by:
Ajmer Singh Randhawa.

INDEX
1- Introduction……………………………………………………..…….…….………….… 1 - 3
2- Foreword …………………………………………………..…….............................. 4 - 7
3- Preface …………………………….................................................................. 8 - 10
4- Application in Sikkim High Court ………………………………….. ….… 13 - 20
5- Copy of my petition …………………………………………………….……..….. 21 - 48
6- Summary of reply filed by Res. No.1 …………………………….……... 49 - 63
7- History of Lepchas in Sikkim(JC White)………………………… ... 65 - 70
8- My mistake in Petition ……………………………………………..………….. 71
9- Application for Amendment …………………………………...……….….. 73 - 74
10- Gurudwara Chungthang included in list of
Illegal religious places in Sikkim ……………………………………….... 77 – 78
11- Agreement with Panchayat before renovation of
Gurudwara Chungthang ……………………………………………………… 79 - 82
12- Objection against my amended application by opposing
judicial inquiry on desecration of Guru Granth Sahib by
joint front of SGPC, DSGMC and Siligudi
Gurudwara committee ..……………………………………………..………. 83 - 89
13- Puneet Sekhon, Legal Cell incharge SGPC had sent
WhatsApp message to Manjinder Sirsa to get
Adjournment if Randhawa not work with them ……………… 92
14- Bhai Wadala joined joint front opposing me ………….………..... 93
15- Betrayal by Harminder Ahluwalia ……………………………………… 94 – 97
16- Case subject heard at Akal Takhat …………………………………….. 98 - 99
17- The case is to be fought on 3 points …………………………………… 100
18- The first point ………………………………………………………………..……… 100 - 106
19- The second point …………………………………..…………………….……… 106 - 107
20- The third point …………………………………………………………….……… 107
21- Interpretation from first point
(definition of Forest Land) …………………………………………….….. 108 - 112
22- Section 2 of Forest Conservation Act 1980 ………….…………..…. 110 - 113
23- Complaint sent to Chief justice Sikkim HC ………………………… 113 - 115
24- Research report submitted in Court ……………………...………….. 116 - 139
25- Letter on forest by SDM Chungthang ………………………..……… 140
26- Order of Supreme Court on Forest Land …………………………… 141 - 147
27- Topography 77D/12 Report …………………………..…………………..… 148 - 156
28- Soil identified at Guru Daang Maar Lake
and mapped ……………………………………………………………………..… 156 - 159
29- Analysis report of soil given at no. 8
in Topography sheet ……………………………………….……………….… 157
30- Alpine and Scrub is found beyond Thangu …….…………..….. 160
31- Wasteland definition, classification
and it’s significance …………………………………………………………..…… 162 - 163
32- Pictures taken by tourists beyond Thangu
shows as if driving on Tibetan Plateau ………………..……...…….. 163 - 168
33- Picture of Glacier at Guru Daang Maar (origin of
Tista) in 1900 & 2020 ………………………………………………………..… 170
34- How we reached Supreme court and got stay ………………. 172 - 173
35- List of 20 evidences to prove visit of
Guru Nanak in Sikkim ……………………………………..…………………... 174 - 175
36- Evidence no-1, Major NS Issar ………………………..……………………. 176 - 181
37- Evidence no-2, provided by locals …………………..…………….………. 182
38- Evidence no-3, S. Surinder Singh
Kohli from IADS …………………………………………………………….………… 182 - 186
39- Evidence no-4, Giani Brahma Singh ……………..………............….. 186 - 198
40-Evidence no-5, foundation stone of Gurudwara
Guru Daang Maar laid down by local MLA in 1983 …………… 199
41- Photocopies of book ‘Guru Nanak in the land
of Lamas’….......................................................................................... 200 – 201
42- Why did Guru Nanak not preach Sikh religion
in Himalaya ……………………………………………………………………………. 202
43- Evidence no-6, history on visit of Guru Nanak in
Chungthang and at Lake Guru Daang Maar with giving
date of first enlightenment of Guru Granth Sahib at
Lake Guru Daang Maar ……………………………………………………..…. 203 - 204
44- Evidence no-7, statement (affidavit)
by Harbhajan Singh Setia ……………………………………………………… 205 - 221
45- Evidence no-8, Dr. Tarlochan Singh
(1st evidence Tibetan Lamas in Darbar Sahib) …………..………… 221
46- Evidenceno-9, Dr. Tarlochan Singh
when he met a Tibetan Army Officer …...…………………………….. 222
47- Evidence no-10, revelation made by Sonam Gyatso
before Dr. Tarlochan Singh ………………………………………………..…. 222 - 224
48- Evidence no-11, Guru Nanak’s
visit to easteren Tibet ………………………………………………………….… 225 - 228
49- Evidence no-12, Twarikh Guru Khalsa
Pub. In 1897 by Giani Gian Singh ji ………………………………….…… 228 - 233
50- Statement (Affidavit) by Col DS Grewal
monastery interviewed by Col. DS Grewal ………………………..… 234 - 256
51- Evidence no-13, Head Lama, Lachen …………………………………... 256 - 259
52- Evidence no-14, Intelligence officer
interviewed by Col. DS Grewal …………………………………….….…… 259 - 260
53- Evidence no-15-, Interview with
Rigdzin Rimpoche by Col. DS Grewal ……………………..……....…… 261 - 268
54- Evidence no-16, Tarungpa Tulku on Guru Nanak j..............…. 268 - 271
55- Evidence no-17, Belongings of Gur Nanak at
Lachen Monastery …………………………………………….…………..……..… 271 - 278
56- Evidence no-18, dress Padmasanbhava ………………...……………. 279 - 291
57- Evidence no-19, Maps published 100years ago
shows no sign of religious symbols at Lake Guru
Daang Maar ………………………………………………………………..……..….. 291 - 295
58- Evidence no-20, Dr. KTS Sarao (Head of Buddhist
studies Delhi Uni.)refused to have any information
on visit of Padmasambhava in Sikkim …………………………….….. 295 - 297
59- Snow Lion publishers New York. No response given
when asked to provide any book proving visit of
Padmasambhava in Sikkim …………………………………………....…… 297 – 298
60-Eccelesiastical filed submission on not having any
Historical record on visit of Padmasambhava at Lake …….. 299
61- Pema Lingpa’s writings submitted as evidence
By Eccelesiastical deptt …………………………………………………..……... 300 - 301
62- Nya-Sol prayers ……………………………………….………………………….…. 302 – 308
63- Biography of Pema Lingpa ………………………………………………….. 309 - 310
64- First summary of Lotus Born
By Dr. Anurag Singh ji …………………………………..………………………. 312 - 316
65- Second summary chapter wise
by Ajmer Singh Randhawa …………………………………………….…… 316 - 321
66- Dilgo Khyentse Rimpoche …………………………..………………………. 322 - 325
67- Biography of Yeshe Tsogyal, wife and main disciple of
Padmasambhava where his religious treasure was
hidden by him in her presence …………………………………………… 326 - 328
68- Worship of picture of Guru Nanak ji
In Gompa at Chungthang ………………………………………………….. 329
69- Whether Sikkim a hidden land? ……………………………...………… 330
70- Real meaning of Denjong or demojong ………………..………..... 335 - 338
71- Map of Sikkim in 1642 and 2020 …………………………….……….….. 339 - 340
72- Evacuation of Lepchas from ‘HAA’
province of Bhutan …………………………………..…………………………… 341 - 343
73- How did Sikkim get its name ………………………………………………. 344 - 347
74- Religious Protection Act 1991, Imposition in Sikkim
and effect on Gurudwaras …………………………………………………… 347 - 348
75- Proposal sent by Sikkim Govt to regulate Gurudwaras
or laid a trap for Sikh nation ……………………………………………….. 349 – 364
76- My response to Sikkim on their proposal ……………………………. 365 – 369
77- Application filed with NCM demanding relics of
Guru Nanak preserved at Lachen Monastery …………………… 370 - 373
78- Submission on Synopsis filed before final
judgment in Sikkim High Court …………………………………………… 374 – 379
79- Brief review on final judgment given by Sikkim HC …………. 380 – 387
Introduction
Writer Ajmer Singh Randhawa, an applicant in this case.
By the grace of God, I am not in need of any introduction; I have already

published three of my books. The first book ‘Antim Satya Subhash Bose’ was published
in Hindi about the known freedom fighter Neta ji Subhash Chandra Bose, published by
Netaji Mission, Uttarakhand. It was distributed free of cost.
Then in November, 2nd book was released in English ‘Sikh genocide-India
1984, A BLACK SPOT ON DEMOCRACY’which was well received in India and
other foreign countries. It openly accused the government of how the Indian government
planned to wipe out the entire Sikh community all over India and made every effort to
eliminate Sikhs by applying every means to kill them. This inhumane act was also
perpetrated by the elected government of this country and the Prime Minister Rajiv
Gandhi, who had earlier taken the oath of Prime Monister’s office to protect all citizens
of the country and the Constitution of India, but even than avenged killing of his
mother, the late Prime Minister of India Mrs. Indira Gandhib by two Sikhs and comitted
a heinous attempt to eliminate Sikhs all over India, soon after becoming the Prime
Minister of India, by taking the entire Sikh community as his enemy like Mir Mannu
(Governor of Panjab) in Lahore had taken during Mogul empire.
He was openly supported by the majority Hindu community in this country,
though all the Hindus didn’t take part in the massacre, looting, rape or murder openly
but by voting to Congress party to form the Govt with full majority. It was like an
approval of his elimination drive against Sikh community in India.
Now you have my 3rd book ‘Operation Blue star - When trust shattered,
Betrayals with Sikh nation of India’ in your hands on the Indian military attack on
1
Darbar Sahib (also called as GOLDEN TEMPLE) Amritsar Sahib in 2020 in which the
views of very intelligent Sikh scholars have been shared for the first time. Today's young
generation has also started to blame Sant Jarnail Singh Ji Bhindranwale due to false
propaganda of the Indian government and Hindu terrorist organizations.
My 4th book was in Panjabi ‘੧੯੮੪ ਚੌਥਾ ਘੱਲੂਘਾਰਾ – ਭਾਰਤ ਵੱਲੋਂ ਸਿਖਾਾਂ ਨਾਲ ਸਵਿਾਹਘਾਤ’
was the translation of my book on Sikh genocide.
We acquit Sant Bhindranwale on every allegation by giving all proves in this
book. Sant Ji was only targeted and defamed as he became an obstacle in the path of
political benefits in Punjab to be taken by Indira Gandhi. (The military attack was
certain to take place, it was being prepared a year and a half ago and the Indian Army
was also being trained), every Sikh youth was ready to give his life at the behest of the
saint. The words of Sant Jarnail Singh ji Bhindranwale were so effective that the Sikh
youths had given up taking drugs and chosen to step on the true path of Sikhism.
It was a threatening call to the Hindu fanatic organizations that used to spread
the agenda of Hindutva. They were also exposed on their false and misleading
propaganda that Sikhs are Hindus. To achieve this purpose they wanted to oppress the
Sikh community so that this innumerable nation could never stand in front of them that
were the real reason for the war between Amritsar and Delhi.
And now my this fifth book, ‘Travels of Guru Nanak in Sikkim’ has been written by me
so that if I die unfortunately in near future without being heard in Sikkim High Court,
the trial of Guru Daang Maar case may not get affected and our colleagues may be
provided complete information to take full advantage of this research work to win this
case.
It includes evidence in court on the construction of Gurudwara Guru Daang
Maar. The history on visit of Guru Nanak as told by the locals, evidence of worship of
Guru Nanak by locals, Sikh community is falsely alleged on violating the Forest
Conservation Act 1980 on building the Gurudwara at the shore of the Lake.
The false propaganda by the forest department on the land at Guru Dangmar
Lake has been scientifically exposed. The author has full control over this case but
unfortunately this is what being happened. We are opposed by our own people. The
Siliguri Gurudwara Committee, the Shiromani Gurudwara Parbandhak Committee
Amritsar and the Delhi Sikh Gurudwara Management Committee formed a united front
to oppose the applicant (writer of this book) and to this day we have been stopped from
becoming a party in this case, due to it’s result, we could not take any advantage of our
research, except for some of the evidences that we attached to our petition, we could not
submit any other evidence in court.
Now being in the last stage of my life (72+ years old at present), there is no
guarantee of life and after having three heart attacks, I can’t predict when I shall be
called by the almighty Waheguru. So all this has been presented in writing, the Khalsa
nation may not face defeat in this case in court. This is the duty of the Guru and
2
whatever knowledge the Guru has blessed me which I have been penned down on
paper.
When we reached Sikkim to fight this case, we had no information about the visit
of Guru Nanak in Sikkim, all the day and night we kept on searching for evidence.
Whenever I opened my computer, before that I always prayed almighty Waheguru Akal
Purakhto provide me evidence on visit of Baba Nanak ji to Sikkim,I have nothing and
how could I prove that he ever paid a visit here?
Every time Baba Nanak is so kind upon me that now I can openly debate with
anyone to prove that it was only Guru Nanak Ji who visited Sikkim, not Master
Padmasambhava. That’s why all the information is revealed and shared in this book by
me.
The value of the book --- is 'priceless', even a million is nothing. This one million is
kept also viewing these Gurudwara committees wasted our precious time of fiveyears
unnecessarily which has costed us more then one million rupees.
The united front of Gurudwara Committees might have spent more than Rs. 50-
60 Lakhs but they have the advantage of having treasury boxes in Gurudwaras to spend
freely but Ajmer Singh Randhawa has to depend on the donations collected from
sangat(congregation having faith in Guru Nanak). Only than the Court expenses could
be covered. Certainly the money spent gone waste, it always pinches me. Everythingis
happening in the Guru's will. Even if it is getting late, it still involves the will of the
Lord. If I survive, I will fight the case but if not the God will take service from
whomever he wants.
Therefore it’s only on the will of the Lord. Whatever is liked by him, shall always
be in our interest.

M-91+9540393039.
e-mail: asrndhawa@gmail.com
3
Foreword
I, Ajmer Singh Randhawa is compelled to write this book due to many reasons, a
few of them very important like having a case with the Sikkim government over
Gurdwara Guru Daang Maar, which has been pending in the, Sikkim High Court at
Gangtok since September 2017. The most tragic aspect of this case is that Gurdwara
Committee Siliguri, Delhi Gurdwara Management Committee and Shiromani
Gurdwara Parbandhak Committee Sri Amritsar Sahib have formed a united front to
oppose me.
They protested only when there was a threat that the Guruwara Guru Daang
Maar in Sikkim could be demolished by the Sikkim government. On the desecration of
Guru Granth Sahib and to save it from conversion into Buddhist monastery by the
Sikkim government, we only applied for the stay from the Supreme Court.
And when we were trying to get a stay from the court, meanwhile the Siliguri
committee had filed a case in the Gangtok, Sikkim High Court by then. The SGPC
(Shiromani Gurudwara Parbandhak Committee) had issued an authority letter to
Siligudi Gurudwara Committee to fight this case on their behalf but gradually with the
time the DSGMC (Delhi Sikh Gurudwara Managment Committee) and the SGPC came
together and sidelined the Siliguri Committee from this case and started fighting the case
themselves.
It was around this time that the Akali Dal in Punjab suffered a major defeat and lost the
power at the hands of the Congress; even newly formed AAP (Aam Adami Party) became the main
opposition party by winning 20 seats in Punjab Assembly. Akali Dal Badal remained at number
three. Now the Akalis needed issues again to make their good image in Sikh masses. So there was
an urgent need to prove before the Sikh community that this SAD-Badal is the only Panthic
(Religious) party of the Sikh community, so they wanted to take this case into their own hands.
They started playing tricks as they had no shortage of money, they are possessing treasury boxes in
Gurudwaras, as all the important historical Gurudwara in Punjab, Delhi and Patna are under
their control, while we demand Dasvandh (Donations) from the Sangat to meet our expenses to
appear in Sikkim High Court on every hearing.
Even in these circumstances we persevered, because we saw that they had
wrongly filed a case, this case was a Constitutional Case, not anyclaim in any property
dispute? This case should have been filed before the Divisional Bench, not before a
single judge. The advocate Naveen Barik engaged by Siligudi Committee had never
fought any case in any High Court earlier and he had no experience of High Court. In
this case the committees are only fighting the case against violation of Article 25, no
other demand. While we are fighting this case from all angles as the history of Guru
Nanak's visit in Sikkim is to be researched, whether Guru Padmasambhava came to
Sikkim or not, it is also researched and how to counter the claim of Forest which has
alleged that Sikh community violated the FOREST CONSERVATION ACT 1980 and
4
also how to make SPECIAL RELIGIOUS PREVENTION ACT 1991 unaffective in
this case.
We are happy that we achieved this by working hard day and night, we now have
the answers to all these questions, and we are able to discuss every aspect and capability
to present ourselves in this case. That is why we have not succumbed to the pressure of
these committees, as long as we continue to get the support of the Sangat, as long as the
Sangat continues to donate us, we will continue to fight this case. Yes God bless me the
life because I am also now 72+ years old and I want the case to be decided soon, I am
desperate to see victory with the remaining breaths.
Now the court has asked these committees to prove the maintainability of
Gurudwara Daang Maar Sahib, Since June 2018, they have been surviving again; they
take a date for one reason or another or make some other excuse to get a new date
because neither they have any history on Gurdwara Sahib nor they want to talk about its
history. They say that as the Guru Granth Sahibji has been removed from Gurdwara
Guru Daang Maar Sahib, the Gurdwara should be returned to them where they may
restore the Guru Granth Sahib ji to continue religious practices in the Gurudwara Sahib
to profess Sikh religion but the Sikkim government is falsely claiming this place as a
Buddhist religious place, so the court has asked Gurudwara committees to give account
of history of this Gurdwara which they ignore.
That is why we have presented all the history and whatever information we have is
shared in this book for the information of the Sikh Sangat so that the Sangat may get
convinced that as long as our breath is running, we will fight this case and if God doesn't
permit me, in that case any gentleman be able to fight this case in court and surely win by
taking help from this book.
Wethe Sikhs still have some knowledge on visit of Guru Nanak at the shore of the Lake
and in Sikkim, but neither the Sikkim government nor the Buddhists have any evidence to
prove visit of Guru Padmasambhava in Sikkim or at this Lake.
This must be kept in mind.
We have been watching these committees since September 2017. We saw nothing
but only deception, ego and treachery in it. Its legal experts have done nothing in this
case but used their ill will, keep making their own bills, no other achievement.
It was Puneet Sekhon, the head of the Legal Cell of the Shiromani Committee,
who told me that these lawyers do not report to her, if these lawyers do not report to
their own boss, then who do they care? It is clear that the politics is being played, the
policy is made only after taking into account the shortcomings and the lawyers do what
they are told to do, there is no plan to fight the case properly. Jagdeep singh Kahlon,
was the head of the legal cell of the Delhi Gurdwara Committee, has no knowledge of
advocacy but is a staunch supporter of President Manjinder Singh Sirsa and now
working for new President Harmeet Singh Kalka, so he is appointed head of the legal
cell. What he and Sirsa adviced, their lawyers blindly follow them.
5
Now sadly both the committees are under the control of Akali Dal Badal. Both
the Presidents report to Sukhbir Badal. Sukhbir Badal had political alliance with BJP.
His alliance is now broken. No one has ever sincerely tried to take back this Gurdwara
Sahib or other gurdwaras which were forcibly lost from the Panth in India like
Gurdwara Gyan Godri at Hardwar which was built on the bank of river Ganges, at Hari
Ki Pauri in memory of Guru Nanak's visit to Haridwar, which was demolished by
Hindu terrorists in the Sikh genocide 1984. Then there is Gurdwara Pavva Sahib in
Gwalior, which was set on fire by these Hindu terrorists in 1984 in which a wooden
slipper of Guru Har Krishan Ji, the sixth Guru, was burnt the other wooden slipper is
safe. Later this Gurdwara Sahib was converted into a temple of Hindu Goddess Kali by
these Hindu terrorists. The case is still going on and it is still a temple till date.
In the third case we saw Gurdwara Kartar Kirtan in Indore which was targeted
by the Hindus government's extremism, a road was planned to widen and specially to
demolish it, which ultimately led to the demolition of this Gurdwara going further, this
widened road if going straight would have covered Hanuman temple little ahead. As the
plan had brought this temple too to be demolished on widening the road, but to protect
this temple from demolition, the authorities gave a turn on road and widened it by
taking over the other side of the road only, thus the temple was saved by givng a bend.
In the fourth case, we saw the demolition of Mangoo Math, Orissa (Odisha), of
which I took immediate notice and filed an application in the Supreme Court, due to
which some of its heritage part could be saved from demolition but case is still pending
in court. That is why this place where Guru Nanak ji sat and recited Aarti is safe today.
Its entire history was presented and filed in my petition before the court in this case.
I may disclose a secret to readers that we are aware of the 17500 acre land
registered in the name of Guru Nanak ji by Landlord Nawab Rai Bular Bhatti in
Pakistan. There is not any owner of any house in Nankana Sahib(Pakistan). The owners
do not have a right to get the land registered in their names as real owner is Guru Nanak
only. Here in Odisha (India) the Raja Gajapati also donated large land in the name of
Guru Nanak otiher then Mangoo Mutt, Panjabi Mutt and Baoli Sahib but many villages
(now small cities or townships) were donated to Guru Nanak. The list of these villages is
with the writer having authenticated source of registration whichwill be revealed only in
the court. This list is already provided to my advocate Brijinder Singh ji Loomba.
However, the representatives of the Shiromani Committee had made a statement
live on TV that there was no evidence of Guru Nanak's visit there and that the place had
nothing to do with the Sikhs. That is why we are trying to preserve the traces of Guru
Nanak's visit not only in Odisha but even in Sikkim also; to this day these committees
have opposed us because if we win the case, then these committees will not get the
credit.
6
These committees need credit and we need to preserve memoirs of Guru Nanak for
ages. That's the difference among us and the elected bodies of Sikh religion controlling the
Gurudwaras.

M-9540393039
Email- asrndhawa@gmail.com
7
PREFACE
Waheguru Ji Ka Khalsa Waheguru Ji Ki Fathe!!
Sikhs should not be under the false illusion that Guru Nanak did not go to
Sikkim. Guru Sahib traveled to as many Himalayan states as possible today, be it
Assam, Arunachal, Bhutan, Uttrakhand, Himachal, Sikkim, Nepal, Kashmir,
Afghanistan and across Kazakhstan, Uzbakistan, Tibet and China and connected people
with one omnipresent God Akal purakh Waheguru. The difference between now and
then is that now India is a big country whereas at the time of Guru Sahib it was divided
into small kingdoms, some were Muslim kingdoms, some were Hindus. Some of the
Hindus had faith in God Shiva and some worshiped the Vishnu. Neither there are Kings
now nor their kingdoms, even the names which could lead us to them have lost in
history and changed. With the change of the names of places it has become more
difficult for a researcher to find those places with passage of time of hundreds years.
So even if we try to find those places, it won’t be easy to locate them but you may
call it a miracle of nature or the grace of the Creator that still some or the other signs of
visit of Guru Nanak ji appears in front of us.
The site of Gurdwara Dangmar also came before us suddenly when Major NS
Issar reached Chungthang and started having his packed lunch on a huge boulder. At the
same time aBuddhist lama appeared to pray beside him who repeatedly used the name
'Nanak' in his prayer. Naturally, Major Sahib's ears were pricked up. When he asked the
lama which Nanak's name he was taking, he replied that the one who belongs to Punjab.
From here the secrets began to unravel and it was these lamas themselves who told the
Major that they worship Guru Nanak from the Punjab who had come here on his way to
Tibet and it was only because of his boon that rice and bananas are grown on high
altitude in this area. A little further on, he was told about presence of other signs of Guru
Nanak, but he could not go there because of the bad weather and the fact that he was on
foot in 1964.
But it was only after he shared this information with the Sikhs that they start
arriving here attracted by the vision where their Guru's feet had blessed the land.
After this the Sikh troops stationed in the area also started taking care of these
places, gradually Gurdwara Nanak Lama Chungthang was built here in 1977. In the
meanwhile, Guru Nanak's arrival at Guru Daang Maar Lake was also learnt, so the
Sikhs started worshiping Guru Nanak Ji by placing a bamboo pole to hoist Sikh flag and
by placing a picture of Guru Nanak under this pole. The locals were also very
supportive. All this information about Baba Nanak Ji's coming here was given by these
local people. Even in the small Buddhist temple of Chungthang called 'Gompa', there
was only two room set in it. Giani Brahma Singh ji Brahma, a retired gazette Sikh
officer of the Railways in 1982, saw himself that these locals used to worship the picture
8
of Guru Nanak in a room; the adjoining room was the resting place of the priest of that
Buddhist temple. Thus this Gompa or small Buddhist temple in this village had only two
rooms set in which only Guru Nanak was worshiped as their deity.
With the kind cooperation of these locals, local MLA Tashiding Lepcha laid the
foundation stone of Gurdwara Daang Maar in 1983, where a tin shed Gurdwara was
completed in 1987. This Gurdwara was further improved in 1992-95 and then finally
renovated in 1997-98, by this time the Chief Minister of the Sikkim government had
changed, the new one was Pawan Chamling who was a Gorkha but who played dirty
politics here to secure his votes. As a result, the Gurudwara was seized by the Sikkim
government and threatened to implicate military officers in the case for fear of violating
the Forest Act. As a result, the army officers handed over the Gurdwara to the Sikkim
government, which in turn got the work done by handingover and giving its credit to
Lachen Monastery.
The Chief Minister asked the locals to leave the name of Guru Nanak and preach
Guru Padmasambhava and gave money to these gullible people. He made an offer of
Rs. 50 lakhs to clean everything around the lake and build a Buddhist monastery. Some
gullible people fell into their trap and now these people left worshiping Guru Nanak
under false propaganda and take the name of Padmasambhava while Padmasambhava
never visited Sikkim.
Thus these gullible people are now caught in the trap of money and ready to
disown the favor done by Guru Nanak to their ancestors, now these people have started
reciting name and teachings of Padmasambhava, who never came here, nor any good
deed done for them, This is the thanklessness of their new generation. Now these greedy
people are saying that whatever Guru Nanak Ji did for their welfare, all these deeds were
done by Guru Padmasambhava not by Guru Nanak, just for the greed of a few pennies.
They fell so greedy that they removed Guru Granth Sahib Ji from Gurdwara
Sahib, took it to Chungthang and left it unattended on the roadside. By doing so, they
conveyed a message to Sikh community that Sikkim is a state of Buddhism and having
article 371-F of Indian constitution in place, their laws will prevail. However, Sikkim
had become a state of India in 1975 and according to the Indian Constitution, no state
has a religion. But it must have been amazing to see how far people could fall.
Then we looked the tricks played in Sikkim High Court to delay the case and
keep me away from it. Not only the tricks of the Buddhists, but also seen colors of our
own people. Gurdwara committees have no shortage of money but no one has spent a
single penny to search on the history on visit of Baba Nanak in this Himalaya region.
Neither any amount is spent to hire a Sikh historian by these committees or the services
of a retired officer of the forest department taken who could advise them on forest Law
and its avoidance. Just kept doing blindly what their lawyers advised or kept playing
dirty politics. What did they get on protesting me? They wasted my 15 lakh Rupees on
keeping me away and to oppose me to be a party in this case. They must have spent
9
more than 50-60 Lacs on this dirty game in the court. They have treasury boxes in
Gurudwaras, such wastage of money must have made no difference to them but I use to
go and ask for donations from people. Thus they wasted my precious time. Now i am
72+ of my age and do not believe if i shall live long so I want the hearing to be
completed as soon as possible, but for some reason they take a new date on every
hearing or spoil the date with a planned conspiracy.
A senior Adocate Maninder Singh, a Sikh lawyer from Supreme Court Delhi,
was being hired by the (DSGMC) Delhi Committee. He has not even appeared in court
yet. The committees first took a date on his disability to attend the court in November
2019 and then continued getting dates in 2020 due to the Lock down in fear of pandemic
of Corona virus.
But Maninder Singh also refused to fightthis case now engazed Adv. Amarjeet
Singh Chandhok from Delhi Supreme Court. The committees are not prepared to give
account of history of Gurdwara Sahib Ji to prove the maintainability of Gurdwara Guru
Daang Maar Sahib Ji. Why are they so reluctant to tell history? The fee of thise senior
advocate would be very high. I wonder how a Sikh lawyer could demand for such a
heftyamount to save a Gurdwara.
Only God knows.

M-9540393039.
Email: asrndhawa@gmail.com
10
Advcate S. Brijinder Singh Loomba
Advocate S. Amritpal Singh Khalsa
Special thanks to:
11
Advocate Dalveer Kaur Randhawa
Advocate Simranjit Singh
12
ਵਾਸਹਗੁ ਰੂਜੀਕਾਖਾਲਿਾਵਾਸਹਗੁ ਰੂਜੀਕੀਫਤਸਹ!!
In Sikkim, the state government wanted to demolish Gurdwara Dangmar to build
a monastery at its place for the practice of Buddhism, as this would give the state
government of Sikkim the votes of the local people and it could secure rule of its party
incoming terms in future also, so that the former CM of Sikkim Pawan Chamling had
made this plan. When this plan was hatched, the first government of this Chief Minister
was formed in Sikkim it was1994 to 1998.
Now, on the 16th of August 2017, at the behest or consent of the SDM of
Chungthang, the headman of the local people in north Sikkim, whose panchayat is
called ‘Djhumsa’, wrote a letter to SDM Chungthang giving information in advance that
they were going to remove Guru Granth Sahib Ji from Gurdwara Guru Dangmar Sahib
and other items of daily use in Gurdwara like Palenquin, Chaur Sahib, Channi,
clothings etc. but SDM did not make any effort to stop them. If he wanted, he could stop
them by deploying police force but he was also proved a puppet and he did not exercise
any of his legal rights but allowed this crime to be happened. A copy of this information
letter is also given below;
The local Lepcha people of Lachen, under the protection of the Sikkim
government, removed Guru Granth Sahib ji from Gurdwara Guru Dangmar and other
religious items of daily use from gurdwara and left abandoned on a roadside in
Chungthang unattended, 90 kms away from the shrine. But as soon as Baba Yadvinder
Singh, the chief care taker of Chungthang Gurdwara Sahib Ji, came to know about this
disrespect, he refused to take all these things (removed items and Guru Granth sahib ji)
but captured the whole process in camera by shooting a live video of this disrespect.
Baba Yadvinder Singh Ji from Chungthang had posted a video of all this disrespect on social
media. We also got the news and we were also very saddened to see this disrespect.
I had gone to Gurdwara Bangla Sahib to meet Advocate Amritpal Singh Khalsa
when I saw this video on Facebook, it was a shock and I talked to Amritpal Singh for
more details. This Amritpal Singh Khalsa is a young enthusiastic lawyer who lives in
Ulhas Nagar near Mumbai and practices in the Bombay High Court. He had come to
Delhi for some personal work when I met him. He had filed a case against Maharashtra
government on declaring Sant Bhindranwale a terrorist in its school textbook.
He suddenly asked me, "Uncle, why don't we both file an appeal in the
Supreme Court against this disrespect and to prevent the demolition of Gurdwara
Dangmar?"
I had never entered Supreme Court in my life but we both agreed to save
Gurdwara Sahib and the next day we filed an appeal in the Supreme Court against the
threat of the demolition of this Gurdwara Sahib. About a week passed in this trial.
13
Please see Pic 036
Please see Pic 019
14
I had never entered Supreme Court in my life but we both agreed to save
Gurdwara Sahib and the next day we filed an appeal in the Supreme Court against the
threat of the demolition of this Gurdwara Sahib.
About a week passed in this trial.
As soon as the new judge DeepakMisra took over the charge as Chief Justice of
India, he heard our appeal on the first day in urgency.
Only one petitioner was allowed to enter the court, so now eithere I or Amritpal
Singh Khalsa could appear in court, we both discussed and decided that being a lawyer
it was better if Amritpal Singh appears. He asked for time to present more evidence and
prevent the Sikkim government from causing any damage to the Gurdwara.
Court summoned Sikkim government's counsel to respond the appeal.Next day,
the Sikkim Government’s Council (Advocate General) filed an affidavit in the court
stating that the Siliguri Gurdwara Committee had filed a case against the Sikkim
Government in the Sikkim High Court.
That was our bad luck.
Following this, the Hon'ble Judge of the Supreme Court Deepak Misra Ji gave us
a stay order against the demolition of this Gurdwara Sahib on 29th August 2017 and
ordered us to go to Sikkim and to become a party in this case.
We had been given time till 13th September 2017 because the Sikkim
government's counsel had informed the court that the case would be heard on the 13th
September at the Sikkim High Court, Gangtok. Now we were in more trouble now.
We had never been to Sikkim and to reach there, we had to travel by train to
Siligudi or take a flight to Bagdogra. We also needed a wise, experienced lawyer for the
court proceedings.
We told people about our problem on Facebook, we got around one lakh
immediately, it was a lot for us but we didn't know how long the case would last and
where the cost for the next hearings would come from.
We approached the Delhi Gurudwara Committee for this. Jaswinder Singh Jolly,
the head of the legal cell of the Delhi Gurdwara Committee, tried his best to help us.He
even offered us two air tickets and a lawyer.
We were very happy on our visit to Sikkim, we had the testimonies of Guru
Nanak that Guru Nanak had gone to Tibet and Bhutan but it was not written in any of
the testimonies that he had also gone via Sikkim because Sikkim was not any
independent state or kingdom during his visit. It was very difficult to find but by the
grace of the Guru we continued our preparations and got the evidences too.
We were asked by the DSGMC (Delhi Sikh Gurudwara Management
Committee) to talk to Adv. DS Sodhi ji by providing his telephone number9811266610,
a couple of days later we got the message again that we should talk to another Advocate
Gurbaksh Singh Dhillon whose telephone number9810010333was aslo provided. I had
to talk to both, both agreed but finally Delhi committee refused to provide us the lawyer,
15
all that will be revealed further. We called Dhillon Sahib and gave full details of the case
to him, he started his preparations and prepared to leave, as a Sikh he was happy to
provide his services to pursue this case but the Delhi Committee betrayed us in the end
again.
The Chief Minister of Sikkim had visited Delhi and stayed in Sikkim house on
his way to Germany. General Secretary of the DSGMC Manjinder Singh Sirsa
organized a protest against him. Sikh channels and other media channels were also
invited to cover the event, who arrived at Sikkim house to cover it up..
I was present at Gurdwara Rakabganj that day where for the first time I met the
Sikh historian Dr. Anurag Singh Ji, one of our interviews was conducted by Jaswinder
Singh Khalsa, anchor of Sikh Channel and had been broadcast live from England.
Dr. Anurag Singh Ji assured me that he had all the evidences of Guru Nanak's
visit to Sikkim and he would give me all those evidence soon. At this i felt myself little
relaxed.
Dr. Anurag Singh stayed there but I returned to my home
The destiny was playing itsgame; we were going to face more difficulties in near
future.
In the evening I got a call from Jaswinder Singh Jolly that the Chief Minister of
Sikkim had assured Manjinder Singh Sirsa, General Secretary of the Delhi Committee
and elected MLA of the Bharatiya Janata Party that after his return from Germany, he
would form a five member committee and after the thorough investigation whatever
solution could be found, would be made public.
Relying on this, Manjinder Singh Sirsa refused to give us a lawyer to fight the
case in the Sikkim High Court on behalf of the Delhi Committee.
I was surprised and couldn’t understand why would the Chief Minister, who had spent
his entire tenure in planning to demolish this Gurdwara and convert it into Buddhist
monastery, conduct an impartial inquiry and help it to be restored?
I told Jaswinder Singh Jolly that if this case is resolved with political influence
and Guru Granth Sahib is enlightened in Gurdwara Sahib and the Mariada (religious
practice) if restored, we will withdraw the case but we must mark our presence in the
court of Sikkim within the stipulated time and also pursue this case but it was his
compulsion, he could not help us.
Then Amritpal Singh Khalsa assured me that we will fight this case ourselves, on
this belief we both started preparing for Sikkim and reached Gangtok before the 13th of
September 2017.
Here we also came in contact with Colonel Dalwinder Singh Grewal ji who had
been stationed twice in this area in Sikkim and for God's sake who also made due
contribution in the construction of Gurdwara Daang Maar and many historical articles
and books were written by him in this regard. We were seeing a glimmer of hope now
but......
16
"We did not know the real truth about Colonel Grewal, which we found out
after a long time."Though initially we were provided some basic information by him to
expose the lies of the Sikkim government, we needed more reliable information but it
was not enough to fight the case and then we appealed to Sikh historians on Facebook to
help us in this case but our voice did not reach the deaf ears. On the other hand we were
preparing the case.
Let me tell you the truth that we didn't have any writing in which we could prove
that Guru Nanak Ji came here but the historical events that happened here were
mentioned.
The names of the places in this region are something else and different in our
writings. This makes it very difficult to do research but we had few evidence and were
hopeful to present them in court when the time comes.
“This illusion is because the local Lepcha people here have given their own names for
everything, be it trees, birds, or anything to eat. All this information we got while searching for
evidences in this case. ”The time has not come yet to unravel all these.
But no Sikh historianhelped me in my research, I used topray(do my Ardas)
before Baba Nanak daily after the day break. Baba ji whole Sikh community prays daily
to preserve your memories forever in the coming ages so please help us to win this case
yourself and kindly make available evidence to us on your visit to Sikkim. May your
visit to Sikkim and the testimonies with signs of overcoming the sufferings of the people
here, remain unshakable forever.
And we are provided the evidences.
In Sikkim, we had to file a petition for my impleadment in this case, which we

prepared there by staying up all night. Amritpal Singh had just passed Law, he had not
got his degree yet but he was used to draft the legal documents to file in court cases, he
prepared his case but I could not as i had no knowledge of law.
All I was told by him was, to copy him and change my name and address.
How could this be?
The judge was not stupid.
However, as much as I could, I prepared this application, but there are two main
things to consider in order to take a case to the High Court which I didn't know at that
time and that's where I made the mistake, to which I had to pay a heavy price and still
paying.
Full details will be provided later.
Finally, the last date for filing the documents arrived; maybe it was 12th
September 2017. There were 8 defects in Amritpal Singh's application, which he
corrected and then he appeared before the judge, the judge declared him the petitioner.
17
It was noon and I didn't have any more time because if I hadn't filed my
application, I probably wouldn't have been included in the case, I should have filed my
application before 4 pm anyhow.
However it was, I submitted my application on 12th September 2017 before 4
O'clock.
But Amritpal Singh did not help me in submitting this application or in preparing
it. Though it was written perfectly and stated every reason by giving history on building
the Gurudwara there also but even then a minor but very important point was missed
which I noticed only after 10 months.
I was in dilemma if I had become a petitioner but there was no one to tell me and
I didn't even know from where I could get it confirmed.
On first date in the court, we met the members of the Siliguri Gurdwara
Committee; they were not happy from inside because we had joined this case. They did
not openly oppose us but it was clear from their attitude.
I was not happy with Amritpal Singh, I paid for his air fare, his stay, food and
transportation, but he cheated, I was very sad about that.
We had a brawl over this but I couldn't say much. The next date was given 6th of
October next month in 2017.
I was crying in the evening because when someone your own betrays, this grief
could only be known by that person who has gone through this. My mind was so sad
that I didn't even want to go to the room. Veer Jaswinder Singh from Sikh TV Channel
came to me, encouraged and took me to his room.
On the other hand, I was called by Jaswinder Singh Jolly and I narrated all the
matter to him and complained that if the Delhi Committee had given me a lawyer, I
would not have had to face such embarrassment. I wrote him the whole thing on
WhatsApp. He was ready to come to Gangtok immediately but what was the point,
nothing could happen now. The same thing was discussed with Colonel D S Grewal
also because he had also come to Gangtok with team of the Siliguri Committee and
stayed at the Jagjit Hotel. We also went there and maybe one night we too stayed in that
hotel. The hospitality was provided by the Siliguri Committee because they had booked
the rooms.
Then we returned to Siliguri the next day. However, I paid the taxi fare for
Amritpal Singh to drop him to airport as it was my responsibility to bear all his expenses
in this trip.
It was here that Colonel Grewal showed me an article in the Sikh Review in
which the arrival of Guru Nanak at Chungthang and his worship by local lamas by
Major NS Issar was published. But the article, that Colonel Dalwinder Singh Grewal
had shown to me was republished under his name in 1988, I was confused by this as
the original was published in January 1965.
18
The original copy of the English version of this wonderful article written by Maj.
N S Issar, published by Sikh Review Calcutta in Jan. 1965 is also given ahead in this
book. I was very upset and sad but i controlled myself and returned to Delhi.
Colonel Grewal took me into his confidence. I did not know that he was playing
double game with me; he kept asking me what I was going to do in the court case and
what evidence I had with me. On the other hand, the Shiromani Gurdwara Parbandhak
Committee (SGPC) was assuring me of all possible assistance to me and said that the
President of the SGPC had placed all the responsibility for the Gurudwara Guru Daang
Maar case upon him.
I didn't even have a lawyer to help me in this case, I appealed to Sikh lawyers on
Facebook but there was no response. Despite all these troubles, I kept looking for
evidence.
I also saw the writings of Colonel Grewal, got few evidence from there about the
Gurdwara, but nothing on Guru Nanak's visit to Guru Daang Maar.
Meanwhile, Amritpal Singh Khalsa gave me a call from Mumbai and asked me
to arrange his air ticket for Siliguri to appear on next hearing, I had the ticket money but
I didn't want to pay for his ticket because he had cheated on me. Still I thought that even
though he had cheated on me but he was also trying to save Gurdwara Sahib, so he must
be helped. The rest was on the will of God. I assured him and booked his air ticket to
Siliguri.
But it could be a burden on me because Sikkim is a tourist state thus it’s very
expensive. Hotels are expensive, food is expensive, travel is expensive, I couldn't figure
out how to cover all these expenses. Only thing which gave me confidence was my faith
on my Guru.
I used to stay up all nights; there was no head or feet to see what evidence to
present in court?
I called Jaswinder Singh Jolly again and told him about the problem, he assured me
that he would help me for these two tickets to be refunded but I had to struggle a lot to get the
refund. Though I got it but may be after two month of my return from Sikkim. The General
Secretary of DSGMC Manjinder Singh Sirsa took an affidavit from me in the mail that I had
gone to Sikkim only on Panthic work, then I got a check of Rs.30,000/-. He pretended that he
had no idea that we had filed a case to prevent the demolition of Gurudwara Sahib in Sikkim.
He wanted to show his gratitude to us.
I was also preparing the case, taking out a lot of color photographs which I had to
put on Sikkim on the next date which in this case could prove to be very effective. These
color photographs are still very important even today.
I used to appeal to the veterans who had been posted in this region of north
Sikkim on the net to send me a photo of Gurdwara Guru Daang Maar Sahib of the early
days when Gurdwara was built in decade of 80, if anyone having with him.
19
In response, a retired Sikh Colonel Ranjit Singh from Chandigarh gave me a
return message and called me, I had already shared my phone number on the social
media so that if anyone wanted to talk to me he could call me. He told me that he had
been posted at Guru Daang Maar in 1992.
I requested him to send me this in writing and also the photos that I could present
in court and that he shall have to appear in the court as he could be called in as a witness
if needed. I'll pay for his visit. He agreed with me and sent me a letter in the mail, a copy
of which you can see in the evidences filed in Supreme Court as below. It was a great
support because no one was coming forward, by the grace of Baba Nanak at least his
one Sikh dared and came forward.
I prepared a new affidavit with the help of my daughter-in-law Dalveer Kaur
Randhawa who practices in the Delhi High Court, got it attested from oath
commissioner in Delhi and the evidences attached with it.
A copy of all these evidences pasted below in the list of evidences attached
with my special affidavit filed in Sikkim High Court;
20
IN THE HON’BLE HIGH COURT OF SIKKIM AT
GANGTOK
(CIVIL EXTRAORDINARY JURISDICTION)
I.A No 5 of 2017
In
W. P. (C) NO. 49 OF 2017
Ajmer Singh Randhawa ….applicant
IN THE MATTER BETWEEN
Sri Guru Singh Sabha …….PetitonerVersus

The State of Sikkim, and others -Respondents
INDEX
Sl. PARTICULARS ANNEXUR PAG

No ES E
NO.
1. Interim/Interlocut
ory Application
with affidavit
2. Photo copy of P-1
order passed by
Hon’ble Supreme
Court in Writ
Petition No. 752
0f 2017
Dated: 11th Sep. 2017 Drawn & Filed by:

Place: Gangtok
Ajmer Singh Randhawa
Petitioner- In- Person
DISTRICT: EAST SIKKIM

IN THE HON’BLE HIGH COURT OF SIKKIM AT GANGTOK
I.A. No. 5 OF 2017

IN
WP (C) No. 49 OF 2017
21
To,
The Hon’ble Shri Satish Kumar Agnihotri, the Chief Justice of the
Hon’ble High Court of Sikkim and His Lordship’s Companion
Justices of the said Hon’ble Court.
IN THE MATTER OF
Final order/Judgment passed by Hon’ble Supreme Court in Wri t
Petition (C) No 752 of 2017.
And
IN THE MATTER OF
An application for impleadment of the applicants in the instant writ
petition as directed by Hon’ble Supreme Court
And
IN THE MATTER OF:

Enforcement of the petitioner’s legal right guaranteed under Part III
of the Constitution of India so too enforcement of other legal rights
of the petitioner.
And
IN THE MATTER OF:

Confiscation of Guru Granth Sahib ji with other religious holy items
to be used in a Gurudwara to daily worship, uprooting of the
Nishan Sahib- the holy flag which gives a distinct identity of Sikh
temple (Gurudwara), It’s treasury box and other holy items before
forcefully evacuation of Gurudwara, sealing it and pasting a notice
in the name of SDM Chungthang, than wrapped Guru Granth Sah ib
ji, packed in vehicle and dropped 100 kms away to Chungthang
without issuing any notice if Gurudwara Gurudongmar Sahib is a
thorn to Sikkim administration, it’s CM and SDM Chungthang, who
abandoned Guru Granth Sahib and all confiscated holy items from
Gurudwara Gurudongmar lake and abondoned on the roadside
leading to Gurudwara Chungthang, North Sikkim on dated 16 th of
August 2017 with the help of local Lamas from Lachen Dzumsa and
the officials of Sikkim administration.
And
IN THE MATTER OF:
22
By restricting Sikhs visiting to Gurudwara Gurudongmar and sealing
the Gurudwara for no reason is violation of provision of Article 25
of the Constitution of India which gives us full assurance to profess
our religion without any interference of state or the govt.
IN THE MATTER OF:
SRI GURU SINGH SABHA, -Petitioner

Versus
1. The State of Sikkim, service through the Secretary,
Ecclesiastical Department, Government of Sikkim, Old
Secretariat Building, Church Road, Gangtok, Pin -737101 in the
State of Sikkim.
2. The District Collector, North, Mangan, North Sikkim, Pin -
737116.
3. The Sub Divisional Magistrate, Chungthang, North Sikkim,
Pin- 737120.
4. The Lachen Dzumsa, Lac hen, North Sikkim, Pin- 737120.
5. Retd. Col. Dalwinder Singh Grewal s/o S. Anokh Singh
Grewal, aged 72 years, resident of 1925, Basant Avenue
Ludhiana.
6. Harbhajan Sethia
s/o Sohan Singh resident of A -28, Ordinance Apartments, H-3
Block, Vikaspuri, Ne w Delhi -Repondents
Ajmer Singh Randhawa. …Applicant
The humble petition on behalf of the applicant/petitioner above

named
MOST RESPECTFULLY SHEWETH:
1- That your petitioner herein is a law abiding citizen of India and is entitled to invoke the
provisions of the Constitution of India as are guaranteed to him. The brief facts of the case
so far as they are relevant in the context of the present application are as under:-
A. Writ and /or Order and/or Direction in the nature of

Mandamus do issue directing the State respondents particularly
the Respondent No. 2 to take strict action against Respondent
No. 3 and 4 both civil and criminal for the illegality and
highhandedness committed on 16 th August 2017 to dare
confiscation of the Holy Guru Granth Sahib Ji in absence of the
sevadar (caretaker), uprooting the holy Sikh flag called as
Nishan Sahib, removing all internal furnitures and items of
23
daily use of worship in a Gurudwara Gurudongmar lake and
abondoned the same on t he roadside leading to the Gurudwara
at Chungthang, 100 kms away, North Sikkim, which the
respondent authorities acted without following due process of
law, taking law unto their own hands, and misused official
powers. Such action of respondents is void -ab-initio, non-est in
eyes of law.
B. A Writ of and/or Order and/or Direction in the nature of

Certiorari do issue directing the respondents and each one of
them to certify and transmit all the records/documents/seized
items which the respondents purportedl y secured during the
sealing of the Gurdwara Gurudongmaar premises pertaining
to the instant case so that conscionable justice be done.
C. A Writ and/or Order and/or direction in the nature of

Prohibition to issue prohibiting the respondent No. 1 to 3 t heir
servants, agents and/or assigns from taking any steps or
further steps to dismantle the structure of the Gurudwara at
Gurudongmar lake or by having any animosity with Sikhs or
Sikh religion in their minds must not harm/damage/demolish
to any other Gurudwaras in the state of Sikkim.
AND
Further, it is prayed that pending disposal of the Rule the Hon’ble
Court may direct the Respondent authorities to refrain from taking
any steps or further steps to dismantle/damage, harm/convert to
place of worship of other faith/faiths. The Holy Guru Granth Sahib
Ji, be placed with due regards at his place inside the Gurudwara
with all other items of daily use in Gurudwara at Gurudongmar lake
as it was prior to 16.08.2017.
1 - That on 16th August 2017 the SDM Chungthang (Respondent no. 3) having
purpoted support of local Panchayat (Dzumsa) of Lachen and Chungthang
with assistance of the officials of Sikkim administration confiscated and
removed the Holy Guru Granth Sahib Ji, wrapped and than packed to be
uploaded in a vehicle to be abandoned at roadside Chungthang in leading
street/road to Gurudwara Chungthang, they also uprooted the Nishan
Sahib, dismantled all internal furnitures and other holy itemes to be used in
daily worship in the Gurudwara Gurudongmar premises and dared to
abandon it on the roadside leading to the Gurudwara at Chungthang, North
Sikkim.
2 - That your petitioner aggrieved by the said act of the Government and local
bodies violating the provisions of the Constitution of India, the applicant
herein approached the Hon’ble Supreme Court of India vide Writ Petition
24
(C) No. 752 of 2017 whereby the Apex Court was pleased to pass an order
maintaining status quo till 13th of September 2017 and also permitted the
petitioners therein as also the applicant herein to get themselves impleaded
before this Hon’ble High Court. Copy of the aforesaid order dated ……..
Passed by the Hon’ble Supreme court in Writ Petition No. 752 of 2017 is
marked and annexed herewith as ANNEXURE P-1. Since the applicant is
referring to the original affidavits duly notarized on 23rd August 2017 has
been submitted by Col. Dalwinder Singh Grewal and Harbhajan Singh
Sethia before this honorable court. Therefore the applicant most humbly
prays before the honorable court that for the sake of simplicity, less paper
work and making the file easier for your Lordship. The applicant prays that
he may exempted from filing, reproducing annexing the photocopy of the
affidavit with the instant application.
3- Your petitioner states that assuming with all possibility that the order of
demolition/notice/ or any purported document if any issued/passed by
respondents is no yet communicated, therefore such impunged order at the
hands of respondents which is nullity, without jurisdiction needs to set
aside/quashed and the respondents in connivance with each other have and
having hands in glove with.
4- That petitioner has no regret in saying that the Sikkim administration
decided to take law unto their own hands and confiscated, wrapped and
packed holy Sri Guru Granth Sahib ji without following any Sikh code of
conduct to hurt whole Sikh community and the army personal who prayed
here while proceeding to front at border, wished victory of nation and their
safe return. What will those soldiers find after their safe return from the
border of this nation, to whom they will pray and pay their obeisance to
show their gratitude on sealed doors of Gurudwara? Is it not jeopardizing
with defenders of our borders?
5- It’s a cognizable offence. Hence these govt. officials be booked u/s 295,153-
A, 295A, 120(B) of IPC 1860.
6- Therefore we urge your Lordship to take strict and stern legal action against
SDM Chungthang and other govt. officials who actively participated in
forced evacuation of Gurudwara Gurudongmar.
7- That the petitioner apprehends that the state authorities are bent to demolish
the Gurudwara at Gurudongmar Lake and as such the State authorities
should be directed to refrain from taking any steps to demolish/renovate the
Gurudwara Gurudongmar/all Gurudwaras in state of Sikkim.
8- That the application/petition be treated as a part of the petition and the
petitioner craves leave to refer to the application/petition at the time of
hearing at the time of hearing if necessary.
9- Your petitioner requests your Lordship that during hearing of this petition at
the stage of arguments before this hon’ble court, this court be graciously
pleased to direct/examine Col. Dr. Dalwinder Singh Grewal (retd.) since
Col. Is the primary, direct, testimony, real original prosecution evidence in
the instant Gurudwara Gurudongmar case as he built and developed
Gurudwara Gurudongmar while posted during his tenure in this region.
25
1 0 - It is pertinent to mention herein that there are a number of historical
evidences of the existence of Gurudwara Dongmaar which depicts that Guru
Nanak Dev ji, the First living Guru of Sikkhism visited all these States
during his journeys to the Himalayas and Far East including China around
1516 A.D and can also be found recorded in the historical books mentioned
here in below:
1 1 - The historical evidences of Gurudwara Dongmaar:
Records show that during his journeys to the Himalayas and the Far East, including China,
Guru Nanak visited all these states around 1516 AD. This itinerary is found recorded in:
Janam Sakhee Bhai Bala;

Janam Sakhee Walait Wali;
Janam Sakhee Meharban;
Janam Sakhee B-40;
Suchak Parsang by Bhai Behlo;
Mahima Parkash by Baba Sarup Chand;
Parchian Sewa Das;
Nanak Prakash by Bhai Santokh Singh;
Nanak Parkash,
Twarikh Guru Khalsa and Gurdham Prakash by Gyani Gian Singh;
Guru Khalsa Twareekh by Giani Lal Singh (Sangrur);
Jeevan Charit Guru NanakDev ji by Dr. Trilochan Singh;
Travels of Guru Nanak by Dr. Surinder Singh (Kohli);
Atlas of Travels of Guru Nanak by Dr Fauja Singh and Kirpal Singh;
Guru Nanak's Travels to Himalayan and East Asian Region by Dr. Dalvinder Singh
(Grewal) (the author),
And a host of other researchers.
Though Janamsakhis and other contemporary material are vague about the names of the places,
yet they are specific about Al-Lachen Bhutan Des which are specially mentioned in these
Janamsakhis.
The local people of the area and Lamas of Karma-pa Nying-ma-pa Sect confirm Guru Nanak's
visit to these areas. The Lamas from these areas have been visiting Golden Temple, Amritsar,
regularly to pay obeisance to their beloved Guru Rimpoche, Guru Nanak, also known as Nanak
Lama in their areas.
Guru Nanak's footprints, a robe and a water-carrying utensil (kamandal) are preserved in
Lachen Gompha, Sikkim, commemorating his visit to the place.
After his visit to Kailash-ManSarovar, Guru Nanak returned along Kali River and went to Nepal,
where an ancient Gurdwara at Kathmandu, on the bank of river Bishnumati commemorates his
visit. Visiting various religious places in Nepal, he crossed over to Tibet through Nanak-la pass and
reached Sakya monastery. The earlier king of Tibet from Karma-pa Sect was, by then, deposed by
26
the Ge-lug-pa sect but was still holding on to this monastery. Guru Nanak helped Trasung
Deochung reconstruct this monastery. Trasung Deochung honored him with a robe that is
preserved in Lachen Gompha. From Tibet, Guru Nanak entered Sikkim through Chhorten-Nyi-
ma-la. Passing through Dolma Sampa and Tongpen, he entered Muguthang valley where he
visited Kedang, Bendu, Sherang, Lyingka, and Muguthang. He went through Naku la and Lawu
Gompha and reached plateau area around Guru Dongmar.
In this plateau the yak grazers approached Guru Nanak with a request, that: "they do not find
water in winter as it gets frozen all over, temperatureFalling down to minus 35 degrees." The Guru
(Guru Nanak) hit the perpetually snow-covered Guru Dongmar Lake with his stick to provide
water to the grazers. The ice melted giving way to crystal clear water. Since then the water of the
lake is stated to never freeze. The lake and the hill feature atop came to be known as Gurudongmar
Lake and hill respectively. The same names are found recorded in the ancient maps prepared by the
British in nineteenth century.
Some grazers projected another problem to Guru Nanak. Due to the effect of altitude, their
virility was affected. They requested the Guru to do something about it. Guru Nanak blessed the
lake, saying," Whosoever takes the water of this lake will gain virility and strength and will be
blessed with children." The people of the area have firm faith in Guru's words and consider the
water of the lake as nectar. A Gurdwara was constructed in eighties to commemorate
Guru Nanak's visit to the place. We used to trek to Gurudongmar then, after traveling
fromChungthang on foot, covering the distance in six days.
The Gurdwara was constructed after full inquiries from head lamas of Buddhist monitories
(gomphas) at Fudong, Chungthang, Lachen, Lachung and Thangu and all the local people,
and with their active help.
Your petitioner therefore prays Your Lordship for the following

orders:
It is prayed that pending disposal of the petition
1. That this Hon’ble Court may be pleased to direct the

respondents particularly State of Sikkim to arrange
enlightenment of Sri Guru Granth Sahib ji at Gurdw ara
GuruDongmar so too restoring furnitures/walls/structure,
Nishan Sahib be unfurled and erected high at its original
place.
2. That this hon’ble court be pleased to issue ad -interim
mandatory prohibitory injunction/order to respondents not to
take post haste precepitatory steps so too not to disturb the
vinculim juris as this Hon’ble Court is Sessin of the matter.
3. That this hon’ble court be pleased to issue directions to
respondents particularly to State of Sikkim to grant police
protection to Gurdwara so that anti-social elements do not
steal, damage/ransack or otherwise like may not take the law
in their own hands.
27
4. Any other order in the Interest of Justice as this Hon’ble Court may deem fit
and for which the petitioner as in duty bound, shall ever pray.
Ajmer Singh Randhawa,
Applicant/Petitioner in person
IN THE HIGH COURT OF SIKKIM

GANGTOK
AFFIDAVIT
I , Ajmer Singh Randhawa, preacher of Sikh religion, social activist and a senior citizen
aged 67, r/o
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX at
present in stationed in Gangtok do hereby solemnly affirm and state
as follows:
1. That I am the petitioner/ap plicant of the accompanying

petition and am well acquainted with facts and circumstances
of the present case, hence am competent to swear the instant
affidavit which constitutes to be evidence.
2. That I have filed the instant Interlocutory/Interim

Application before this Hon’ble Court seeking various reliefs
against respondents.
3. That the statements made in this affidavit and the

paragraphs from ___ to __ of the petition are true to my
Knowledge, the contents of para___ to ____ are derived from
the records which I belief to be true and the rest are my
respectful submission before Hon’ble Court.
4. That the annexure annexed to the petition are true copies of

their respective originals.
I sign this affidavit on this the __11th__ day of September 2017 at

Gangtok.
Identified by me Deponent
VERIFICATION
I, the above named petitioner, herein do hereby state and solemn

declare that which is stated in the petition is paragraphs Nos. ____
28
to _____ is on information and belief which I belief to be true and
nothing material has been concealed therefrom
Verified and sighed this affidavit on this the ____ day of 11 th day of
September at Gangtok, East Sikkim.
Identified by me Deponent
DISTRICT: EAST SIKKIM

I.A. NO. 5 OF 2017

IN
W. P. (C) NO. 49 OF 2017
To
The Hon’ble Shri Satish Kumar Agnihotri, the Chief Justice of the
Hon’ble High Court of Sikkim and His Lordship’s Companion
Justices of the said Hon’ble Court.
IN THE MATTER OF:

Final order/Judgment passed by Hon’ble Supreme Court in Writ
Petition (C) No 752 of 2017.
AFFIDAVIT IN SUPPORT OF INTERVENTION APPLICATION
I, Ajmer Singh Randhawa, an Indian national, residing at

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx do
hereby solemnly affirm and state as under:-
1)- That being representative of 150 million believers of Guru Granth Sahib in
this court, I would like to bring in your kind notice that the CM Sikkim has
misused his office by destructing the Gurudwara Gurudongmar by removing
Guru Granth Sahib ji and forced eviction of Gurudwara on 16th Aug. through his
officials DC Mangan and SDM Chungthang.
2)- That this court is mislead by concealing the fact, giving false statement by
state council that there was no Gurudwara at Gurudongmar, I hereby attach few
pictures of engraved stones as evidence on construction of Gurudwara, its
development since 1987 and then the reverence paid by Core Commanders and
other senior officers of Indian army since 1992. Kindly see annexure no…. to
……
29
3)- That the CM himself offered Rs. 50 Lacs to build a Monastery at
Gurudongmar but when no one came forward to accept this offer, he regretted
and shown his agony on 16th July, the news regarding his agony was published in
Sikkim News on 16th July 2017, copy of which is also attached at annexure no.-
4)- That the main purpose of this offer was the destruction of Gurudwara built
their at Gurudongmar to commemorate the historical visit of Guru Nanak dev ji
500 years ago in 1517, and then build a Tibetan Monastery in the name of
Tantrik master Padmasanbhav who never visited in this part of Tibet.
5)- That the CM having the liability through article 49 of the Indian constitution
to protect historical places but he misused his official power and made every
effort on destruction of Gurudwara of Sikh faith and also distorted Sikh history
on the visit of Guru Nanak Dev ji here by removing historical facts of Guru
Nanak on boards at public places but giving false account of giving credit to
Padmasanbhav-a Tantrik guru of Tibet who had disappeared at Lhasa by riding
his horse to disappear in clouds in 8th century, never visited this part of Tibet. The
evidence of distorted history is given at annexure no…….
6)- That the belongings of Guru Nanak Dev ji are still preserved at Lachen
Monastery and other Monasteries in this region and have been displayed by the
authorities of these monasteries many times to visitors, disclosed by those who
scaled Mount Everest and mentioned in their memoires, This is also attached as
evidence at annexure no…….
7)- That in an evidence the 376 FD Coy, thanked Waheguru on recognition on

construction of the work to build the Gurudwara, It’s picture evidence is also
attached at annexure no….
8) That the picture of Gurudwara in 2015, 1997, 1992 are given other than the
foundation stone laid by local Ex. MLA Sh. Tashatenge Lepcha in 1983, the
evidences are given at annexure nos. from…..to…..
9)- That by removing Guru Granth Sahib ji from Gurudwara, the Sikkim govt.
has destructed the Gurudwara, that Guru Granth Sahib is nucleus or the nector
of a Gurudwara and the building in absence of gurudwara is not called or remain
a Gurudwara in absence of Guru Granth Sahib ji who is given the status of
Juristic person, It has right to sue or to be sued but Sikkim govt. removed Guru
Granth Sahib ji without issuing any notice if it had any objection on gurudwara
and enlightenment of Guru Granth sahib ji at Gurudwara Gurudongmar.
Both Gurudwara and Guru Granth Sahib are given the status of Juristic person by
Hon’ble Supreme court of India in 2000, in a judgment entitled Shiromani Gurdwara
Parbandhak Committee Amritsar v. Som Nath Dass and others delivered on March 29,
2000.
30
In the end, I appeal the hon’ble Sikkim High Court to restore Gurudwara and enlighten
Guru Granth sahib ji along with Nishan sahib where congregation may recite thy true
naam of almighty waheguru, where soldiers pray before going on war at front, pray for
victory of nation and their safe return and help to maintain peace and harmony,
brotherhood in both peaceful communities-the Budhist and Sikhs who are also known to
serve humanity in all odd times of any natural calamity or disaster or in general without
any discrimination of color, caste, creed or race.
I also urge to take legal action against CM Sikkim on violating article 49, and misusing
his official powers under required sections of Constitution of India.
I also request the hon’nle Sikkim High Court to book DC Mangan and SDM
Chungthang on hurting Sikh’s religious sentiments by forced eviction of Gurudwara, by
removing Guru Granth sahib ji, on its wrapping, packing, transporting and than to
abandon at roadside 100 kms away at Chungthang. The evidence on abandon of Guru
Granth sahib ji at road side is also attached at annexure no…….
Deponent
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Not only the Gurdwara Committees but also the Sikkim Government and the
Sikkim High Court does not want me to be a party in this case as the evidences filed by
me about the Gurdwara Guru Daang Maar built at the shore of Daang Maar Lake had
been constructed before 1991 not in 1998 as claimed falsely by state govt of Sikkim.
This means that if it is proved that the building of Gurdwara Sahib had already
been constructed before 1991, than the special religious prevention act could not be
applied to this Gurdwara.
The Sikkim government claims that this Gurdwara Sahib was built in 1998 whereas it
was renovated in 1998.
Let me tell you here that I could not take my daughter-in-law to Sikkim because
there is no one else in my home to take care of my wife, she was not able to do anything
on her own due to lung disease, That's why someone needed to be present at home all
the time to take care of her, she was suffering from Pulmonary Fibrosis and with her
Lungs shrinked, for which there is no return, no cure. My son goes on duty too, and
mygrand daughter was just one year old also at home to be taken care of. So staying out
of the house for 3-4 days could cause a lot of problems at home. God bless her too, she
got all my documents ready and I took a flight to Bagdogra, where I also met Amritpal
Singh Khalsa and we took a taxi and left for Gangtok.
The Sikkim High Court had manipulated its rules that any application or
document that needs to be filed there, should be submitted three days in advance. We
were not aware of this rule, fortunately by the grace of God we had reached Gangtok 4
45
days earlier. The next day, we submitted these documents. Now we were idle for the
next 3 days.
Amritpal Singh planned to go to Gurdwara Dangmar and booked a taxi, he
asked me, I refused because we were fighting this case with the money of
Sangat(collected by donations from Sikh congregation), we were not there to enjoy and
have fun. And there was a wish also beside that I may visit here to enlighten the Guru
Granth Sahib in this Gurdwara only after I win the case in Court and get blessings of
Guru.
And what was to be obtained by spending Rs.8000/- to 10,000/- for no use when
we were already running short of money. He spent from his own pocket. I couldn’t
afford so I refused to accompany him.
While Amritpal Singh was on his way to Guru Dangmar, his car was attacked by
the locals in Lachen on the way. His driver was also beaten for bringng the Sikhs in his
cab. Almost all the accommodation is converted into hotels in Lachen but they do not
provide rooms for Sikhs to stay. Finally, Amritpal Singh went to the police station,
where he spent the night and next day he went to Gurdwara Guru Daang Maar
underpolice escort. I even talked to him at Lachen on the phone. He also filed the case
against locals on charges of assault upon him but the Sikkim Police department and the
administration didn’t help him, the case was filed and thus some needful legal action
was being taken in this relevance.
Amritpal Singh had reached Gangtok on the night of the 5th. The next day on
the 6th of October 2017, we arrived at the court in time. The case was in the court of Sh.
Satish Kumar Agnihotri, Chief Justice of the Sikkim High Court.
The court proceedings started, we were three petitioners, one was Gurdwara
Siliguri Committee, the other was Amritpal Singh and the third was I.
The Sikkim government had submitted its reply which was in 140 pages and what
it was, way beyond my comprehension at that time, I was also wondering who would
read these 140 pages and reply but when all others had addressed and done, I got up
from my seat and raised my hand.
The judge looked at me and asked who I was?
I replied that Sir I am IA no. 5 and my documents are attached in this file. I have
also come here on the order of the Supreme Court.
The judge asked for my identity and looked in the documents to see what my
identity was given. I was numb; I didn't know what to say.
Suddenly I said unintentionally that I am the representative of the whole Sikh
community in this case and also fighting this case with the money donated by Sikh
community, this is a great proof in itself.
The judge kept looking at me in his dismay, also there was uproar in the court
that if I represent the Sikh community then what was the role of Siliguri Gurdwara
Committee? I was asked this question in front of the judge in court.I replied that I
46
represent Sikhs from all over the world whereas the Siliguri Gurudwara Committee
represents only Siliguri or the Sikhs living in this area.
The Siliguri committee got annoyed with me over this reply. The judge was shocked, he
looked at the documents again and when he saw my application, he asked the respondents why
did they not respond me on my petition?
They lied that they were not given a copy.
The judge turned to me and asked if I hadn't served them a copy. I replied that I
had submitted a total of 8 copies out of which 4 were given to the Registry Office and
the rest 4 to the Advocate General. The judge asked the Advocate General and he
agreed.
The judge then asked me if I had any more copies.
I answered yes. The judge asked me to serve them copies again.
I immediately handed over the 4 copies to the repondents and one to the
Advocate for the Siliguri Gurdwara Committee.
Then I asked the judge for a copy of the reply filed by the Sikkim government to
be provided to me also.
The judge ordered it.
There was even a little debate held on in the court about this case.
I requested the Judge, Sir, please give me 10 minutes; I will expose them on their
lies.
The judge replied respectfully, "Sir! You will also be given time to speak, but
unfortunately that time has never come again.
• Note: - On the contrary, it was good that I was not given a chance to speak in
court at that time as I would have not been able to do justice with this case. I also
had only logics, not any concrete evidence or information, neither on visit of Guru
Nanak nor about Padmasambhava.
Therefore Baba Nanak himself stopped me. And now I'm looking for an
opportunity because now I have the evidence, the logic and the art to present myself
in court more efficiently.
See when I get this opportunity, whether I get it or not. God knows.
The judge gave 21 days time to respondents to file their reply but till date the
Sikkim government has not been able to reply.
47
Waheguru ji ka khalsa waheguru ji kee fathe!!
Those Gentlemen, who want to work on this Guru Dang Mar case or want to
get some benefit from this book of mine first must go through the 140 pages reply,
submitted in the court by the Sikkim government Which, I have summarized as
below. It provides basic information on what is written on each page.
These government officials themselves have given us enough evidences to
prove their knowledge which are going to be presented in court as evidences against
them. I never thought if the government officials could be so stupid.
I now enjoy working on this case because I now have all the information about
Sikkim that I have shared in this book. This book will be in safe hands with my
lawyer Barjinder Singh Lumba ji from Mohali. With that, if I get a call from
Sachkhand anytime at this age of 72+ and if I leave, in that case he will fulfill this
responsibility to plead this case in court on my behalf.
I'm convinced to have faith on him.
At the same time, I would like to thank all the donors who have sent me
financial assistance or their dasvandh (10% out of their honest income) to fight this
case. I have done my job honestly, though the result is in the hands of God but being
a disciple of the Guru, the confidence that Guru has inherited in me, I assure the Sikh
Sangat that we can never lose this case.
Your humble servant;
91+9540393039.
48
(Summary of each page of Reply filed by Respondent No. 1, on behalf of
Sikkim State Govt. in Sikkim High Court, in the month of Sep. 2017).
Page-1, 2 and 3 >>>

Page no 1, filed as counter affidavit by Kirat Sherpa on behalf of Sikkim govt. A
contradictory statement is filed through this to claim falsely on Guru Daangmar Lake as
a Buddhist religious place. It states that Sikkim state was blessed by Master
Padmasanbhava in 8th century whereas this state remained hidden until 1641; When
Penchoo Namgyal first established his kingdom here.
Page-4>>>
Kirat Sherpa informs that a MLA from Sangha constituency reported
construction of Gurdwara at shore of Lake Guru Daang Maar by 20 Punjab which is
totally misleading as Gurdwara was already there but it was renovated by 20 Punjab.
This letter was part of conspiracy which begun in early 1998 to take over the
Gurdwara, dismantle it and convert it into Buddhist monastery. Intervention of state
was sought by the delegation met to CM on 18/4/98 and state entered instead of
issuing a legal notice on any objection if had any. In first meeting with Mr. PPS
Bindra, GOC 17 Mountain divisions, the Chief Secretary raised violation of Forest
Act.
Page-5>>>
The meeting continues and allegation of violation of Forest Conservation Act
1980 on constructing the gurudwara on forest land. In Para 3, a false information is
given that there was a small hut whereas the Gurdwara was first constructed at this
place in 1987. The evidence in this relevance is already submitted in the court by Ajmer
Singh Randhawa, attached in his special affidavit filed on 6th Oct. 2017.
Page-6 >>>
In this page no-6, Usha Lachungpa, the Project Officer, Forest Department
reveals about Forest territorial and the Chief secretary gives account of a meeting with
the GOC, 17 Mountain Brigade that army had removed all constructions other than
main Gurdwara.
Page-7 >>>
In this page we can see how Major General Dubey assured chief secretary to
place a Buddha statue and a photo of Dalai Lama in the premises of gurudwara and to
change the Sikh religious place of worship, a Gurdwara into a multi-religious Dharam
Sthal giving due importance to local sentiments. The letter in this relevance was issued
on 13/4/98.
49
The officers of forest department, Govt of Sikkim issued a letter to GOC 17
Mountain Division bringing to their notice the violation of Forest Conservation Act
1980 and removal of all unauthorized structures.
Page-8 >>>
In this page, the Lachen head lama sent a letter giving religious significance of
the Guru Daang Maar Lake on 23/7/98. The Forest land is called as RESERVED
FOREST LAND UNDER GURU DONGMAR LAKE.
Page-9 >>>
In this page we can see assurance by Major General Dubey to dismantle the
main Gurudwara if needed, to the committee formed by state govt.
Page-10 >>>
The state govt. of Sikkim notified that no conversion, no alteration or no new
construction shall be permitted on any sacred peak or Lake. Any construction in the
nature of restoration shall have to take approval from its nodle agency Ecclesiastical
department. The committee alleged Major General PPS Bindra on converting the
Buddhist religious site of Guru Daang Maar Lake into a place of Sikh religious place of
worship. In this letter we see how state govt. requested army authorities to handover the
Gurudwara to state govt. through the forest department which will begin dismantling the same.
It clearly shows that state govt wanted to take over the Gurudwara and then
dismantle it, for this purpose the forest department was brought in.
Page-11 >>>
The Major General UK Dubey had requested to state govt. in writing that the
main structure may not be dismantled but be permitted to be used as Sarv Dharm Sthal.
Another meeting in this relevance was held on 24/6/99 but the matter was kept pending
for the time being due to developments in Kargil sector.
Page-12 >>>
A meeting of the state govt officials was held on 21/10/2000 in which it was
decided that the local MLAs office and the Head Lama of Lachen to take over the
charge of structure (Gurudwara Guru Daang Maar).
Another meeting between Chief Secretary Sikkim and GOC Major General
Dubey was held on 26/09/2000 in which a course of action mutually agreed that the
structure be handed over to Head Lama Lachen Monastery who could gradually
convert the structure into a Buddhist Monastery under his supervision.
Page-13 >>>
50
GOC in C UK Dubey from 17 Mountain Brigade gave assurance on removal
of Sikh units from this area to give clearance to handover the Gurudwara without
any resistance by Sikh soldiers in their absence, hence smoothen the process by
posting them at Nathu-La in north Sikkim.
Page-14 >>>
The date to handover of structure of Gurudwara was fixed on 19/11/2000, a
special Pooja was also performed in this relevance on 18/11/2000 but finally the
structure could be taken over on 12/12/2000. In opinion of state govt officials the issue
of Guru Daang Maar was finally resolved.
Page-15 >>>
Detail of appointment of Chowkidar at Guru Daang Maar
Page-16 >>>
Another meeting was convened after the new GOC took over the charge, on his
grievance on 27/6/2001 in the chamber of Chief Secretary attended by two colonels
from 17 mountain division at Gangtok. Distt. Collector (N) was directed to co-ordinate
the army officers to take over the structure of Gurdwara from army.
Page-17 >>>
Accordingly the structure of Gurdwara and entire premises of Sarv Dharm Sthal
to be taken over from army was carried out on 6/7/2001. Photographs were taken and
Police Radiogram was sent to high ups on 9/7/2001.These are pasted on following
pages ahead.
Page-18 >>>
Rest is the some objections raised in its response to the petitioner which are of no
use to us. Next page is full of such objections to divert attention of court and petitioners.
Page-19 >>>
Objections continued.
Page-20 >>>
Affidavit and Verification.
Page-21 >>>
The following is the copy of Act on Special religious Prevention Act passed by
Parliament in 1991. In fact it was not to be implemented on Ayodhya Ram janmbhoomi
case. To save Ramjanmbhoomi from declaration by Court in favor of Muslims, It was
than implemented all over India including Sikkim also.
51
But Sikkim govt has to prove it that there was no Gurudwara built at shore of
Guru Daang Maar before this law was enacted. It’s just to mislead the court and
misuse of its constitutional powers which forced the state govt to conceal facts from
court. The evidence of Gurudwara since 1987 and laid down of its foundation by
local MLA in 1983, are already submitted in Court by Ajmer Singh Randhawa.
Page-22 >>>
Act notification continues;
Page-23 >>>
Copy of Notification by state govt. to cover up formalities to prepare a list of 100
years or older places of worship in Sikkim because the Gurdwara Guru Daang Maar
was built only in 1987 and by laws it couldn’t be taken over or dismantled as state has no
religion but here the state govt. differs and openly states Buddhism as religion of state.
It’s against the preamble of constitution of India.
Page-24 >>>
Notification continues;
Page-25 >>>
It’s a complaint sent to CM Sikkim with reference of construction of Gurdwara at
shore of Lake and without any prior permission from Forest Department. It also objects
on building a bathingghat at Lake which means sacrilege/defilement of sacred
waters?
In fact these local Sikkimies, specially Lepchas and Bhutias never take a bath
for months and never in a stream, river or Lake as they fear of anguish of the spirits
residing at these water bodies. Therefore it was very disturbing for them if Sikh
pilgrims take a bath in the Lake. A Sikh like to appear before Guru only after taking
a bath, it may be snow cold water, even then. Sikhs give high importance in cleaning
their bodies not like Lepchas who are superstitious in nature and fear of water.
Page-26 >>>
This is a letter written by Namkha Gyaltsen, MLA, addressed to none. In this
letter he blames the environment of Sikkim gone under threat by construction of the
Gurudwara. In fact, it’s all done under a chain of conspiracy to justify misdeeds of the
CM to dismantle the structure of other faith, A Gurudwara is a thorn for Sikkim
administration because the main conspirator is CM himself, rest are just flatters;
Page-27>>>
This is a letter with reference to news published in weekly Sikkim Observer dated
21-27 Feb. 1998, on construction of a NEW GURDWARA SHRINE at Guru Daang
52
Maar Lake. The letter further mentions that “basic amenities like drinking water,
toilets and a resting place have been provided.”
The former Tribal Minister Tasha Tangay Lepcha is also seen in the picture taken
at Guru Daang Maar. It’s to be noted that this Tasha Tangay himself laid down the
foundation stone of Gurdwara at Shore of Guru Daang Maar Lake in 1983 when he was
MLA. He might be given the portfolio only after raising voice against it: started opposing
Gurudwara but the evidence to lay down this foundation stone is already submitted in the
court by applicant Ajmer Singh Randhawa.
Page-28 >>>
In this news we see the continuity by local MLA Tasha Tangay Lepcha, see the
previous page at picture no 030;
Page-29 >>>
This is an article published by staff reporter or got it published by state officials
under chain of conspiracy, a pressure tactic, nothing new;
Page-30>>>
Continuity of article in Sikkim Observer published in 1998;
Page-31 >>>
This article is to defame Sikh soldiers deployed on border with a mal-intention to
get them shifted away from Daang Maar Lake so that Gurdwara may get isolated and
then it could be easy to dismantle it in absence of Sikh soldiers who were in fact the
custodians of this Gurudwara in absence of Sikh community.
These local Lepchas and Bhutias wants free access across the border, the border
was controlled by Sikh forces. Their activities was being watched by army intelligence,
even CBI wasn’t unaware of it. These locals opposed deployment of Sikh army personal
so defamation begun through such heinous acts likes making their cartoons in
Newspapers and having fun of them. Their religious place was also targeted under a
mission. The state govt. supported them seeing their vote bank.
All this detail was published in an article in a weekly magazine ‘THE WEEK’
published from Bombay, copy of this article is saved with us and can be read at;-
https://www.theweek.in/theweek/cover/2018/04/14/gurudongmar-gurdwara-in-
sikkim-converted-into-a-buddhist-shrine.html
Page-32 >>>
. Another attempt to use pressure tactic, a new article in Sikkim Observer in 1998
by someone;
53
Page-33 >>>
It’s another article in same newspaper Sikkim observer. It’s to be noted that this
was a weekly newspaper and all these news articles were published in February and
March 1998 which gives a clear indication on building up efforts under a chain of
conspiracy to defame Sikh soldiers and create public opinion against construction of this
Gurdwara which was already existing there since 1987 and whose foundation was also
laid by former Tribal minister Tasha Tangay in June 1983;
Page-34 >>>
Following is a copy of letter written by any organization of Sikkim, similar to
letters and articles published in Sikkim Observer. This letter is also sent in following
month of April 1998;
Page-35 >>>
Continued;
Page-36 >>>
This is copy of a confidential letter by Chief Secretary K. Sreedhar Rao,
addressed to CM on 13 March 1998 giving his report on his visit to Guru Daang Maar
Lake, the allegations made on violation of Forest Act by different construction in the use
of Gurudwara there.
Article 26 of the constitution of India permits to build these structures to
facilitate the devotees and staff living there in the service of holy shrine;
No number to be given for this picture as its not in rejoinder submitted by

respondents no 2&3].
54
Page-37>>>
The confidentiality of the letter continues;
Page-38 >>>
It’s a copy of notification issued by Chief Secretary K Sreedhar Rao comprising a
committee to study the Religious and historical significance of Guru Daang Maar Lake,
The notification was issued soon after his return from Guru Daang Maar Lake on 24
March 1998.
Page-38-A >>>
The seeds sown to shift Sikh soldiers from this area and scheme seem fruitful to
remove Guru Granth Sahibji from Gurdwara Guru Daang Maar, Major General UK
Dubey was also a party in this conspiracy.
It’s clear in this letter.
Page-39 >>>
The information by Chief Secretary was sent to CM Sikkim who approved it
and signed on report sent by Chief Secretary;
Page-40 >>>
This is a report from DC on the follow up action;
Page-41-A >>>
Follow up action report continues but on Guru Daang Maar, DC submits its
report to Chief Secretary that all structures except main Gurudwara building are
demolished;
Page-41 >>>
The DC Mangan thus proves that he was also a conspirator, working for
demolition of the Gurudwara and providing his services to his seniors. They were all
deputed on this mission.
Army gave permission to these govt. officials to visit Lake Lhamoo and Guru
Daang Maar in 1997, photography also permitted to them. Till that the permit to visit
in this border area had to be obtained from army but later on Sikkim govt took this
right with itself and now DC Mangan issues the permits.
Page-42 >>>
The same permission is clearly readable in this letter:
55
Page-43 >>>
The following is the list of tour program of senior officers for whom the
permission from army was obtained. Usha Lachungpa Senior Research Officer wild
life gives the details;
Page-44 >>>
Report on tour. The report is completely misleading and full of falsehood as
there is no Flora and fauna at Lake Guru Daang Maar, the Wetland Atlas Sikkim has
disclosed it in this Atlas.
Page-45 >>>
Page-46 >>>
In this report army is blamed for constructing permanent post and filling the
surrounding with garbage and mines. It’s just to get the army removed from this area
and people get easy access across the border. Such anti-national activities were exposed
by Weekly magazine published from Mumbai whose copy is available with applicant
Ajmer Singh Randhawa in which such anti-national activities by locals are revealed.
Page-47 >>>
Recommendations;
Page-48, 49, 50 and 51 are images >>>

Page-52 and 53 >>>
This is a copy of letter written by Forest department declaring the land at shore of
Guru Daang Maar Lake as forest and accused army on construction of Gurdwara there
violating Forest Conservation Act which is bundle of lies. We have earlier record that
forest department was brought and given task to take over the Gurdwara from army and
dismantle it. So false allegations made to scare the senior Army officers to take legal
action against them on fabricated charges and pursue them to handover the Gurdwara.
It’s all under conspiracy as stated earlier.
Page-54 >>>
The same allegations made under pressure tactic to state Guru Daang Maar as
RESERVED FOEST AREA to scare the senior army officers to involve them in
litigation by Principal CCF cum Secretary Forests Sh. TR Sharma, IFS;
Page-55-A >>>
It’s an official letter from Divisional Forest officer in response to his letter.
56
Page- Annexur R-10 >>>,
A warning issued on 30/09/98 to all states on violation of order of hon’ble
Supreme Court on violation reports of Forest Conservation Act 1980 by the Inspector
General of Forests and Special Secretary Ministry of Environment and Forests;
Page- 56A >>>

Same copy reposted to read easily and clearly;
Page -57 >>>

The Ecclesiastical department ordered the Chairman, State Level Committee for
Guru Daang Maar Lake, Govt of Sikkim, Gangtok on 3rd July 1998, for putting up a
board at the shore of Lake to show it a religious place of Buddhists. The earlier board
giving history on visit of Guru Nanak and blessings the local tribesmen was removed.
It’s to be noted that same Ecclesiastical department has filed a document under
oath that it has nothing to prove on visit of Master Padmasambhav on this lake. The
copy of said document is enclosed in this reply and shared ahead;
Page-58 >>>In this letter the Ecclesiastical department refuses to have any
official record to prove any background of the Lake but just by quoting the Lachen head
Lama who had revealed a concocted story on visit of Master Padmasambhav in Sikkim
by Pema Lingpa, a terton from Boomthang, Bhutan (1450-1521). Neither Dalai Lama
nor Karmapa or any historian or any professor of Sikkim University ever approved it.
This evidence is pasted next in Tibetan language whose translation is also given on
following pages;
Page—59 & 60 >>>>

These two pages are copies of the religious text provided by Head Lama of
Lachen monastery to prove that Master Padmasambhav had visited the holy Lake and
blessed people and changed the history to wipe out signs of visit of Guru Nanak at the
shore of Lake and bless the local herders. His previous interview taken by Col DS
Grewal in 1988 was the truthful account in which he had named Guru Nanak to take
away sufferings of locals on his visit.
Page-61 & 62 >>>>

These pages are the translations of the religious text in which reference of fourth
Terton (searcher of hidden religious Literature), the Pema lingpa (1450-1521) is
explained.
Page- 63 >>>
57
Another false report on history of Sikkim to mislead locals is prepared by govt of
Sikkim. We have the evidences of all the eight hidden lands in 8th centurty in Tibet. Out of
these eight, one was in Nepal and rest 7 in Tibet. The names of these hidden lands were
unraveled by Yeshe Tsogyal in her biography. Master Padmasambhav had visited 3 Lakes in
his life, the names of these Lakes are revealed in the biography of Master Padmasambhav
written by Yeshe Tsogyal.
The John Cloud White camped at the origin of river Teesta and at Giagong when he
was marking boundary of Sikkim with Tibet. He never called this Lake as sacred;
Page - 64 >>>
Continued from Page 63.
Page-65 and 65-A >>>

The Spiritual recognition of the sacred Lakes
Page 66, 67, 68, 69 >>>

Report on Guru Daang Maar Lake in compliance with the meeting on 14/3/98
by Chief Secretary.
Page- 70 >>> (Report continued);

How sad? The GOC 17 Mountain Brigade assured the finance secretary that if
required he was ready to remove main structure of Gurudwara also?
Page-71 >>>
Through this notification on 24-9-98, the Sikkim govt. extended its Special
Provisions Act 1991 (42 of 1991) and conferred to state of Sikkim from 11 July 1991.
The Governor of Sikkim formed a committee Eccelesiastical committee under
chairmanship of Head Lama of Lachen- the stooge, which will take up Monasteries
and other places of worship dating back to 100 years old as the state govt wanted to
dismantle Gurudwara Guru Daang Maar by hook or crook so the committee was
given task to link it back to 100 years.
Page-71A >>>
By this Notification on 26-10-98, the state govt. restricts any new construction at
any holy place of worship to dismantle Gurdwara Guru Daang Maar only.
Page-72 >>>
By this Note sheet the Chief Secretary was invited to Govt’s decision on
accepting the report of the committee. It’s clearly mentioned that this area is declared as
reserved forests and under administrative control of Forest department.
58
Page-73 >>>
The Chief Minister Pawan Chamling also signed the draft in which army is
asked to not to object on dismantling the Gurdwara Guru Daang Maar. It proves
state govt. having its hand in gloves to dismantle the Gurudwara by its direct
interference in religious matters of the people.
Page- 74>>>
The matter was discussed at Mintogong on 24-04-98, kept pending due to its
sensitivity but the allegations on violation of Forest Conservation Act 1980 under special
religious prevention act and condition of a religious place on 15th August 1947 can’t be
changed was discussed.
So far no evidence if Guru Daang Maar was a religious place of Buddhists
could ever be provided by state govt.
Page- 74A >>>

The same page 74 is typed at this page.
Page-75 >>>
Letter by Maj. Gen. UK Dubey on status of structure at Gurudwara Guru
Daang Maar had been written to Chief Secretary, Sikkim on 18 Nov. 98. Army now
denied to dismantle the structure more than a limit but gave its two options to state
in this letter;
They were to go; either the state govt may take it over or allow army to
maintain it as a place of worship for all religions;
Page-76 >>>
Continued the matter form previous page to the second page of letter;
Page-77 >>>
This is the response given by state govt,after the GOC. 17 Mountain brigade
refused to dismantle the structure of Gurudwara;
Page-78 >>>
State govt. decided to dismantle the structure itself but feared the things may not
take an ugly turn (feared). So now finally decided to seek one more attempt to discuss
with GOC;
Page 79 & 79A >>>

State govt. finding other options including legal action against army;
59
Page 80 & 80A >>>
It’s a note by Additional Secretary (Home) on the matter received renewed
attention.
Page- 81 & 82 >>>

A report by a biased Buddhist Sr. Research officer Usha Lachungpa (WL);
Page- 83 >>>
Typed copy of the 82-A, the same;
Page- 84 >>>
The Joint secretary, under directions of chief secretary decides in a meeting
held on 24 Oct 2000 at Guru Daang Maar to use the good offices of local MLAs and
the religious leaders in North Sikkim to get the Lachen Head Lama to take over the
structure of Gurudwara ar Guru Daang Maar Lake.
Page-84A >>>
Typed copy of Page 84
Page-85 >>>
Note sheet signed by S W Tenzing,
Page-85A >>>
Typed copy of note sheet of page no 85
Page-86 >>>
Continuation of Page 85,
Page-86A >>>
Typed copy continuesof page no 85A.
Page- 87 >>>
The acceptance of proposal sent by Army to take over the Gurudwara is
accepted by state govt;
Page-88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 10, 102, 103, 104, 105
and 106 are List of sacred places and Peaks in Sikkim >>>
60
This is report on documentation of sacred places of worship and institutions
100 years and above, notified on 24-09-98;
Page-107 >>>
The Pooja before taking over the Gurudwara was held at Lachen on 18th Nov
2000 but the Gurudwara was taken over on 12th December 2000. Two ministers of
Sikkim govt marked their presence in this ceremony.
Page-108 >>>
Approval of CM on taking over the Gurudwara called dharmsthal here;
Page- 108A >>>

It is the typed copy for clearly reading the same approval.
Page- 109 >>>

Police telegram
Page- 110 >>>

Note sheet Annexure R-27;
Page-110A >>>
Typed copy of Annexure R-27;
Page-111 >>>
Continued copy of the same at Page 110,
Page-111A >>>>Typed copy of the same continued
Page-112 >>>
Letter to appoint Chowkidar at Guru Daang maar Gurudwara after it’s
taken over, signed by Under Secretary;
Page-113 >>>
A letter issued by Ecclesiastical Affairs deptt. on 19-08-2003 (Not
readable).
Page-114, 115 >>>

Minutes of a meeting on Guru Daang Maar, held under the Chairmanship of
the Chief Secretary, Sikkim to review the decision;
Page-116 >>>
61
Letter not readable;
Page- 116A >>>

The names of people present in a meeting to discuss on 27 June 2001 in the
chamber of Chief Secretary;
Page- 117 >>>

Pictures of ceremony after taking over the Gurudwara
Page-117A >>>
The details of thepictures shared at previous pages.
Page-118 >>>
Thegovt. officials were honored on their meritorious services in taking over the
Gurdwara, and its immediate handover to Lachen Monastery. If the Sikkim govt.
having the pictures to honor the army officers on handing over of Gurudwara why do
they not have any video clip or stills to prove that they removed every item of daily use
in religious purpose from Gurdwara Guru Dongmar and its distribution in public other
than few items to be given to Lachen Monastery?
Page-118A >>>
Copy typed for clearly readablity, giving details of the honor.
Page-119 and 119A >>>

The pictures of ceremony and details;
Page-120 >>>
A concocted story was fabricated to distribute the following 99 items confiscated
from Gurdwara Guru Daang Maar and distributed in public of Lachen whereas the
Gurudwara performed its religious duties until 16 August 2017 when the Guru Granth
Sahib and other religious items were removed by Pipons with consent of govt of Sikkim
and abandoned at road side in Chungthang.
Page-120A, 121, 121A, 122, 122A, 123, 123A >>>

Details given about the list of Religious itemscon-fiscated from Gurudwara
Guru Daang Maar and then distributed in Lachen;
Page- 124 >>>

Police radiogram sent to Chief Secretary and CM on confiscating religious items
and their distribution in Lachen;
62
Page 124A >>>
Typed copy of this Police Telegram.
• Extra definition of Page 58:
The ecclesiastical department says there is no official record maintained with

them about the background of this holy Lake, on the other side it’s giving false
history to establish a link with Master Padmasanbhav.
• Letter by Pipon to SDM Chungthang;
In this page the Pipons or the head of local Panchayat of Lepchas gives a pre-
information on their official letter pad to (DC north) through SDM Chungthang to take
out Guru Granth Sahib ji and other religious items from Gurudwara Guru Daang Maar.
The SDM didn’t take appropriate action but becamea mute spectator and thus allowed
the Djhumsa (local panchayat) to carry on with their disastrous plan. Hence the Sarup
(body) of Guru Granth Sahib and other religious items of daily use were removed,
packed and taken to Chungthang 90 kms away and then left abandoned, unattended at a
road side by Djhumsa. The picture of these religious items left on roadside are already
submitted in special affidavit by Ajmer Singh Randhawa on 06-10-2017.
The only response after 4 months was filed by the respondent no. 4 through his
Advocate on 5th May 2018. No other respondent filed his response, just ignored.
The next date was set for 1st December 2017, we took a taxi the same day,
arrived Siliguri where we stayed at Gurdwara Sahib.
All the executive members of the Gurdwara Committee of Siligudi gathered, we
were also summoned for the meeting.
We had the respect for these members of the committee but they were not polite
with us, annoyed upon us due to the case being fought in the court by us. Their case is
very weak.
They have only demanded that the Gurdwara be returned to them as by doing so
the Sikkim government has violated Article 25 of the Indian Constitution.
That is all they demand while we believe that the government and the Chief
Minister of Sikkim who spent the last 20 years to demolish this Gurdwara and convert it
into a Buddhist monastery, whether by defending itself with every legal aspect, and by
spreading false propaganda among the people, the state has tried to make belief that it’s
falsehood be established as truth. Do you think the state will give you back the
Gurdwara so easily?
We do not see this case less important than the case of demolition of Babri
Masjid, so since the beginning we were preparing ourselves at the same level.
63
We tried hard to explain to the committee members but to no avail, finally we
ended the meeting and went to our room.
The next day at 9.00 or 9.30 AM, we came to the office of management to return
the room key, the President of Gurdwara Sahib Ji was sitting with some of his executive
committee members, he called us again, now they had come to their terms and the
debate had escalated to the point where they called me a fraud and told the other
members to write on Facebook that this person was a fraud.
This made me angry and I replied angrily that do write quickly and see how I
expose you people on Facebook. This is the sangat which covers up my expenses and I
come here to fight the case. I am not answerable in front of anyone, but only to the Sikh
sangat (congregation).
By saying this I signaled Amritpal Singh to come out and we walked out, took a
taxi and reached the airport.
Our next date was now 1stDecember 2017, and my agony was that my own got
angry with me as to why I had declared myself a representative of the Sikh community?
How could I explain to them that I had not planned this but only God knows how and
why all this happened? I can only say that it was Baba Nanak Ji who took all this out of
my mouth, I didn't even think about it.
All my attention was totally focused on searching for evidences, I could not see
anything else, even not when I was asleep, my mind kept thinking only and only about
this. Sitting at the computer I spent whole day just searching for any information about
Guru Nanak’s visit to Guru Daang Maar Lake by browsing websites, I found about his
visit to Tibet. In anecdotes, I found Guru Nanak blessed local tribesmen at a Lake and
solved their problems too but the name of the Lake could not be found as Guru Dang
Mar. No historian was there to help or guide.
I didn't have extra money to buy every book, nor could I read every single book,
for this I appealed to every person on net who could be helpful to provide us a clue or
some text about visit of Guru Nanak ji to Sikkim but unfortunately no one came
forward.
I desperately needed a lawyer because without a lawyer it was very difficult to file
a document or speak in court. My post was read by a Sikh lawyer Brijinder Singh
Lumba from Mohali, Panjab, he offered his services as a volunteerin this case and sent
me his consent. It was a pleasure for me to get the services of a lawyer free of cost as he
volunteered himself in the service of Guru Nanak ji.
Now we were preparing ourselves for 1st December 2017, I made 20 copies of all
the documents and evidences, put them in a suitcase and left for Sikkim.
I bought three air tickets and we went to Sikkim but unfortunately after reaching
there we found out that the judge had gone to Delhi to attend a meeting. The Acting
Judge Bhaskar Pradhan did not hold the hearing.
64
The next date was set for 25th March2018because of the winter vacations of the
court in Sikkim, feeling embarrassed we returned home.
We had been idle for some time now but we made good use of this time and kept
studying the evidences whatever we had or could find out, and by making notes for
future use but the search for more evidences continued. I was also informed of a book by
Dr. Anurag Singh, some pages of which he scanned and sent to me, they contained the
entire history of Sikkim from its existence till now. The book was written by JC White,
the highest ranking British government official(Political officer) in Sikkim who had been
in Sikkim for 21 years at the time of his Sikkim deployment and toured every corner of
Sikkim. This book provides valuable information.
In this book every detail of Sikkim is given but nothing is written about the
arrival of Padmasambhava in Sikkim whereas in the same book "SIKKIM AND
BHUTAN" he has mentioned the arrival of Padmasambhava in Bhutan.The truth is
that Padmasambhava never visited Sikkim, when there is no proof of it, how could
anyone cite this lie?
We too have this information that Padmasambhav had settled in Bhutan in the
end of his life.
This is a book, which could be called a SAFARNAMA of a British
Administrator Sir J. Claude White in Sikkim and Bhutan during his stay of 21 Years:
1887-1908 CE i.e. overruling hundred years clause quoted by Sikkim Government to
forcibly occupy Sikh Gurdwaras by deceit and default.
Relevant pages are being uploaded to prove that the author during his 21 years
stayed in Sikkim:
• He did not found anyplace associated with Padmasambhava in Sikkim.
• Sikkim came into existence in the 13th Century and Question of visiting
Sikkim by Padmasambhava in 8th Century is misleading lie.
• The First Community which settled in Sikkim (Lepcha) came didn’t come
from Tibet.
•
Book on Sikkim Written by British Administrator in 1909 CE after His Stay of
21 Years, no where mentions Padmasambhava or any place associated with him in
Sikkim.
65
Pic 027
66
Pic 028
Original inhabitants and Settlers in Sikkim since 13th Century, five Centuries
after Padmasambhava existed and entry of Bhuteas in Sikkim was followed much later
in Sikkim.
Pic 029
67
Pic 030
Inhabitants of Sikkim: Changing pattern and historical evidence of Sikkim and
its religious traditions.
Pic 031
68
Pic 032
Historical evidence of Sikkim’s changing face of religious traditions minus
Padmasambhava and last page of history of Sikkim minus Padmasambhava, created
by present Sikkim Government with political motives.
Pic 033
69
Pic 034
This is a photocopy of page number 31, 'Sikhim and Bhutan' in which you can
read the meaning of Peppon?
Pic 035
70
I also ordered this book from the publisher and read every word of it very
carefully, I asked for 4 more copies to use as main evidence but I could get 2 only, now I
have these three books and I highlighted the main evidences in all these three books.
PIPONS or PEPONS is a Chinese word for a Chinese military officer stationed on the
border, working for the Chinese government and also the head of a town or village on the
border. This secret has been given to us by Sir John Cloud White, who also reveals it on page
number 31 of his book “Sikhim and Bhutan.” Today, the head of the local panchayat in this
area of North Sikkim is using this word for himself, so it creates doubt whether this man not
working for the Chinese government?
Now we are waiting for March 29th 2018, my suitcase was ready again but this
time too on reaching Sikkim the hearing in High Court was dismissed due to holiday on
Mahavir Jayanti, of which we had not been informed before. Again the money and time
of the three of us was thus wasted, and the next date was set for May 3rd 2018.
This time too we took our three suitcases with evidences and went to Sikkim to
appear in court on May 3 but again the judge was on leave, we understood that the
judge did not want to hear the case as his retirement was imminent. He was also looking
for a higher post after his retirement so he was not hearing us but it was useless to say
anything against the judge in the court, we just came back.
Now again, the same executive judge Bhaskar Pradhan had set a date of 7th
June 2018. We booked three tickets again, May and June months are peak season on
hill stations, so it gets very crowded, people would go on holidays and the prices gets
double than normal. We also came under these high costs of peak season, tickets were
very expensive almost double and so were the hotels, but even then we went and
reached Sikkim safely. This time Judge Agnihotri had presided the court and heard our
case as he was supposed to be retired in next 2-3 days.
Punjab and Haryana High Court Advocate Brijinder Singh Lumba had been
accompanying me from Mohali for the last three dates. He could not get a chance to
speak in court as the judge was not present in the court.
This time the judge picked up my application and questioned where I had asked
to be made a petitioner in this case. It was just a minor mistake as I was not a legal
person, had no knowledge of law and that I am still paying a heavy price for my
mistake, remained an applicant and could never be made a party in this case till date.
Lumba ji said that my client was already fighting as a petitioner in person in this
case, so there was a possibility for this mistake. After a little debate the judge ordered me
to amend my application and gave me the next 15 days to file the amended application.
What a waste of my time for such a mistake and now another round of Sikkim
had to be made to pay for this mistake.The rest of the court proceedings went on but I
came out and went to have tea in the canteen, some lawyers were already sitting there,
they met me very nicely and when I told them that I had come there to fight this case
71
against the Sikkim government there, they supported me and spoken in a very friendly
manner.
In the course of the conversation, I told them that I was initially informed that
our case would not be fought by a local lawyer. (This was also told to me by Colonel
Dalwinder Singh Grewal. We had thought that it may be that he did not want us to
be the party in this case in Sikkim and so that he discouraged us to be a party in this
case. He was playing a double game from the beginning) so those lawyers were very
amused, I was told by them that there was no such thing, if there was any work for them
to do, I could take their help.
I later spoke to my Advocates Lumba ji and Amritpal Singh Khalsa, we realized
that Lumba ji was supposed to come to Sikkim to file the amendment application, why
don't we take the help of these local lawyers to submit our documents and engage one of
them as proxy lawyer?
I talked to those local lawyers then a Master in law among them, Mrs. Sushmita
Dang took my case in hand.
I came to Delhi and then Lumba ji gave me an amendment application which I
took to Sikkim within the stipulated time, signed it and handed it over to lawyer
Sushmita ji who made more corrections according to the format of the Sikkim High
Court, and submitted this application in time on 23rd June.
72
W. P. (C) NO. 49 OF 2017
To,
HONOURBLE SHRI JUSTICE S.K. AGNIHOTRI, CHIEF JUSTICE OF THE
HIGH COURT OF SIKKIM AND HIS LORDSHIP’S COMPANION JUSTICES
OF THE SAID HON’BLE COURT
In the matter of:
Sri Guru Singh Sabha ………….Petitioner

Versus
State of Sikkim and others...........Respondents
In the matter of:
An application for amendment of IA No. 5/2017 in WP (C ) No. 49/2017 under article

226 of the Constitution of India for amendment of prayer part of IA NO 5.
Grounds for amendment:

1. That in the main Application in the IA NO 5, due to simple mistake in the
prayer part impleadment of applicant as petitioner couldn’t be mentioned.
2. That it is essential, this mistake be rectified and a Para in the prayer clause it
may be added that the applicant may be impleaded as one of the petitioners in the
above mentioned civil writ petition pending in this hon’ble court.
3. That the applicant is senior citizen and representing entire Sikh community
in this case to safeguard and restore Gurudwara Gurudongmar, it is most humbly
prayed that this application for impleadment may kindly be amended for
impleadment of applicant as petitioner in the prayer part of IA no. 5.As the
Amritpal Singh Khalsa has been impleaded on similar grounds as both were
directed by Hon"ble Supreme court to implead themselves as petitioners as
mentioned in interim orders of this Hon?ble court on 13/06/2018.
4. That in the prayer clause, directions for judicial inquiry under the
supervision of this hon’ble court in the instant case by the senior judicial officer
on the inquiry of the sacrilege of present living Guru of the Sikh religion, Sri
Guru Granth Sahib ji at Gurudwara Gurudongmar and Chungthang on 20
August 2018 by the respondents, it’s illegal removal, packaging, transportation
and all other religious articles of the faith, abandoned on the road side
unattended at Chungthang 100 kms away from Gurudwara Gurudangmar, may
kindly be ordered.
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5. That CBI probe into the sacrilege into this case as already CBI is probing
sacrilege cases of Faridkot of Punjab same may be ordered as in this case as here
state officials are alleged to be involved
It is most respectfully prayed that Applicant may be impleaded as the one
of the petitioner in main petition and may be allowed to record his submissions
his annexure as evidence to be used in Above mentioned writ petition as it
involves rights of large no of people belonging Sikh religion and believers of Guru
Nanak which also includes people fromother religions.
Applicant may be allowed to submit historic and other evidence in support
of case.
Judicial enquiry may be ordered into illegal removal of religious articles
belonging to Guru Nanak ji and sacrilage of living Guru of Sikh religion> Sri
Guru Granth Sahib ji.
If necessary, CBI Investigation on the pattern of CBI probe into sacrilege of
Sri Guru Granth Sahib ji is already underway in Faridkot Distt. Of Punjab, may
be ordered as in present case state officials are alleged to be involved.
Other part of prayer may kindly be remained the same as in main petition
and in IA No. 5 already on record.
5. Any other order or direction may be passed in the interest of justice.
Drawn and filed by;Petitioner/Applicant
Counsel for Petitioner
Judge Agnihotri got his retirement from court and was appointed as Chairman,
Human Rights Organization (NHRC). I was told by Lumba ji that Colonel Dalvinder Singh
Grewal had called him and told him that there was an agreement made in between Harsimrat
Kaur Badal of Akali Dal and Judge Agnihotri. That is why he was not hearing the case, and
it is the Akali Dal that has made him chairman of the NHRC after his retirement.
I never pay much attention to such gossips because I didn't know what could be
the benefit to the Akali Dal in stopping the hearing of the case, even if we talk about
elections in Sikkim, it were supposed to be held in May 2019. Or the Akali Dal might be
helping the Chief Minister of Sikkim to decide the case in his favor before the elections
so that he could win the elections in Sikkim. But no one knows about the evidences I
have with me that could decide the case out of their hands.
Even if the judge wants to, it will be difficult for him to favor the Sikkim
government because even if we lose, the doors of the Supreme Court are opened for us
and the case will be settled in Delhi where I am hopeful to get guidance and support of
other eminent Sikh lawyers too.
Rest on the will of God.
74
I have written this book so that even if I do not live long, I hope my colleagues
will be able to fight this case in a rightful manner after reading it. I’m also hopeful that
by the grace of God, we will defeat our enemies, and the signs of visit of Guru Nanak
Sahib ji shall remain forever, I apologize for the inconvenience. I left no stone unturned,
it was my moral duty to keep trying which I did honestly but the result is in the hands of
almighty Akal Purakh. I can only trust him and upon my prayer, which I do daily.
Waheguru Ji Ka Khalsa Waheguru Ji Kee Fathe !!
Humble servant of the Sikh nation:

In his last order on 7th June 2018, Judge Agnihotri issued an order to publish
the e-book. Until this e-book is published, there will be no further date given on this
case. We are still waiting to get a date; we hope to get a date in September or
October. In the end the next date was set on 6thSeptember 2018.
We flew to Sikkim again but this time there was some doubt in our minds that
something could get wrong with us, like a fight, a quarrel, etc.That's why I took my
younger son with me because he is strong built and smart in mind. He can’t be
controlled so easily by anyone and he doesn’t getafraid to see the enemy in large
numbers.
We moved to Sikkim to appear in the court. There in the court room, the son of
Jathedar Piara Singh, a member of the Siliguri Committee, messed up with me and
passed some odd remarks against me but when I replied he got silent. The judge decided
on my appeal only and ordered me to file an amendment application for which I was
given 4 weeks time. We came out and were strongly urged to hold a joint meeting with
Siliguri Gurudwara Committee, the Shiromani Gurudwara Parbandhak Committee and
the Delhi Gurdwara Management Committee, for which they invited us to accompany
them to their hotel.
And we accompanied them. When the meeting begun, some heated arguments
took place. The Delhi Committee member Jagdeep Singh Kahlon blamed me for the
delay in last three dates, proved fruitless because of me.
I replied in dismay that he should ask the court for this, as the court has not
accepted me as a petitioner yet and then how could I make any delay in the court
proceedings?
Then I continued by saying that if the Delhi Committee had initially given me a
lawyer, it would not have been a mistake and the time would not have wasted, I
narrated whole story how the Delhi Committee cheated on me and everyone fell silent.
Well it was decided that we should forget the previous anger and move forward together
but the next day my lawyer Barjinder Singh Lumba ji told me that they will never come
75
back on right track, because Dalbinder Singh, the secretary of the Siliguri committee,
had blamed him for supporting Randhtawa in this case
So we also made up our mind that we will continue to walk our own path and
openly confront the Sikkim government, let these Gurudwara committees go on their
way. They are under pressure of the Sikkim government, as they run their businesses in
Sikkim which makes them afraid to open their mouth and speak out against the Sikkim
government but we have no fear. On the other hand, another hearing was being held in
the court of the Acting Chief Justice in the same High court in Sikkim in which
Gurdwara Chungthang was included in the list of Illegal Religious Institutions by the
Government of Sikkim.
I am giving a copy of the list below on following page;
Court No. 1
76
HIGH COURT OF SIKKIM
Record of Proceedings
WP (PIL) No. 02/2018
IN RE: REMOVAL OF ILLEGAL RELIGIOUS STRUCTURES
Date: 24/05/2018
CORAM:HON’BLE THE CHIEF JUSTICE HON’BLE MRS. JUSTICE
MEENAKSHI MADAN RAI
For Petitioner (s): Ms. Manita Pradhan and Ms. Dorjee
Uden Nadik, Advocates as Amici Curiae.
For Respondent (s): Mr. Karma Thinlay, Sr. Govt. Advocatewith Mr. Santosh Kr.
Chettri, Ms. Pollin Rai, Asstt. Govt. Advocates and Ms. Sedenla Bhutia, Advocate....
In response to our direction dated 25th April 2018, theDistrict Collector, East District,
has not discharged theresponsibility as assigned by us. He had chosen the
AdditionalDistrict Collector, without there being an authority, to file theaffidavit. The
affidavit is not comprehensive and not givingcomplete details as to whether the notice
was issued to theconcerned persons affording proper opportunity and furtherwhether
any step on proper examination was initiated by the District Collector, East District for
removal of encroachment.
Learned Senior Government Counsel appearing for the State, fairly submits that the
affidavit is required to be filed by the District Collector alone, as the direction was made
to the District Collector and he is not competent to authorise the Addl. District
Collector, on his behalf.
Accordingly, three weeks’ time is granted, reiterating our direction to the District
Collector, East District to examine thematter after affording proper opportunity to the
concerned and also indicate what steps are required to be taken by theDistrict Collector
to remove the alleged encroachment on thepublic road as well as on public property.
A copy of the affidavit filed by the District Collector, SouthDistrict, be furnished to the
learned Amici Curiae. The AmiciCuriae are entitled to examine the report and submit
theresponse.
Learned Amici Curiae have further submitted report dated22.05.2018 indicating
encroachment in the public street andpublic places in the Districts as under: -
East District:
i. Tamang Gumpa (Sichey)
ii. Devithan Mandir, Near Dechiling, Chandmari.
iii. Baba Mandir, Kupup.
iv. Changu Baba Mandir.
v. 9 nos of different temples situated on the road side(starting from 9th mile) of the road
leading to
77
Nathula from Gangtok and from Changu to Kupup.
West District:
i. Devithan, Akarbridge, Naya bazaar, Gyalshing.
ii. Devithan, Akarbridge Gyalshing Road, West Sikkim.
iii. Shiv Mandir, Pipalay, Nayabazar.
iv. Trikaleshwar Mahadev Mandir, Reshi.
v. Chorten, Reshi.
vi. Shiva Laxmi, Siddhi Baba mandir, Rinchenpong.
vii. Durga Mandir Rinchenpong.
viii. Maney Kaluk Baazar.
ix. Shiva Gauri Dhan, 13thmile.
x. Shiva Durga Ganesh Mandir, Hee Goan.
xi. Srijunga Mandir, Hee Goan.
xii. Ma Jalpadevi Mandir, Dentam Bazar.
xiii. Bindhavashhi Durga Mandir, Kyongsa Gyalshing.
xiv. Shiv Mandir, 8thMile Gyalshing.
xv. Shivalaya Mandir Tashiding.
xvi. Sideshwar Shiva Mandir, Gerethang Yuksom Road.
North Sikkim:
i. Rangrang Devi, Ranrang
ii. Phodong Mandir.
iii. Gurudwara Chungthang.
South Sikkim:
i. Nag Mandir Melli.
ii. Rolu Mandir (Namchi to melli road)
iii. Rolu Devithan, (Rolu)
iv. 16th Mile Jorethang.
v. Durga Mandir Kewzing.
Accordingly, concerned District Collectors are directed toexamine the same and take
necessary steps in accordance withlaw.
Call on 09.07.2018.
Judge Chief Justice 24.05.2018
‘Rimpoche’ means in Tibetan, a great Guru (special Guru) and Guru Nanak is
therefore addressed with due honor as “Rimpoche Guru Nanak” in all Tibetan and
Tibetan speaking areas and that's how they remember.
78
Guru Padmasambhava is also remembered as Rimpoche Padmasambhava, in
many areas and Guru Nanak is considered to be the new incarnation of
Padmasambhava.
When we read the writings of those who visited Chungthang earlier, we come to know
about this truth.Today, even though the Buddhists here have forgotten the favors of Guru
Nanak, they have not been able to get Guru Nanak out of their hearts. Even today in the
Gompha of Chungthang, (Gompha means - a small temple that could meet the religious needs
of the people of a village) there is a photograph of Guru Nanak with Guru Padmasambhava in
the small Buddhist Gompha of Chungthang. Earlier, only photograph of Guru Nanak as a
local deity was worshiped there (This is written by Gian Singh Ji Brhma from Ajmer narrated
us what he saw himself, which we have already shared in this book.
Though we have written this book by keeping Gurudwara Guru Daang Maar in
our mind only but we cannot stop writing the truths of Chungthang which is also linked
with visit of Guru Nanak at the same time. After passing through Chungthang, we move
ahead to Gurdwara Guru Dangmar built at a distance of 90 kms and at high altitude of
18000 feet. One can't stay long here because of the extreme cold and lack of oxygen.
Only Gurdwara Chungthang manages the stay of the pilgrims there at Chungthang only.
An agreement was reached between Gurdwara Bangla Sahib’s representative
Babaji Kar sewa wale at Delhi, Siliguri Gurudwara Committee Members and Panchayat
President Chungthang on 10th September 2011 in which some decisions were taken by
both the parties, only after this the Kar (volunteer) service of Gurdwara Chungthang was
started. The open space between Gurdwara Sahib and Gomfa could be used by any
party if required and the passage to Gompha and Gurdwara Sahib will be commonly
used by both the parties.
But now these Buddhists have back tracked from this condition and built a wall
outside the main gate of Gurdwara Sahib and occupied this open common space for
their personal use. We are giving a copy of this agreement here as well as a photo of the
wall which these Buddhists have erected on the main gate of Gurudwara Sahib and
closed this gate.
79
Pic 036
Pic 037
80
Pic 038
Pic 039
Now you can also see the photo below in which a wall is constructed at the main
gate outside Gurudwara Chungthang Sahib Ji and closed forever, what good they have
earned out of it, only God knows?
81
Pic 040
Pic 041
Gurudwara Chungthang (Pic 040), Picture of the wall constructed to close the
gate of gurudwara permanently by Buddhists (Pic 041).
82
We had reached Sikkim two days earlier to appear in the Court on
th
26 November 2018.
The judge began hearing my application in court. The advocates of the Gurdwara
Committees objected to me on being made a petitioner, they called for a debate but the
judge ordered them to file their objection in writing, gave them one month time to file a
response. Due to the winter holidays, the next hearing was to be heard on 25th
March2019.
But in the end these committees openly opposed me and their real faces thus
exposed.
The only motive behind their written demand is to give me financial losses. They
want my money to go waste visiting Sikkim and hope that I may not get donations to
appear in Court on hearings but who can kill the one whose protector is the Guru
himself?
Baba Nanak takes care of me.
HC Order 2018 (Pic 042)
On the same day, the Forest Department filed a petition claiming that it was the
owner of the land and the Gurdwara was built on their land without obtaining any
permission from them. Their petition was granted and now the Forest Department is
also a party to the Sikkim government in this case.
83
We reached Sikkim on 23rd March 2019 to appear on the date of hearing on 25th
March. Amritpal Singh Khalsa had already arrived before us because he had to submit
an application that Video recording and its telecast may be allowed in the court so that
the Sikh Sangat all over the world may come to know what is happening in the court.
Next day on the evening of 24th March 2019, I got a call from Sardar Dalbinder
Singh from the Siliguri Committee that he wanted to meet me and I should come to the
Jagjit Hotel where he was staying.I replied that I had a heart attack and was forbidden to
go out in the cold, yet I would come if they send me a car.
He said bring a taxi, I refused.
After a while he got in his car with many other people and called me at Army
station Gurdwara Sahib, Gangtok.
I left, there was all this fuss, including his lawyer Riteish Khatri, Shiromani
Committee lawyer Simarjit Singh, Siliguri Committee President Dalbinder Singh Hora,
Delhi committee member Jagdeep Singh Kahlon and two other members, and there
were two other people who belonged to the Shiromani Committee. Apart from these,
Baba Yadvinder Singh Chungthang had also come with them.
But I was alone.
His lawyer Riteish Khatri started talking and laid down two conditions before me
that;
1- I shall have to remove my lawyer and if I couldn't get another lawyer they woud
make arrangements,
2- I will work for them, no word will be spoken in the court without their advice
which clearly means that I will serve them and appear in the court on their
behalf.If not, they will file a reply against me which will reject my petition and I
will be out of the court proceedings.They even showed me a copy of the answer. I
said whatever they decide, will be their will, but if they do not stop opposing me
then I shall not show any mercy upon them in this case.
I refused to accept their terms, they got up and left.
The next day they opposed my petition.

The judge was about to make me a petitioner when they openly opposed the
demand of my amendment application in which I had demanded the judicial inquiry
against Sikkim Govt. officials responsible for removal of Guru Granth Sahib Ji from
Gurdwara Guru Daang Maar and then leaving it abandoned , unattended at the
roadside in Chungthang with the help of locals of Lachen, Opposing that demand, they
opposed me for being made a petitioner, on which the judge ordered them to file a
written reply, which they filed later on.
84
Pic 043
Pic 044
85
Pic 045
Pic 046
86
Pic 047
Pic 048
87
Pic 049
88
Pic 050
Thus, these Guru Nindaks (slanderer of Guru) turned down my demand for
judicial inquiry on disrespect to Guru Granth Sahib Ji. The next date was given2nd of
May 2019, it was yet to see if I could be made a petitioner or not.
One more thing I want to make clear here that when I did not have a lawyer and
was only Petitioner in person, I had openly accused the then Chief Minister, Chief
Secretary, DC Mangan and SDM Chngthang of the Sikkim Government in my special
affidavit and demanded action against these government officials too because little did I
know then that I should have sought a judicial inquiry against all these tainted govt.
officers.
On April 4 2019, my Sikkim lawyer Sushmita Dong called me to say that she
would not be able to fight the case.
When I asked the reason, she said that the locals were pressuring her to drop out
of the case, she was having a two year old child and she was being terrorized and
pressurized to leave this case.
I agreed with her and the next day she e-mailed me and with my permission got
out of the case, I didn't want any trouble for her.
I have faith in my Guru, when he is with me, it doesn't matter if someone
stands with me or not.
We reached Gangtok on 30th April 2019 to appear in the Sikkim High Court But
on the way, we had stopped at a place called Rungpo to eat at a hotel called Punjabi
Rasoi.
We had come to Sikkim so many times earlier but we didn't know about this
Punjabi hotel, we only found out last time.
We went to the hotel; a Sikh lady welcomed warmely. I understood that this
family must be familiar with Sardar Harbhajan Singh Ji Setia because I was told by Setia
ji that a Sikh family from Rungpo had helped him a lot in reaching Gurudwara Guru
Daang Maar in 1992 when even the Chief Minister of Sikkim had failed to help him and
his wife to visit Guru Daang Maar.
My guess turned out to be correct, when I spoke to that Sikh lady, she told me
that this is the same family and they knew Setia ji.
I immediately called Setia ji in Ludhiana to reassure the family that I was not a
cheater.
And I also informed her about the ongoing case in Sikkim.
This made my job even easier, she told me to arrange a meeting wth a Punjabi-
Sikh police officer there when I visit next, posibility was there that I could get some
solid evidence in the case of Gurudwara Guru Daang Maar if my good luck permits me.
A drowning person also has his hopes of support by a straw, here Guru was
helping us.
89
We arrived at the court on the morning of the 2nd of May.The courtroom was still
closed. We sat outside in waiting. The door was opened a few minutes before ten
o'clock, and we entered the Court room to sit inside.
My Advocate Barjinder Singh Lumba Ji called the peon and handed over him
some documents and requested him to give these documents to Judge Sahib.
That's what he did.
Our court proceedings started at about 2 o'clock.
As soon as the judge came in, he immediately asked two questions to the
advocates of Gurdwara Committees.
First, could they tell the court about historical background of the Gurdwara Guru
Dang Mar?
Shiromani Committee lawyer Riteish Khatri replied that the other lawyer of his
team shall tell about history.
At this the other lawyer Naveen Barik refused to give historical background. On
the contrary he said that the Article 25 was violated by the Sikkim government.
The second question the judge asked what was the violation? There was no
response from them. The judge got furious and said that the case would be dismissed.
My advocate pleaded that we are ready to give the historical background on
Gurudwara Guru Daang Maar but the case must not be dismissed.
The judge replied to my advocate that he did not ask the answer from him, but to
them as they claim to be real petitioner, they need to answer.The judge angrily asked for
a second date to be given just after a week and warned too that he would not give them
anymore time but we pleaded that we have come from distanced places and it was not
possible for us to visit again after a week. At this the judge asked us to give the next date
as per our suitability, so we asked for the date in the month of June, he set the next
hearing on 5th June 2019.
The fact is that my lawyer Lumba ji had filed an online application in this court
on 24th August 2017 in which he had sought to file PIL but due to some reasons the
earlier judges did not hear it.
But now Advocate Lumba ji, in his application, with the reference of his old
application, had given a copy of the Gurudwara Act, in which it is clear that any
gurudwara associated with the Gurus, the hearings on such Gurudwaras could only be
heard by the Tribunal/Full Bench or Division Bench, not by a single judge. He also
demanded to change this write petition into a PIL. Along with these papers, my lawyer
Lumba ji had sent a copy of an e-mail sent to the Sikkim High Court on 24th August
2017, I do not have its copy with me.
These were the documents that my lawyer had sent to Judge Sahib about which
no one had any information;
First note sent to Judge;

That Section 85 Chapter VII of Sikh Gurdwara Act defines as under:
90
l85. 2[(1) The Board shall be the committee of Management for Constitution of the
Gurdwaras known as- Committees of management of (i) The Sri Aka1 Takhat Sahib
at Amritsar and Sri Takhat Keshgarh Sahib, Anandpur; Gurdwaras. (ic The Darbar
Sahib, Baba Atal Sahib and all other Notified Sikh Gurdwaras other than Sri Akal
Takhat Sahib situated within the Municipal boundaries of Amritsar ; (iii) Sri Darbar
Sahib and all other Notified Sikh Gurudwaras within the limits of Municipal area of
Taran Taran : (iv) All the Notified Sikh Gurdwaras Anandpur and the gurdwaras
connected therewith other than the Sri Takhat Keshgarh Sahib; (v) The Notified Sikh
Gurdwaras at Muktsar ; (vi) Gurdwara Dukhniwaran Sahib Padshahi Naumi along
with Gurdwara Moti Bagh (including Gurdwara Sudha Sar) Khel Sahib; Patiala ;
{vii) Gurdwara Fatehgarh Sahib (Shahidi Asthm Baba Fateh Singh Ji and Baba
Jorawar Singh Ji) along with Gurudwara Jotisarup, Burj Mata Gujri and Shahid
Ganj situated in Hamam Nagar ; (viii) '[Gurdwara Padshahi Naumi at Dhamlan
along with Bunga Dhamtanian near Railway Station, Patiala ;] (iK) Gurdwara Guru
Teg Bahadur Sahib in Jind with Gurdwaras Kharak Bhura Padshahi Naumi and
Khalkar - Padshahi Naumi in Tehsil Nanrrana; - 1. Substituted for the old section by
Punjab Act 11 of 1944, section 19. 2. Substituted by Punjab Act 1 of 1959, section
25(a). 3. Substituted for the words "Gurdwara Dhamtan Sahib" by Punjab Act 10 of
1959, section 2(a). 72 SWI GURDWARAS 11 925 : Pb. Act 8 (x) Gurdwara Ber
Sahib (Padshahi Pehli) at Sultanpur - Lodhi along with Gurdwaras Hat Sahib, Kothri
Sahib, Sehra Sahib, Sant Ghat and Guru Ka Bagh; {xi) Gurdwara (Padshahi Naumi
and Dasmi) Damdama Sahib at Talwandi Sabo along with Gurdwara I[* *] Takhat
Sri Damdama Sahib, Jandsar and Bunga KattuwaIa at Sabo ki Talwandi, Gurdwara
Sri Damdama Sahib, Bunga Mata Sahib Dewan Ji at Talwandi Sabo, Gurdwara
Sahib Padshahi Dasmi Takhat Damdama Sahib, Bhai Bir Singh Dhir Singh,
Mazhabi Singh Wala at Talwandi Sabo, Gurdwara Sahib Takhat Damdama Sahib
Malwi Bunga Padshahi Dasmi at Talwndi Sabo, Sri Damdama Sahib Malwai
Bunga Padshahi Dasmi at Talwandi Sabo, Sri Damdarna Sahib Bunga Likhansar
Padshahi Dasmi, Sri Damdama Sahib Gurdwara Shri Holsar Padshahi Dasmi at
TaIwandi Sabo Ki; (xii) Gurdwara Nanakiana Sahib, Sangrur.]
On 3rd June 2019, we were in Sikkim, on same day Harminder Singh

Ahluwalia, from Delhi, sent me an important message on my phone that these
committees have planned to get a date.
As proof of this he also sent me two photos which were sent to him by the
President of Delhi Committee Manjinder Singh Sirsa (Now, why these photos were sent
to him by Manjinder Singh Sirse is also a matter of concern).
91
Pic 051
Pic 052
These photos are screenshot of the message sent by SGPC lawyer Mrs. Puneet
Sekhon to Manjinder Sirsa on his WhatsApp in which he was asked to use every means
to get a date, she also wrote that the judge was not in their favor.
92
Now we had solid evidence against Gurdwara committees in our hand to
expose their lies but we remained silent, the next day the judge in the court was told by
the committee's lawyer Riteish Khatri that he was asking for a next date as two of his
relatives had suddenly died. The next date was set on 3rd July 2019..
We remained silent and after deliberation we decided to report Riteish Khatri
and present these screenshots as evidence in court.We made all the preparations; we
knew that SGPC lawyers Puneet Sekhon and Riteish Khatri would be caught, their
licenses could be canceled.
We had no sympathy with Riteish Khatri but when I started to get prints, I
don't know why I stopped. I heard a voice from within saying why ruin the life of a Sikh
girl just to win in a case?
As soon as I came up with this idea, I called my lawyer Loomba ji andasked
him to talk to Puneet Sekhon on the phone as they are both from Chandigarh.Loomba ji
immediately called Puneet Sekhon, she apologized, and then she also spoke to me and
apologized by giving me the same respect as she gives her father. We dropped the idea
and changed our decision to not to report.
Before 2nd of June 2019, I got a number of calls from Bhai Baldev Singh
Wadala's righthand Balwinder Singh Purain that he had consulted with his lawyers and
informed me that I was on right way to fight the case. And he also apologized for the
misbehavior done with me; he offered me for air ticket to Gangtok, which I turned down
because my innserself stopped me to trust him. Though I was running very short of
money but even then I refused to get his help.
Bhai Wadala ji visited Sikkim along with his 12 member’s team and met us
very politely, Balwinder Purain touched my knees with his hands to give his respect but
his real purpose of his humbleness was exposed very shortely before us.
No proceedings held in the court as the committeese had request the judge for a
new date of hearing to be given. As soon as all petitioners left the courtroom, I was
asked to hold a joint meeting with them in which all these committee members were to
take part, looking at the worst experience in past, I refused for any new meeting. Purain
and Bhai Wadala ji started criticizing me again because I did not hold any meeting with
the Gurdwara Committees at their behest. Thisannoyed them whereas I was aware of
their hidden agenda to round me up and pursue me to hold the meeting. They were also
playing part against me in this conspiracy.
While Bhai Wadala ji and his men were conspiring against us in collaboration
with Gurudwara Committees, at the same time we sitting in the hotel were busy in
discussing on the case. I showed my research papers to Amritpal Singh and Barjinder
Singh Loomba ji. It was against the forest department, prepared not in terms of any skill
of advocacy but in terms of science and was very accurate scientifically.
Both of them read this report and passed it immediately. Amritpal Singh and
Barjinder Loomba ji gave legal format to this reportat the same time in the middle of the
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night which we were ready to submit in the court any time, but unfortunately the
committees did not give us a chance to remove this thorn of forest department forever.
We are still waiting for this report to be filed in the court. This report is of
paramount importance because it contains a copy of the decision of the Supreme Court
of 1996, in which the conditions to declare forest land to any piece of land by the forest
department, are explained in detail. The case was debated by Harish Salve, a well-
known eminent lawyer who later became the Solicitor General of India. Now that he
has already debated in Supreme Court, there is no room for debate for anyone. All we
have to do is to table this report and the rest of the work has to be done by the court
itself, we don't have to get us involved into any debate. But yes, the information given
about the forest can be tabled in the court which may help the judge to do justice.
So let me also tell the sangat that even though the research was mine but
without the help of these two of my colleagues, it could not be given the legal shape
so I pay my gratitude to both of them to whom I always feel obliged.
After arriving in Delhi, Purain made a video and tried to defame me, but I
damn care about them. This convinced me that Bhai Wadala was working with the
enemies of the Sikh nation like Badal and contributing to strengthen the anti-Sikh
forces.
When we reached Sikkim on 3rd July 2019, the roads were closed due to heavy
rains and land slides so we had to go to Gangtok via Darjeeling. This time a new lawyer
Jasprit Rai ji had also arrived in the court from Delhi.
This Jaspreet Rai ji is a very wise and experienced lawyer in Supreme Court. I
have met him in Delhi in relevance with this case.Harminder Singh Ahluwaliya, a
young Sikh from Delhi, called me in March-April and said that the sangat wanted to
know whether the way to fight your case was the right one or the committee’s?
Harminder Singh and I have done a lot of Panthic work together for the last 10 years. I
also linked him to Seva84, a charity organization in England for which I had been
helping the families of the victims of 1984 in widow colony and other colonies in Delhi.
So far he was a man of confidence, a trustworthy person, I obeyed him. He took me
along with him to the Greater Kailash area of Delhi and there I met another Singh from
the Chamber of Commerce, both of whom accompanied me to the office of this lawyer
Jasprit Rai.I passed the whole case file to lawyer Jasprit Rai. He demanded time to go
through the file. It took us 10-15 days and I met him 3-4 times in between.
In the end he declared that my strategy to fight the case was on right track. He
had no time to come to Sikkim and fight the case, so I did not push too hard to pursue
him but asked him humbly if he would help me in the Supreme Court if I needed in
future, he agreed. My file was also left in his office. I went to his office to collect my file
only after my return from Sikkim.
Earlier, on Saturday, 13th July 2019, I received a call from Dr. Anurag Singh in
the afternoon that he was coming to Delhi to meet Manjinder Singh Sirsa. It was his life
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and whomever he wanted to meet, he had the liberty to meet. I was no one to object.
But if he wanted, we could also meet in Delhi. In the evening I got a call from Jaswinder
Singh Chawla from Sikh Channel TV that Sirsa, Anurag Singh and a lawyer had held a
meeting at Gurdwara Rakabganj Sahib and this meeting was conducted by Harminder
Singh Ahluwalia.
This was very important news, who was this lawyer and why did Harminder
Singh hold this meeting? I got suspicious and guessed that this lawyer could be Jaspreet
Rai only and these three have full knowledge of my case and the possibility was that
they must have passed this information to Sirsa. I understood that I have been betrayed
by Harminder Ahluwalia and Anurag Singh.
The next day I was told by Amritpal Singh Khalsa from Mumbai that Jasprit
Rai was coming to Sikkim. I didn't know what to do. We discussed a lot, the next day,
on 3rd July 2019, he met me in the court and we exchanged the Fathe with each other.I
even talked with him in the court and showed him the petition against Forest. He read it
thoroughly. We discussed a little on some points and then we headed back.
We didn't say anything to instigate each other.
On 3rd July 2019, Balwinder Singh Purain reached Gangtok with one of his
lawyers and another gentleman. Seeing me in court, he also exchanged Sikh greeting but
the dog's tail remains always turned, never gets straightened. He proved it again.
In the court proceedings, a debate was held on to decide to make me a party in
this case which was again opposed by the lawyers of Gurudwara committees and the
next date was given on 5th August 2019 witout taking any decision.
On behalf of Bhai Baldev Singh Wadala, a new lawyer arrived from
Chandigarh with Balwinder Singh Purain, whose name was probably Karanveer Singh
Kahlon. He seated with my lawyer Brijinder Singh Loomba as they were both from
Chandigarh and knew each other. The lawyer told Loomba ji to not to talk about
history. When Loomba Ji asked him the reason, he further said that Janam Sakhis are
false and Guru Nanak's travels are also in vague.
Lumba ji told me that he was stunned to hear this. I too had the same feeling
and regretted on Bhai Wadala ji the renowned kirtaniye (musician and singer of
religious hymns) of the Panth upon sending the Sikh lawyers ignorant of Sikh history to
fight a religios case in Court. Could the management of these committees win the case of
Gurdwara Sahib with the advice of such lawyers?
Never:
We decided to leave Gangtok right away in fear of being blocked. We picked
up our luggage from the hotel and walked to the bus stand. It was going to be evening so
whichever ride we could get, we had to take to go to Siliguri. Just outside the Bus stop
we saw Purain and his partner, they too saw us but ignored because they had a new
SUV which could adjust 6 persons, they were two and we three, theycould easily adjust
us with them but they didn’t want so they turned their eyes otherway. This is the deed of
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those people who ask us to walk together to fight the case to take back the control of
Baba Nanak's Gurdwara at Guru Daang Maar lake. The Siliguri Committee too, if we
stay at Gurdwara Sahib, they charge room rent from us, and do not allow us to stay for
free of cost.
This is the character of those who advise us to go together to fight the case.
Well: God forbid we met an old driver, with whom we had travelled earlier, so without
wasting time we hired his cab and set off for Siliguri.
Although Dr. Anurag Singh Ji is a good scholar, he himself is not a Sikh
historian but he is well acquainted with Sikh history. He is the son of eminent Sikh
historian Dr. Tarlochan Singh ji so he has set a huge library in his house and he also
does research on Sikhism.
When I got involved in this case, I was looking for a document to prove the
authenticity of the testimony of Guru Nanak's visit to this Lake, this testimony is not
found in any Janam Sakhi (life story). Janam Sakhi refers to Guru Nanak's visit to Tibet
but does not shed any light on taking away the sufferings of locals at this lake and
blessing them to get rid ofproblem of virility on high altitude.
Secondly, we do not have any authentic document to prove that whether
Tibetan Tantric Guru Padmasambhava ever visited here on this Lake Guru Daang Maar
in the 8th century or not.For this I wrote to every committee at that time to seek the help
of Sikh historians but no one responded. At that time this Anurag Singh helped me, with
a book in which Padma Sambhav's biography in Tibet was written by his wife Yeshe
Tsogyal. There is no mention of him visiting Sikkim.
I also ordered this book and read it. With this my association with Anurag
Singh increased, he asked me for two more books from a publisher, when I saw those
books I also purchased both of them, this gave me a good knowledge about Sikkim.
Then I did more research and in this way I became more and more familiar with the history
of Sikkim by studying day and night in two years, now I can talk to anyone on Sikkim and
prove that Master Padmasambhava never visited Sikkim or this Lake. It was only Guru
Nanak Ji who came here, walked on this soil and blessed the local tribesmen.
We have also got the anecdote of Guru Nanak Ji from the local people who
have been passing it from one generation to another from one mouth to another, though
we do not find any mention of it in any Janam Sakhi but yes it is revealed in a book
‘Tawarikh Khalsa’ written by Bhai Gyan Singh Ji in 1890; this is a reference to Guru
Nanak Ji's arrival at Chungthang and some other places in Sikkim. This information of
visit of Guru Nanak ji to Sikkim was also confirmed with reference of some by some
Tibetans who visited here at Sri Amritsar in 1860 to have a glimpse of Darbar sahib, the
sanctum sactorum and revealed it.
Observing religious work done by Dr. Anurag Singh, I shared whatever
information I gained in my research, on the one hand I was grateful to him and on the
other --- he could use this research of mine in his writings. So that in future the Sikh
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community could get complete information about Sikkim and on the arrival of Guru
Sahib Ji here.
But my heart ached when I found the enemies of Sikh religion joined hands
with the President of Delhi Gurudwara Management Committee Manjinder Singh Sirsa
and leftme alone. He also did not prove to be Panthic (religious), although I cannot call
him traitor, but still the time will tell whether he betrayed with Panth or not. I avoid
making any accusations against him because I am indebted to him for his timely and
valuable help in this case.
After reaching Delhi, the scenes became dramatic. First we caught Harminder
Singh Ahluwalia for betraying with us. He made many excuses but his secret was
exposed. Purain made a video again and titled that Randhawa's lies exposed. I had a
fever for a couple of days so I couldn't answer them immediately. After recovering, I
made a video and exposed them on misleading the sangat by Bhai Wadala group. In the
first video I told the truth to the sangat against Harminder Singh Ahluwalia and……
The second video I made against Bhai Wadala ji was that I left his party Sikh
Sadbhavna Dal in November 2017 because he refused to support me in fighting the case
of Gurudwara Guru Daang Maar. However, since then they have been collecting
donations in the name of Gurdwara Daang Maar Sahib from the Sikh Sangat. And if
they claim to be anti-Badal, then why did they go to Sikkim and stand with the Badal-
controlled Gurudwara Committees and oppose me?This is how they got exposed that
their party is Badal's ‘B’ team. I am not interested to go to Sikkim now; I do not see any
possibility if the case could be decided there in next10 years time.
I went to lawyer Jaspreet Rai on 23rd July2019 to get back my file, I talked to
him for about two hours, he gave me all the information that when he went to the
meeting there were about 20 people sitting there, The only thing he had to say to Sirsa ji
was that if the DSGMC wanted to win this case, they had to prepare again and fight the
case on merit.
Sirsa agreed on it and said, “Do whatever you want for this case, hire the
lawyer you need and prepare yourself.” I asked him whether my case was not on
merit.
He answered yes! It is.
Then I was also told by him that in the evening Harminder Singh Ahluwalia's
called him and said that all the disputes were resolved. Now the sangat may decide
themselves how the differences between us were resolved without consulting me andif it
was resolved, then why did these committees oppose me again in the court within next
two days?
The next date was fallen in 1st week of October2019but at the same time,
Governor of Panjab Pakistam Sh. Mohammad Sarvar Chaudhary had invited me to
attend World Sikh Convention held in Lahore, Pakistan. Only 5 eminent Sikh scholars
were invited from India, I was one among them so I couldn’t attend the court. My
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advocates were present in the court. This time Brijinder Singh Loomba had hired one
more advocate Simranjeet Singh from Panjab and Haryana High Court who also filed
his Vakalatnama for me in the court and participated in court proceedings.The lawyers
of these committees even tried awkwardly to prove me an enemy of the country because
of my visit to Pakistan.
Well nothing happened again on this date and the next date was given for the
first week of December 2019which was attended by me in Sikkim.Riteish Khatri, the
joint counsel for the committees, again made the excuse that his client had hired a senior
counsel Maninder Singh from the Supreme Court who would appear on next hearing in
Sikkim after studying the case thouroughly and asked for the next date. The judge gave
again a new date for “23rd March 2020" after winter vacations.
The Gurudwara committee now took a U turn and filed a complaint at the
supreme seat of Sikh faith, the Akal Takhat against me at Amritsar. The head priest or to
be called the Jathedar of Akal Takhat had paid a visit to Sikkim in 1st week of December
2019 and also paid his obeisance at Gurudwara Chungthang and Guru Daang Maar
Sahib respectively.
His video was shoot at Guru Daang Maar Lake in which he appealed to the
Sikhs all over the world to be careful of liars, who collect donations from the Sikh sangat
to fight the case to save Gurdwara Daang Maar andmade a request to stop giving any
kind of financial help to them. He also gave an assurance by warning that some lone
people appear in this case for their personal interests but the sangat should trust only
upon Gurudwara committees. Thus this arrow was fired directly at me to which I also
gave a befitted answer through a video and reprimanded Jathedar Sahib ji that without
listening to the other side how could he give a one sided statement?
Within a few days, his PA made a rapport with us and all the parties fighting
the court battle of Gurdwara Daang Maar in Sikkim, were sent an order that all of them
should appear at Sri Akal Takht Sahib on 19th December 2019. I myself with my
advocate Brijinder Singh Loomba, and Advocate Amritpal Singh Khalsa from Mumbai
reached at office of jathedar Akal Takhat at given date and time.As customary, Jagdeep
Singh Kahlon, in-charge of the legal wing of the Delhi Committee, laid all the blame on
me, saying that if the Gurudwara committees were fighting the case, then why should a
single gentleman need to fight the case?
And as Ajmer Singh Randhawa ji demands Dasvandh (donations) from the
Sikh Sangat to fight this case, the locals make fun of Sikh community.
In my reply, I narrated the whole story of the case right from beginning to the
end that how the Delhi Committee had initially paid me the airfare to appear in first two
dates in Sikkim.
If the Delhi Committee was fighting this case, why did they pay me for the
airfare? Secondly, the present head of the Delhi Committee (President Manjinder Singh
Sirsa) had refused to fight the case, only then we went to Sikkim to fight the case.
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Representatives of the Shiromani Gurudwara Committee were also seated
nearby, in which the lawyer of the Shiromani Committee Simarjit Singh was caught
bymy eyes. I immediately said that the lawyers of the Shiromani Committee were also
sitting there, they should be asked who gave them the case papers and when? I had
provided them these documents when they demanded from me.
Simarjit Singh was listening to me; he immediately intervened and replied that
he had taken these documents from me in December 2017. I went on to say that they
remained inactive until March 2018 in this case as the documents were handedover to
them in December 2017. This proves that we were already fighting the case before
Gurudwara committees entered.
Pic 053
At this, Jathedar Harpreet Singh Ji stopped me from speaking anymore and

gave his decision that now the mutual disputes should be ended and no opposition
should be made to Ajmer Singh Randhawa. If Ajmer Singh Ji’s demand for
Dasvandh(donations) is detrimental to the Sikhs, then from today onwards Ajmer Singh
Ji will not ask for money from the Sikh Sangat and all their expenses will be borne by
the Delhi Gurudwara Committee.
So now I shall not appeal for any Dasvandh but if these committees oppose me,
I can leave this united front as I am fully prepared for the case and more information on
this case will be shared with sangat in future also.
A committee was formed in which the responsibility was fixed to its members
to seek the advice of advocates and take joint action. Colonel Grewal and I were given
the responsibility of imparting information on Sikh history and the Siliguri committee
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was also ordered to bear the cost of the case along with accommodation and food, travel
from Siliguri to Gangtok, hotel stay, all these expenses had to be borne by the Siliguri
committee.
After this a meeting was held on 5th February 2020 at Gurdwara Rakabganj Sahib
in Delhi in which I put all my preparations before the united front. I would have not
done otherwise but because now this case is being fought under the supervision of Sri
Akal Takht and being devout Sikhs, we give first priority to the order of Akal Takhat
above all, Even if these committees cheat on me tomorrow, let the Guru knows the truth
but I have done my job honestly, the result is in the hands of the creator, he always does
the best in our favor.
Now it's time to put all my research at the feet of the Sikh Sangat - that's why I want
to share some very important points relevant to this case here.
This case will be fought mainly on the basis of three aspects; the main aspects, of
which the Government of Sikkim has taken possession of the Gurdwara Daang Maar
Sahib Ji, are as follows;
1- The first point is to create conditions that would intimidate even the
military officers, to intensify the propaganda of lies and to achieve this
purpose the forest department was misused,
2- The second point used by the Sikkim government is to make a clumsy

attempt to erase all traces of Guru Nanak's arrival in Sikkim,
3- The third move that the Sikkim government has taken is to implement the
Religious Prevention Act of here and also from 1947.
Now we take turns to consider these three main points and try to give a
complete explanation so that even an ordinary reader may come to know the
hidden secrets behind these moves;
1- The first point:-
• The first point is to create conditions that would intimidate even the military
officers, to intensify the propaganda of lies and to achieve this purpose the forest
department was misused, The army has been accused of violating law of forest
department by building a Sikh shrine on the shores of the Lake. According to the
law of the forest department, no person can cut a tree for any need without
permission but for the people living in the forest buffer zone, if a dispensary is to
be opened, a school is to be opened or a check post etc. is to be set up, it can be
set up with the approval of the state government. Their area should not be more
than one hectare; if more land is required for a project then permission has to be
obtained from the center. Failure to do so is a violation of Section 2 of the Forest
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Conservation Act, which carries a penalty for the offense. This law does not
apply to Gurdwara Daang Maar under any circumstances. Trees do not grow
here on this barren, rocky and snowy land at high altitude of 18000 feet with
perpetual snow clad mountains all around, the tree growth stops above 4000
meters but by misuse of this Forest act the senior army officers were intimidated
and pressured to dismantle the Gurdwara.
Pic 054
• The Sikkim Government in its reply to the Siliguri Committee, on pages 10 and
11, has itself admitted that the State Government pressurized Major General
Dubey (UK Dubey) to handover this Gurudwara Guru Daang Maar to state
authorities through forest department which will dismantle it. Does anyone still
have any doubt that the Sikkim government had no plan to take possession of this
Gurdwara Guru Daang Maar to demolish it and convert it into a Buddhist
Monastery? That’s why the Chief Minister had said on 16th July 2016 in
addressing public that he had sanctioned Rs 50 lakh for clearing the surroundings
of Guru Daang Maar Lake and constructing a Buddhist monastery but no one
had agreed to come forward to accept the offer and clean up the area. Doing so
he meant demolishing the Gurudwara building.
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Pic 055
• It is clearly written on page number 12 in the reply filed by Sikkim govt in this
case at Sikkim High Court that a meeting was held between the Chief Secretary
of Sikkim and GOC Major General Dubey of 17 Mountain Brigade on 24th
September 2000 in which a resolution was passed that this gurudwara would be
handed over to the head of Lachen Buddhist monastery who would gradually
turn it into a Buddhist Monastery.
See page number 13, in which Major General Dubey also accepted the proposal of the
Sikkim government to expel the Sikh troops from the area and also confirmed that there
would be no future deployment of Sikh troops in this region.
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Pic 056
Pic 057
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• Due to the mines laid on border in this area the animals that used to go to cross
the border got killed, then the army was held responsible for causing the death of
animals as well as the local residents. Lepcha and most people don't want any
barriers to cross the border into Tibet and China, but demand a free access.
Because of these mines laid in this area, they could not cross the border easily,
and keeping it in mind they propagated against the army. There was only the
Sikh army, so they could not dare to touch the gurdwara in their presence. Due to
this reason the false news defaming the Sikh soldiers was published in the
newspapers with their cartoons and gradually the minds of the people were
poisoned against these Sikh soldiers. (You can see the proof of all these in pages
27-33 of the REPLY filed by the Sikkim Government in the High Court, this
proof was also filed by the Sikkim Government) in the Court.
Then one day this Sikh soldiers were also pushed out.
• See Page No. 39, in which in a response to the letter sent by the Chief Secretary to the
Chief Minister of Sikkim, the Chief Minister of Sikkim replied that it was a very
sensitive matter and they needed to work gradually on it. Yes, it meant slowly
expelling Sikh troops from the area and that’s what was done.
Pic 058
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• After this, in the month of August, when there was no Sikh army and the
Gurdwara closed without enlightenment of the Guru Granth Sahib ji, these locals
with the consent of the SDM and DC (who had the patronage of the Chief
Minister and Chief Secretary) after break open the locks of this Gurdwara Sahib,
these locals carried away saroop of Sri Guru Granth Sahib Ji, Chaur Sahib, and
other clothings and few other items of the daily use in the Gurdwara, brought to
Chungthang 90 kms down and left them unattendedand at the roadside.
During the deployment of Sikh troops here, no one had the courage to do any
harm to Gurdwara Sahib or to touch the Guru Granth Sahib with malafied intention.
They very well knew that someone could open fire and kill them.
Remaining silent for all these years until 2017, due to this fear, the state govt.
possessed the Gurdwara in the year 2000; the occupation was also shown in the
papers. Gurudwara Guru Daang Maar was given in the possession of Lachen
monastery and the documents on handover also signed by the then Chief Minister
Pawan Chamling and the Chief Secretary of the state. While Sikhs used to visit here
to pay obeisance to their Guru, no one could ever come to know that the Gurdwara
Sahib was now in the possession of Lachin Math?
What a wonderful drama was played?
We also filed two evidences in our application cum petition, one is the pass issued to
the Sikh pilgrims in which this pilgrimage has been certified and in the other, a request sent to
PA to the President of India by a colonel from the Sena Bhavan in which the Colonel had
asked for permission for his family members to visit Gurdwara Daang Maar Sahib and his
stay in army camp. If Gurdwara Sahib had been occupied by the government or the Buddhist
monastery, why the Rashtrapati Bhavan was not aware of it whereas the President of India is
the Supreme Commander of the Indian Army?
Does this mean that the 17 Mountain Brigade handed over the management of
this Gurdwara to the Buddhists only with the connivance, without the knowledge of the
Sena Bhawan, without the sanction of the Defense Services? Whether the army officers
also not guilty? Why the army isn’t also made a party to this crime? All the secrets will
be revealed by them.Keeping it in mind we have demanded a judicial inquiry (though
the maintenance and management of this Gurdwara Sahib is with the state govt but
shown on papers if its under control of Buddhist monastery at Lachen), since after that
the Sikkim government was making every effort to takeover this Gurdwara Sahib but as
the Sikh army was deputed there at China border, so this trick was used. First, pressure
was put on the army generals on violation of the section 2 of the forest conservation act
1980. As such, the Sikkim government could take legal action against them.
These gullible officers, who had only 3-4 years in their retirement, got afraid of being
framed in a fabricated court case in Sikkim away from their home after their retirement and
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thought that who would come to Sikkim to fight the case. So they surrendered under pressure
of the state govt.
And a senior army officer named Major General UK Dubey handed over the
Sikh shrine to Lachen Monastery in the year 2000.But the news of taking over the
Gurdwara sahib was not leaked. It was signed and taken over by state govt and handed
over to Lachen Monastery in July 2001.
Pic 059
The Chief Minister of the Sikkim himself signed on its paper and was happy to do so;
the Chief Secretary of Sikkim also signed giving his consent. You can see above the signatures
of both of them in the photocopy of the said document.
2- The second point used by the Sikkim government is to make a clumsy attempt
to erase all traces of Guru Nanak's arrival in Sikkim.
For more than five hundred years we have known that Guru Nanak ji on
his visit to Sikkim, gave his leftover cooked rice wrapped in a banana leaf to the
locals for spreading in fields which gives crop of rice in Sikkimeven today. In
Chungthang, where at high altitude only maize and apples are grown, now
bananas and rice also the rich crops.
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On the way to Tibet, Guru Nanak ji reached Guru Dangmar Lake and
when people reported the problem of water freezing on high altitude, Guru Ji
took his stick and hit about12’x3’ on frozen ice on the frozen Lake. That part of
the the Lake melted immediately and since then the water of this part of the Lake
has never frozen in the last 500 years when the rest of the Lake freezes at -40
degrees.
Seeing this miracle, the men here put another problem before the Guru
that their offspring does not grow due to high altitude, their men get this
weakness.
Guru Nanak ji replied that any woman who will drink the water from this
place shall be blessed and she will issue male child. Now there desecendents are
in thousands and spread all over the Sikkim. They mark their presence about 15%
in total population of Sikkim.
But now the Sikkim government is playing plagiarism and naming this testimony of
Guru Nanak Ji after Buddhist sorcerer Master Padmasambhava, while this Buddhist Guru
went to Tibet in the 8th century and we find no historical evidence of his visit to Sikkim.
3- The third move that the Sikkim government has taken is, it implemented the
Religious Prevention Act of 1991 here and that is also from1947.
Now let us talk about the third move of the Sikkim government which has
imposed this Special Prevention Act 1991. According to the Act, it is an offense
to change or try to convert a place of worship to another place of worship, as
does Article 49 of the Indian Constitution.
We have already said that Master Padmasambhava never came to this
Lake. Why the Sikkim government spreading falsehood when he never visited
Sikkim?
This land of Sikkim is very fortunate where only Guru Nanak Ji placed his
pious feet and walked on its soil; no other saint or prophet of any other religion
blessed this land other then Guru Nanak ji. But now lies being spread here in
greed of money. Only God knows what punishment he has in store for the
residents of north Sikkim on their falsehood.
According to this act, the Sikkim government has accused the Sikhs on
visiting the holy Lake where Master Padmasambhava blessed the people; the
Sikhs converted this site into a Sikh religious place.
And this is how the Sikhs have been made accused?
(Is it not ridiculous that the Sikkim government on the one hand calls this Lake a
Buddhist holy place due to the visit of Master Padmasambhava and his blessings to the
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people,on the other hand, it herself gives an affidavit in the court and states that it has no
authentic information about the arrival of Master Padmasambhava on this Lake)?
Prooves and details are givenahead in this book.
That is why, we now reinterpret from the first point;

The Sikkim Forest Department was made a party in this case in December 2018.
Passing his order, Judge Bhaskar Pradhan had said that…..the forest department owns the
land and this is forest land and he could not ignore the rights of any owner but unfortunately
this judge made no attempt to veirfy if the claimed land where the Gurdwara Guru Daang
Maar is built, situated at forest land or not? It is a pity the forest department has nothing to do
with this land, it doesn’t own it.
I graduated with Botany subjectand belong to Dehra Dun, in the capitol of
Uttrakhand state where the main offices of Forest department are situated like Forest
Research Institute of India, Indian Forest College, Rangers College, Wild Life institute
etc. After college, I used to go to study at the Forest Research Institute, where I studied
on forest conservation, seasoning of wood, forestry, and to preserve forests from
deforestation. So this basic information helped me now. I gathered more information on
forests to update my knowledge and found that the Forest department has nothing to do
with this land on high altitude where any kind of vegetation is not found on barren,
rockey and snowy lands nor the Sikh community could be accused on violation of
Section 2 of the Forest Conservation Act 1980 for construction of this Gurdwara Sahib
in absence of trees there.
Naveen Barik, Siliguri's lawyer, had a good argument when the impleadement
application on forest department was being argued in courtto make it a party, but it was
of no use as no one could tell the court in detail that the forest department was becoming
a party on frivolous grounds, false statements and misleading the court by submitting
false affidavit. Little did Naveen Barik knew that the country's highest court, the
Supreme Court, had ruled in its in one of the judgement in 1996 that the land claimed by
the Forest department has to fulfill one out of two conditions laid down to prove it forest
land.None of these conditions are ever met by the Forest Department of Sikkim on the
land at Shore of Guru Daang Maar Lake.
The first condition is that there should be forest on this land, is the ‘canopy of
trees’. And according to this condition, one should look up the meaning of 'Forest' in
the dictionary.The Oxford Dictionary defines forest as a clump of trees (Tree canopy)
Sikkim, whose forest cover is 44.37% of its total geographical area, the 40% out of
one hectare of its land, must be covered with trees.
The second condition laid down by hon’ble Supreme Court is to have any govt
record means a revenue recipt on forestry.
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Sikkim forest department doesn’t fulfill any of these conditions, hence the
land at the shore of Guru Daang Maar Lake can’t be called Forest land.
In India, Forest area is a legal status. Forest cover is a geographical status.
The term Reserved Forestwas used to designate protected forest areas in British
India, under the Indian Forest Act, 1927. The same term is used today in
Kazakhstan, India, Pakistan and Bangladesh to refer to forests that are usually under
the jurisdiction of National Forest Departments.
https://www.youtube.com/watch?v=bfJr8dw0BhQ&app=desktop
Protected Forests: The government assigns many lands as forests even if some
parts of them don't have full tree cover. For instance, there could be rivers, lakes,
grasslands, rocks and even some empty land inside the forest that is still counted as a
forest area - as the government doesn't want you to build homes or farms on them. This
is protected.
In its reply, the Forest Department of Sikkim claimed that in the report
‘Topography of Sikkim 77D/12 report’; the area around Guru Daang Maar Lake has
been declared as ‘Reserved Forest’.
However, the definition of Reserved Forest given by us above clearly states:-The
land to be described as forest land should have dense shade of trees or to be called
Tree canopy. Leavealone the trees at this barren, rocky and snowy land on 18000 feet
high altitude where surface of ground remains so cold that even a seed can’t germinate
in these adverse natural conditions without air, sun and water.
The area of Guru Dangmar's Lake is 40 hectares, but if you have a look of bird’s
eye view, you will see miles and miles rocky and barren land all around it. This is spread
in barren, rocky and snow clad glaciers. The circumference of this Lake is 1.8 kms.
In the hill state of Sikkim, where about 45% of the total area is forest out of its
total geographical area, if any area is to be declared a forest, there should be more
than 40% tree presence per hectare. There had never been a tree at Guru Daang Maar
and shall never grow in future.
And if the Forest Department describes this vacant land at Guru Daang Maar Lake as
forest land, then look carefully at this definition and see if there is any vacant land claimed by
the forest department as its land, it must be in the forest.Such vacant land which is inside
the forest is called ‘Protected Forest.’
Forest cover is any area with a lot of trees tree canopy density more than 40%
whether it is officially protected by the government or not.
A more formal definition is here: Page on fsi.nic.in
The term 'Forest Area' (or Recorded Forest Area)
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Forest area generally refers to all the geographic areas recorded as forest in
government records. Recorded Forest Areas largely comprises Reserved Forests (RF)
and Protected Forests (PF), which have been constituted under the provisions of
Indian Forest Act, 1927.
Besides RFs and PFs, the recorded forest area may include all such areas,
which have been recorded as forests in the revenue records or have been constituted
so under any State Act or local laws.
On the other hand, the term 'Forest Cover' as used in the 'SFR' (State Forest
Report) refers to all lands more than one hectare in area, having a tree canopy density
of more than 40% in a hill state.
Thus the term 'forest area' denotes the legal status of the land as per the
government records, whereas the term 'forest cover' indicates presence of trees over
any land.
Section-2. Restrictions on the dereservation of

forests or use of forest land for non-forest purpose.
Not withstanding anything contained in any other law for the time being in force
in a State, no State Government or other authority shall make, except with the prior
approval of the Central Government, any order directing-
(i) that any reserved forest (within the meaning of the expression "reserved
forest" in any law for the time being in force in that State) or any portion
thereof, shall cease to be reserved;
(ii) that any forest land or any portion thereof may be used for any non-forest
purpose;
(iii) that any forest land or any portion thereof may be assigned by way of
lease or otherwise to any private person or to any authority, corporation,
agency or any other organisation not owned, managed or controlled by
Government;
(iv) that any forest land or any portion thereof may be cleared of trees which
have grown naturally in that land or portion, for the purpose of using it for
reafforestation.
Explanation - For the purpose of this section, "non-forest purpose" means the breaking
up or clearing of any forest land or portion thereof for-
(v) (a) the cultivation of tea, coffee, spices, rubber, palms, oil-bearing plants,
horticultural crops or medicinal plants;
(vi) (b) any purpose other than reafforestation;
but does not include any work relating or ancillary to conservation, development and
management of forests and wildlife, namely, the establishment of checkposts, fire lines,
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wireless communications and construction of fencing, bridges and culverts, dams,
waterholes, trench marks, boundary marks, pipelines or other like purposes.
6. Application of Forest (Conservation) Act, 1980. 1.1
Definition.
(i) The term ‘Forest land’ mentioned in Section 2 of the Act refers to reserved forest,
protected forest or any area recorded as forest in the government records. Lands which
are notified under Section 4 of the Indian Forest Act would also come within the
purview of the Act. (Supreme Court’s Judgment in NTPC’s case). It would also include
“Forest “as understood in the dictionary sense (Supreme Court order dated 12.12.1996
in WP No.202/1995-Annexure-I). All proposals for diversions of such areas to any non-
forest purpose, irrespective of its ownership, would require the prior approval of the
Central Government.
Clarification;- The term “forest” shall not be applicable to the plantations raised on
private lands, except notified private forests. However, felling of trees in these private
plantations shall be governed by various State Acts and Rules. Felling of trees in notified
private forests will be as per the working plan/management plan duly approved by
Government of India.
(ii) The “tree” for the purpose of this Act will have the same meaning as defined
in Section 2 of the Indian Forest Act, 1927 or any other Forest Act may be in
force in the forest area under question.
1.2 Clarification (i)The cases in which specific orders for de-reservation or diversion of
forest areas in connection with any project were issued by the State Government prior to
25.10.1980, need not be referred the Central Government. However, in case where only
administrative approval for the project was issued without specific orders regarding
dereservation and/or diversion of forest lands, a prior approval of the Central
Government would be necessary.
(ii) Harvesting of fodder grasses, legumes etc which grow naturally in forest
areas, without removal of the tree growth, will not require prior approval of the 2
Central Government. However, lease of such areas to any organization or
individual would necessarily require under the Act.
(iii) The forest policy, as well as provisions of the Forest (Conservation)
Act,1980, do not interfere in any manner or restrict the Nistar, recorded rights,
concessions and privileges of the local people for bonafide domestic use as
granted by the State Government under India Forest Act,1927 or State Forest
Act/Regulations. However, it has to be ensured that while allowing such rights,
concessions and privileges to be exercised, the right holders do not resort to
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felling of trees or break up the forest floor so as to procure stones, minerals, or
take up constructions, etc The forest produce so obtained shall be utilized for any
commercial purposes.
The collection of such forest produce should be manual and should be transported
through local modes or transport like bullock carts, camel carts, etc and no mechanized
vehicles shall be allowed to be used in transporting such forest produce and only in
exceptional cases with approval of concerned Divisional Forest Officers, tractors
mounted with trolley may be used.
Clarification:- The Supreme Court has passed an order on 14.02.2000 restraining

removal of dead, diseased, dying or wind- fallen trees, drift wood and grasses etc from
any National Park or Game Sanctuary…” Annexure-II A may be referred to. In view of
this rights and concessions cannot be enjoyed in the Protected Area (Pas).]
The second condition is that if ever there was a forest and it was destroyed for any
reason but with human efforts if the forest could be grown here again, that land shall be
considered as forest land but for this, the forest department have to give an evidence of revenue
record that the forest department had ever earned anything from this forest but forest
department does not have any proof of this.
The SDM Chungthang has admitted in a letter that the land at Guru Daang
Maar Lake is not under govt., revenue records.
A photocopy of this letter and more information is shared ahead.
At the outset in the court we should ask the respondent of forest
departmentthrough the judge a question whether this Gurdwara Guru Dang Mar land is
Reserved Forest. His answer will be yes because he has prepared his whole case based
on this lie.
You must keep in mind that there is no forest of any kind at Guru Daang Maar
Lake. If he admits it as Reserved forest, then these lies only scared the army officers and
to takeover the Gurdwara on falsehood while there is no forest at all. Not a single tree.
According to the dictionary, forest means tree, what kind of trees is grown here?
The tree line ends at Thangu, 20 kms before Guru Daang Maar and at an altitude
of 13000 feet only.
There should be forest on this land, forest means trees here. According to this
condition, one should look up the meaning of 'Forest' in the dictionary. The Oxford
Dictionary defines forest as a clump of trees.
Sikkim, which hasa forest coverover 44.37% of its total geographical area, therefore
40% of its land must be covered with trees. It’s to be called the Forest Land.
Why Topography sheet is prepared, what it is? Its full detail is given ahead.
I am pasting a copy which was kept secret till today but as the case is now being fought
by a united front under the supervision of Sri Akal Takht, so we have decided to make it
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public. A summary of this letter will be provided next to the photocopy of this letter, so that it
may be easy for the readers to understand about the research done on forests through these
papers.
Kindly see it below:-
Note: This research report with all these enclosures is submitted directlty by
email to Judge Bhaskar Pradhan which was tabled before him in August 2021 on
hearing but he again ignored to take any action on it.
Finally I was compelled to write a complaint to Chief justice Sikkim High Court,
which was dispatched to him by email on 21st September 2021 through my Advocate
Brijinder Singh Loomba.
It’snever considered and ignored on next hearing fixed on 22nd October 2021.
You can view it as follows;
To,
The Chief Justice,
Sikkim High Court,
Gangtok, Sikkim.
Sub: Application to dispose of the file to get impleaded in the case WP (C)
49/2017 which is kept pending till date in Sikkim High Court restricting my client to be heard by
this court Since September 2017.
Dear Sir,
It’s to bring in your kind notice and to invite your kind attention on the following injustice
being done with my client Ajmer Singh Randhawa a senior citizen aged 72 years in Sikkim High
Court, whose impleadment application is kept pending since its submission in this court in Sep.
2017.
It’s to be kept in mind that my client appeared in this court as a petitioner in person, being
a non-legal person a minor mistake was made by him in his application caused him a lot of
suffering till date. He didn’t mention that he may be impleaded in this case Guru Singh Sabha v/s
Govt of Sikkim as he was in under false impression that the Court will make him a party itself as
he had submitted the copy of directions issued by hon’ble Supreme Court of India.
On the same ground and the same mistake made by his co-petitioner, an advocate from
Mumbai High Court, Amritpal Singh Khalsa was accepted and made a party in the same case.
After two and half years, he left the case but the application of my client is not disposed of till date.
Both of them had appeared in Supreme Court also and got stay which is continued in this
case till date but the directions by the hon’ble Supreme Court to implead my client is ignored.
Further petitioner no-1 is in collusion with respondent state of Sikkim, are trying to prevent my
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client from being party in this case. There are directions from hon’ble Supreme Court for the
enquiry on any religious structure by district sessions in Mrinalini padhi versus U/o India WP (c)
No. 649 of 2018 by the Supreme Court twice which have set aside certain earlier judgments. Now
even an applicant has to be heard and these cases are to be treated as Public Interest Litigation with
applicant to be heard such directions were issued on 5/8/2018 and on Nov 4, 2019. These being
overlooked despite sending citations of such judgments through WhatsApp and e-mail. We also
demanded the same plea in our amended impleadment application.
Sir, my client suffered from Corona in 2020, he was admitted in ICU for 12 days, also
having serious cardiac issues. Many requests are made in the Court proceeded by Justice Bhaskar
Pradhan but all in vain, no plea is accepted, it seems that the court is waiting for the death of my
client so that he will have not to be considered by this court and deprived of natural justice which is
his fundamental right.
I would also like to inform your good self that my client is the only necessary party in this
case as he is having a thorough knowledge about history, culture, religions and evolution of Sikkim
as well as he represents the entire Sikh community in this case. It’s already in the records. It was
revealed to the Chief Justice Sh. Agnihotri in this court too on 6th October 2017 which is mentioned
in his interim order also on the same date. (Copy of order is attached herewith).
The other petitioner Guru Singh Sabha represents only a very small area of Siligudi, a
small district of west Bengal. Shiromani Gurudwara Parbandhak Committee, Amritsar and Delhi
Sikh Gurudwara Management Committee, Delhi supporting them for political benefits as both
these committees are under control of a national party ‘Shiromani Akali Dal Badal’ whose leader is
Parkash Singh Badal.
The justice or injustice done by this court shall affect the whole Sikh community whose eyes
are glued on this court in the hope of a fair justice but unfortunately no opportunity is given to my
client to be heard in this court so far.
My client, having good knowledge on Forests, has prepared a research report which clearly
shows that the land around Lake Guru Daang Maar is not Forest Land. This report with evidences
was also submitted through WhatsApp and e-mail to hon’ble judge but no information provided to
us if it is taken on record or not. The judgment issued by hon’ble Supreme Court has also set two
guidelines to prove any piece of land as forest which are not fulfilled by the forest department who
got impleaded in this case on frivolous grounds by misleading the court by submitting false affidavit
and evidence.
My client can elaborate on status of land around Lake Guru Daang Maar scientifically to
help as a friend of court to deliver a fair justice. The petitioner no. 1, is taking adjournments
continuously for more than two years since June 2018 on this or other pretext despite the directions
issued to him on maintainability. Even if some agreement is reached between the main petitioner
and respondent without impleading applicant Ajmer Singh Randhawa, shall be injustice with him.
Therefore I humbly request your good self to kindly allow my client a party and submit
evidences he is having and take part in arguments on history of Sikkim in relevance to this case in
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which the Sikkim state govt., took over the Gurudwara with a mal-intention to demolish it and
then convert it into Buddhist Monastery.
Thus a long time is already wasted by the Court so we request for a speedy trial to solve the
case in short time.
Though as per constitution of India, the state has no religion but in Sikkim the state govt.,
played a key role in taking over the Gurudwara. All the evidences to prove this allegation can be
produced and submitted in this court when given direction to us.
I hope your good self will take this issue very seriously in an urgency and allow my client to
state/submit the evidence during his life time and help justice to be prevailed on truthful grounds.
May almighty God give you the strength and will power to you to do the justice as a judge
represents the God when he adorns his chair. It’s the God only who does justice and for a common
man appearing in the court, a judge is his God and he hopes for Fair justice from him.
It is humbly requested to the hon’ble Chief Justice that he should personally take up the
case or the case may be referred to division bench as interests of large nos. of people of Sikh
community are involved worldwide.
In the instant case main petitioner no-1 the Guru Singh Sabha Siliguri represents small
group of Sikhs residing in Siliguri while SGPC, Amritsar is restricted by statue Sikh Gurudwara
act, as it is applicable only in states of Punjab, Haryana, Himachal and Chandigarh even their
jurisdiction is under consideration in hon’ble SUPREME COURT in formation of Haryana Sikh
Gurudwara Management Committee in W.P NO (Civil) 735/2014 titled as Harbhajan Singh
Versus State of Haryana and others.
My client is a senior citizen and have survived 2 heart attacks and survived from Corona in
peak of Covid in 2020 but there is no guarantee of his life if he will live long in the hope of any false
hope of justice. Therefore it is most humbly prayed that the application of I.A. no-5 may kindly be
disposed of at the earliest.
Please do the needful and oblige.
Date:-
Place: - Chandigarh.
(Through his Advocate) Applicant
Brijinder Singh Loomba Ajmer Singh Randhawa
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Research report on land at the shore of Lake Guru Daang
Maarprepared by Ajmer Singh Randhawa.
This report is based on a verdict of Hon’ble Supreme Court given in 1996 (WP-C 202/
1995 with 171 of 1996, Annexure 1, dated 12-12-96 in the case TN Godavernam V/s Union
of India) on any type of land may be govt owned or private to be declared as Forest Land. Two
conditions are made out of which one must be completed before the land is declared as forest Land.
This is an extensive research report done on forests by Sardar Ajmer Singh Randhawa
which is done viewing the false claim made by forest department that the land around Lake Guru
Daang Maar is Forest Land in north Sikkim. The Lake is situated at 17,200 feet above mean sea
level where a seed can’t germinate in adverse conditions without getting proper warmth from
sunlight and water from ground. The soil structure around the Lake is rocky; hence the soil is not
fertile. There is even no aquatic vegetation at the shore of Lake and question of any tree growth
around the Lake is a nightmare only. There are many other govt., departments working in this
region, many Atlases are published. Their findings, research reports and data are included in this
report to prove that any tree growth or forest in this region is absolutely impossible.
Forest Environment and Wildlife Management Department, Govt., of Sikkim Survey of
India has also shown the Lake situated in ‘SNOW COVERED AREA (GLACIER), ALPINE
BARREN MARKED AS NO. 11,’ this map is presented by NATURAL RESOURCES
ATLAS OF SIKKIM. Soil of the area shows marked variation depending upon their geo-physical
conditions as well as climate. Guru Daang Maar Lake is shown situated in this Snow covered Zone
at page no. 6 in list of annexures in this report.
This document is prepared with one intention only just to help the designated court to
understand that the land under question around Guru Daang Maar Lake where the Gurudwara
Guru Daang Maar is situated, is neither built on any forest land nor it violated any clause of FCA
1980 on its construction but It was built only after the revelations made by the locals to visiting
Sikh army officers after Indo-Sino war in 1962 on visit of Guru Nanak ji to commemorate his visit
and take away the sufferings of the local grazers in 1516-17. The revelation was first made public by
a Sikh Indian army (Major NS Isser) when a Calcutta based magazine ‘Sikh-Review’ published
his detailed report in its’ January 1965 edition. The true copy of the said article can be produced in
Court whenever required.
Attached herewith is a list of 13 evidences given as LIST OF ANNEXURES which
proves that the land at the Shore of Guru Daang Maar Lake is not forest Land. We hereby submit
a detailed report of our research work on forest land as following which may help this Court to
deliver a fair justice and make it a landmark in judgments delivered by any Court of Law.
1. That the land at Gurudwara Guru Dongmar situated at high altitude of 17,200 feet
above mean sea level on a barren, rocky and snowy land with snow clad glaciers, with perpetual
snow all around, is not a Forest land, nor it fulfills the condition laid down by hon’ble Supreme
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Court of India on Forest/Forest land in its judgment in SC, WP-C 202, 1995 with 171 of 1996
dated 12-12-96 in the case TN Godavernam V/s Union of India. (Copy of the judgment is
attached at (Page nos.20-25) in the List of annexures in this report.
2. Forest Environment and Wildlife Management Department, Govt., of Sikkim Survey of
India has also shown the Lake situated in ‘SNOW COVERED AREA (GLACIER), ALPINE
BARREN MARKED AS NO. 11,’ this map is presented by NATURAL RESOURCES
ATLAS OF SIKKIM. Soil of the area shows marked variation depending upon their geo-
physicalconditions as well as climate. Guru Daang Maar Lake is shown situated in this Snow
covered Zone at page no. 6 in the List of annexures in this report.
3. That neither there was a forest at this place 1000s years ago nor there is any possibility in
future because the cold climatic conditions on high altitude at 18,000 feet above mean sea level
aren’t suitable for any seed to germinate in adverse climatic conditions where temperature of surface
of the ground is cold below minus, poor sunlight which does not warm the surface on a barren rocky
and snowy land. A panoramic view of this Lake Guru Dong Maar shows no sign of tree growth or
any type of vegetation around the shore of Lake. Please see the panoramic view of the Lake Guru
Daang Maar at page no. 17 in the list of annexure in this report.
4. That, thus the land where Gurudwara Guru Dongmar is situated at the shore of Guru
Dongmar Lake, is not any Forest land, there is no tree canopy, no density of tree cover, a
mandatory condition of minimum 40% tree canopy per hectare in a mountainous state whose
44.37% (more than 1/3 geographical area is under forest cover) is must to call any piece of land
as Forest Land. In absence of trees, this land can’t be called Forest Land, it’s an un-culturable
wasteland.
5. That in a reply filed by Forest department in this court on dated 22/02/2019 at Sikkim
High Court by the Chief Conservator of Forests, it is stated that the Guru Dongmar Lake is
LACHEN RESERVE FOREST at (Para no 5, Page 2) whereas The land at Guru Dongmar
Lake is shown as NON-FOREST in the map published by India state of Forest Report 2017 in
official website of Sikkim govt., known as ENVIS. The copy of map on Forest cover in Sikkim is
also showing it as NON FORESTat Page no-1 in the list of Annexures in this report.
6.That the Govt Counsels, Forest Department of Sikkim, Chief Conservator of Forest, The
divisional Forest officer, North Division Mangan, Sikkim, have also filed the false affidavits
under oath in Hon’ble High court of Sikkim by giving false information, declaring the Guru
Daang Maar Lake and the land around its shore as forest land.
7. That the forest department Sikkim filed a map published under Topography report
77D/12 which do not show if it is a ‘protected forest’ or ‘Reserved forest’ whereas only the location
of Guru Daang Mar Lake is shown in a squire. The heading of this map also reveals the same. The
topography sheet maps are published in a series of 2-3 maps of the state to give a real picture of the
topography of the state.
These maps depict in detail ground relief (land forms and terrain), drainage (Lakes and
rivers), forest cover, administrative areas, populated areas, transportation routes and facilities
(including roads and railways), and other man-made structures.
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It helps different govt. agencies to co-ordinate to work on any national project like digging a
tunnel or building a dam or railway line as traditional definitions require a topographic map to
show both natural and man-made structures. It shows equal elevation of mountains, manmade
structures or the nature like forest, mountain, rivers, Lakes etc.
8. That in the same reply, the SDM Chungthang declares the land at Guru Dongmar
Lake not under any govt. revenue records, which means neither it’s a protected land nor a
Reserve forest as there is no record of any forestry products and govt. never gets any revenue by any
of forest produces in absence of the forest there. The copy of the letter, vide Memo no. 32/SDO/C
dated 17/01/2019 is attached herewith at Page no 19 in the List of annexures in this report.
9. That as per the definition on Forest land set by hon’ble Supreme Court of India, the land
where Gurudwara Guru Dongmar is situated, is barren, rocky and snowy land with perpetual
snow on glaciers all around it, at 18000’ height from mean sea level where even a seed can’t
germinate in adverse climatic conditions, is not a Forest land but uncultured wasteland which do
not attract any provisions of the Forest Conservation Act, 1980. Please see evidence at page no-9 in
the list of annexures in this report.
10. That a forest is an area of land dominated by trees. Hundreds of definitions of forest are
used throughout the world, incorporating factors such as tree density, tree height, land use, legal
standing and ecological function. In the year 1996, the Supreme Court of India also interpreted
the word “forest” by its dictionary meaning. Oxford Dictionary says/defines forest as “a large
area of land covered withtrees (Godavarman v/s UOI, WP (C) no. 202/1995, Annexure-1,
dated 12-2-96).
11. That The National Wastelands Development Board’s (NWDB) Technical Task
Group’s Report (1986) after considering various definitions of wasteland defines wastelands as
that land which is presently lying unutilized due to different constraints. This definition was
discussed in a National Conference held on 21 April, 1986 and the definition was unanimously
adopted as "wastelands are those lands which are degraded and are presently lying unused or
which are not being used to its optimum potential due to some constraints”.
12. That as per the given definition,wastelands are classified into two categories:
culturable wastelands and un-culturable wastelands. The culturable category includes all
possible wasteland areas which can be brought under vegetation (though after adequate treatment).
13. That a definition of wastelands used by the National Remote Sensing Agency is the
degraded land which can be reclaimed with reasonable effort, and which is currently underutilized
and land which is deteriorating for lack of appropriate water and soil management or on account of
natural causes. Wastelands can result from inherent imposed disabilities such as by location,
environment, chemical and physical properties of the soil or financial or management constraints
(NRSA, 1991).
On the other hand, un-culturable wastelands are the lands which cannot be developed for
vegetative cover. In other words, land which is barren and cannot be put to any productive use,
such as agriculture and forest cover is un-culturable wasteland.
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14. That after the thorough scrutiny of all the definitions of wastelands cited above and
also keeping the geo-environmental conditions of the study area in view a suitable working
definition has been formulated and applied as follows; "Wastelands are those miscellaneous land
types which are presently not suitable for, or capable of, producing materials or services of
value due to some constraints ranging from geo-environmental to socio-economic causes".
15. Therefore it is submitted that the land where Gurudwara Guru Dongmar is situated is
not any Forest Land but it is un-culturable wasteland and therefore any provisions of Section 2 of
the Forest Conservation Act 1980 aren’t attracted here, no violation of FCA 1980 is ever made
by the construction of Gurudwara at this place in absence of any type of vegetation or tree
growth. (Please see page 15 in the list of Annexures in this report.
This Gurudwara is built to provide community services to the devotees visiting here on
pilgrimage to commemorate visit of Guru Nanak ji there during his 3rd travels to Tibet in 1516-17.
It also provides religious duties to Military personal at the last posts of Indo-Sino border in
this remote area.
16. That the National Wetland Atlas Sikkim shows Guru Daang Maar Lake as Glacial
Lake, a source of fresh water only and it is of no use for any other purpose like agriculture,
cultivation etc (Page 10, 11, 12 & 13).
17. That a map of protected areas in Sikkim is attached herewith at Page no-2 in the
list of Annexures in this report which shows 7 sanctuaries but only Khangchendzonga National
Biosphere is separated from sanctuaries as it’s a snowy zone (shown in yellow color).
18. That the Protected forest in Sikkim is shown until Thangu (shown in map presented
by Forests, Environment & Wildlife Management Department Govt. of Sikkim. Please see
page-14 in the list of annexures in this report). Beyond Thangu is either the Alpine and Pasture
zone begins or the snow range which is not the forest land, hence SDM Chungthang marked this
land out of govt records.
19. That the change in foliage can distinctly be seen at Thangu, situated at 13000 feet from
green forests or large trees, the foliage suddenly changes to mostly smaller bushes. This is the
timberline a.k.a. tree line. Trees don’t grow above the timberline because of high winds, low
moisture, and cold temperatures. Trees grow all over the world, in many different types of weather.
But above certain elevations, trees just can’t grow. Law of nature works here and the Tree lines
disappear at Thangu and start a zone that can be compared only with the unreachable terrain in
Tibetan plateau.
20. That from the above mentioned facts and evidence put up before this hon’ble court
amounts to joining improperly by Forest Department on frivolous grounds as respondent whereas
the cause of action of respondent no 5 is entirely different from the subject matter of this Petition.
Respondent have acted contrary to the subject matter of this petition. The counter reply filed by
state govt through respondent no-1, states the same in about 80% pages submitted in this court
on stressing the Land around Guru Daang Maar Lake as Forest Land.
21. By viewing the entire topography of the area, we find the land all around the Guru
Dongmar Lake is a barren and rocky land where any type of vegetation never grows, the
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department of Soil Conservation had identified and mapped [out of 36 (Thirty six) soil series
on the basis of soil morphological and physiochemical properties] in the surveyed area. The
structure of soil is found Loamy Skeletol Lithic Udorthents type which is associated with rocks and
do not provide any help to grow any type of vegetation there. Please see page no 3 in the list of
Annexures in this report.
The ground surface of the land remains cool here throughout the year and never gets warm
to fertilize the seeds due to perpetual snow all around it on Glaciers. Even the aquatic vegetation is
not seen at the shore of the Lake Guru Dongmar. Please see Page no. 4 in the list of Annexurs
in this report.
It’s to be noted that a desert too does not have the forests because it has extremely less
amount of water while as for a forest is filled with trees and we know that trees require a lot of water
for the growth hence there is no forest in the desert in absence of water. In the same way, Sun light
is required to germinate a seed but on high elevation in snow range below minus degree of
temperatures, the Sun light is so poor in this region that it is unable to warm the surface of the
ground, hence there is no possibility of a forest in snow range.
22. The largest desert on earth is the Antarctic desert, covering the continent of Antarctica
with a size of around 5.5 million square miles. Ranking of the largest deserts on earth, the
Antarctica forms the largest following by Arctic at 5.4 million square miles. No trees grow in these
continents; hence they are called the deserts.
23. That a map shows this area as Alpine and Scrub region in north Sikkim, the region
marked as no. 9, (shown in green color),is the area covered and spread in between Thangu to
Guru Daang Maar Lake (Please see Page no. 5 in the list of annexures in this report).
24. That the nature has its own Law on growth of vegetation at different elevations,
trees do not grow over 4000 meteres. Please the chart at page 7 in the list of annexures in this
report.
25. That the Vegetation Chart of Alps in Europe also shows snow cover starts in
between 2700 mtrs to 3200 mtrs. The Alpine pasture ends before this, please see Page-8 in the list
of annexures in this report.
26. That we also submit two pictures of the mound on which Gurudwara Guru Daang
Maar is built after the surface was flattened. One picture is taken before it was flattened (Page no
15) and the other (Page no 14) after Gurudwara was built. Both pictures are taken from almost
same point and distance. No trees ever seen in this snowy range. Please see both pictures at
Pages 14-15 in the list of annexures in this report.
27. That a photo was taken by a Bengali professional photographer named Sujoy Das in
1987. It shows no sign of trees there, the forest department of Sikkim has declared this area as
forest land (Reserved Forest). It’s to be noted that the Gurudwara Guru Dangmar was also
built here in the same year 1987 when this picture was taken. Please see Page-16 in the list of
annexures in this report).
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28. These are the reasons that no sign of any aquatic vegetation is found on the Shore
of Guru Dongmar Lake. Please see the evidence given by National Wetland Atlas of Sikkim at
Page no 10, in the list of Annexures in this report.
29.Therefore to include this un-culturable land as forest is only an attempt to mislead
the court as well as to this nation.
30. It is submitted that the land at Gurudongmar Lake is not under the limits of forest
land and it doesn’t violate section-2 or Forest Conservation Act 1980. There is nothing for us to
argue on definition of Forest and the Forest land as eminent lawyers like Solicitor General of India,
Advocate Harish Salve with others have already given their views on its definition in Supreme
Court. A copy of the said order of Hon’ble Supreme Court on definition of Forest land is
attached herewith at page nos. from 20-25 in the list of annexures in this report.
31. That a map of Sikkim forests taken by satellite shows tree line ending at Thangu
and the forest area shown in green color is attached here at Page no- 18 in the list of Annexure
attached herewith which proves ending of forest land at Thangu, 20 kms before Guru Daang Maar
Lake. Please see page-18 in the list of Annexures in this report.
List of Annexures;
1. The official website of Sikkim govt. shows Forest Cover in Sikkim. The tree line en-route
to Guru Daang Maar ends at Thangu situated at 13000 feet (4000 mtrs), excludes Guru Daang
Maar Lake from Forest Cover (Page-1).
2. Protected forest is shown until Thangu (shown in map presented by Forests,
Environment & Wildlife Management Department Govt. of Sikkim (Page-2).
3. The department of Soil Conservation had identified and mapped in the surveyed area 36
types of soil, out of which only red colored rocks or soil is found at Guru Daang Maar. The soil
structure around the Lake is rocky; hence the soil is not fertile (Page 3 & 4).
4. Map shows the Alpine Scrub region in north Sikkim, the region marked as no. 9, (shown
in green color), is the area covered and spread in between Thangu to Guru Daang Maar Lake
(Page-5).
5. The Lake itself is situated in ‘SNOW COVERED AREA (GLACIER), ALPINE
BARREN MARKED AS NO. 11’ This map is presented by NATURAL RESOURCES
ATLAS OF SIKKIM. Soil of the area shows marked variation depending upon their geo-physical
conditions as well as climate (Page-6).
6. Nature has its own Law of growth of vegetation on different elevations, trees do not grow
over 4000 meteres. Please the chart at (Page-7).
7. Vegetation chart of Alps in Europe shows snow cover starts in between 2700 mtrs to 3200
mtrs. The Alpine pasture ends before this (Page-8).
8. Un-culturable Wasteland shows the land at the shore of Guru Daang Maar Lake is
rocky, barren and covered with glaciers with perpetual snow all around the year (Page-9).
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9. National Wetland Atlas Sikkim shows Guru Daang Maar Lake as Glacial Lake, a
source of fresh water only and it is of no use for any other purpose like agriculture, cultivation etc
(Page 10, 11, 12 & 13).
10. We have two pictures of mound on which Gurudwara Guru Daang Maar is built after
the surface was flattened. One picture is taken before it was flattened (Page 14) and the other after
Gurudwara was built. Both pics are taken from almost same point and distance. No trees ever seen
there (Page-15).
11. This photo was taken by a Bengali professional photographer named Sujoy Das in
1987. Look no tree is visible! The Sikkim government is declaring this area as forest land (Reserved
Forest). Gurudwara Guru Dangmar was also built in 1987(Page-16).
12. Panoramic view Guru Daang Maar Lake. Only barren mountains are visible without
trees (Page-17).
13. This photo is from Google, taken from a satellite; it shows the forest cover of Sikkim in
green. Guru Daang Maar Lake is situated far away from Forest cover (Page-18).
Thus it’s clear that Guru Daang Maar Lake is not situated in Forest Land but at the place
where even the Alpine and Aqua vegetation is not found in this rocky, barren and snowy land.
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1- The official website of Sikkim govt. shows Forest Cover in Sikkim. The tree line en-
route to Guru Daang Maar ends at Thangu, situated at 13000 feet (4000 mtrs),
excludes Guru Daang Maar Lake from Forest Cover.
Source: India state of Forest Report 2017.
Page-1
2- Protected forest is shown until Thangu, (shown in map presented by Forests,

Environment & Wildlife Management Department Govt. of Sikkim. Guru Daang
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Maar is excluded in this map also because protected land is called a vacant area within
Reserve forest.
It’s to be noted that there is no forest or any sign of trees around Guru Guru
Daang Maar Lake.
Page-2
Thirty six soil series have been identified and mapped in the surveyed area on the basis
of soil morphological and physiochemical properties.
Page-3
124
3- The department of Soil Conservation had identified and mapped in the surveyed area
36 types of soil in Sikkim, out of which only red colored rocks or soil is found at Guru
Daang Maar. The soil structure around the Lake is rocky; hence the soil is not fertile.
The Lake is shown situated in Glaciers.
8- Jilang Granite Gneiss Undifferentiated mountain side 33 - >50 Deep Sandy
loam to sandy clay loam Subangular blocky Non - calcareous Loamy skeletal Mixed
Typic Udorthents.(Content taken from 77D/12 Report of Toposheet Map).
Page-4
125
Page-5
126
4- Map shows the Alpine Scrub region in north Sikkim, the region marked as no. 9,
(shown in green color), is the area covered and spread in between Thangu to Guru
Daang Maar Lake.
The Lake itself is situated in ‘SNOW COVERED AREA (GLACIER), ALPINE
BARREN MARKED AS NO. 11’ This map is presented by NATURAL RESOURCES
ATLAS OF SIKKIM. Soil of the area shows marked variation depending upon their geo-
physical conditions as well as climate. Guru Daang Maar Lake is shown situated in this
Snow covered Zone.
Source: Forest Environment and Wildlife Management Department, Govt of
Sikkim Survey of India.
Page-6
127
Vegetation growth on different elevations
Nature has its own Law of growth of vegetation on different elevations; trees do not
grow over 4000 meteres. The Lachen Forest is shown at an elevation of 3000
mtrs.http://sikenvis.nic.in/Database/ForestResource_786.aspx
Page-7
128
Vegetation chart of Alps in Europe shows Snow cover starts in between 2700 mtrs to
3200 mtrs. The Alpine pasture ends before this.
This is law of nature which doesn’t change and remains same in every snow cover area
on high elevations. The alpine and scrub zone ends at 4000 mtrs in Sikkim but may go a little
higher some places but every map presented by different agencies active in Sikkim shows Lake
Guru Dang Maar is situated in snow cover area where no aquatic vegetation is found.
Page-8
129
Uncultured wasteland at Lake Guru Daang Maar, Sikkim
5- These are the wastelands which are not available for cultivation. These include barren
rocky lands, steep sloping areas and areas covered by snow or glaciers.
Uncultured wasteland at Guru Daang Maar, Sikkim

http://www.yourarticlelibrary.com/wasteland/wasteland-definition-classification-
and-significance-of-wasteland/29339
Page-9
130
Plate-6 Gurudongmar Lake (Pic 074)
Wetland type: High altitude Lake> Guru Daang Maar without aquatic vegetation.
Guru Daang Maar Lake is a Glacial Lake, a source of fresh water only and the land
around it, is not of any use for any other purpose like agriculture, cultivation
(unproductive)etc.
There is no place for animals to hide in this place, so even wild animals do not
come to this Lake. The Sikkim government itself has proved this in its website. You can
also see the evidence in the picture above that there is no greenery on this land and no
wild animals (Fauna) are seen here.
Page-10
131
6- National Wetland Atlas Sikkim shows;
It is a complex of three glacier water bodies situated in North Sikkim at an altitude of
5180 meters having an area of 40 hectares. It is one of the largest lakes with 1.8 km
circumference. It is a sacred water body opened for regulated tourism. It is the north flowing
moraine dammed Lake and one of the potentially dangerous glacial Lakes in the Sikkim
Himalaya. It is a pristine glacial wetland which is subjected to pressures of encroachment,
siltation, thin vegetal cover, unplanned tourism. This is a typical high altitude wetland a
source of fresh water.
Courtesy: NATIONAL WETLAND ATLAS: SIKKIM
http://envfor.nic.in/sites/default/files/NWIA_Sikkim25k_Atlas.pdf
Page-11
132
Plate-7
Plate 8
Page-12
133
Gurudongmar Lake as seen on satellite image as well as in the field is depicted in the
plate 6 along with specific information on the Lake.
Wetland map for 5 km buffer area of Gurudongmar Lake and corresponding satellite
image are shown in plate 7 and 8 respectively.
Note: Protected Area Network does not include area under buffer zone of a biosphere
reserve.
Page-13
134
7- We have two pictures of mound on which Gurudwara Guru Daang Maar is built after the
surface was flattened. One picture is taken before it was flattened and the other after
Gurudwara was built. Both pics are taken from same point and distance.
No trees are ever seen there.
First we show you a photo of the hill dune as above, when the Gurudwara
Guru Daang Maar was not built; the dune was round shaped. In this picture you can
clearly see two things: -
• For miles and miles away no trees are visible on this barren dune on which
Gurdwara sahib is situated;
• It is round on top of the hill because it had not been leveled then to construct the
Gurdwara.
Page-14
135
In this second picture the shape of mound on top is not round shaped but the soil that
was removed from the top of the surface of the mound to flatten the land to build Gurudwara
was thrown down which increased the width of the mound on the top.
Which forest was here that Sikhs cut the trees to flatten the surface on top of mound to
build the Gurudwara?
Page-15
136
8- This photo was taken by a Bengali professional photographer named Sujoy Das in 1987.
Look no tree is visible. The Sikkim government has declared this area as forest land
(Reserved Forest). Gurudwara Guru Dangmar was also built in 1987.
https://sujoyrdas.blogspot.com/2010/10/sikkim-trekking-north-sikkim-plateau.html
Page-16
137
5- Panoramic view Guru Daang Maar Lake. Only barren mountains are visible without
trees.
The difference is as to what really constitute ‘forest’. Till the advent of the new forest
policy of 1988, the forests were conceived in terms of tree production forestry and therefore,
only culturable forest areas were reflected in statistics. This rather ignored large extent of
alpine pastures area under permanent snow etc. which although devoid of commonly perceived
forest (tree cover) are nonetheless considered an integral part of a larger forest eco-system with
an unique floral and fauna biodiversity. The enlarged concept of managing the forest as eco-
system led the department to revise the estimate of forest area to the currently depicted figures.
Supreme Court of India gave its historical judgment in 1996 which defines ‘forest’ as
follows-
3. It has emerged at the hearing that there is a mis-conception in certain querries about
the true scope of the Forest Conservation Act, 1980 (for short “the Act) and the meaning of the
word “forest” used therein.
“The word “forest” must be understood according to its dictionary meaning.”
Paage-17
138
6- This photo is from Google, taken from a satellite; it shows the forest cover of Sikkim in
green. The Lake Guru Daang Maar is far away (20 kms) from Forest cover situated in
Snow covered area.
Page-18
139
The letter written by SDM Chungthang clearly states that the land of Gurdwara
Dang Mar Sahib is not under the limit of the Revenue Records;
Page-19
140
I am now attaching a copy of the judgement of the Supreme Court. In the
paragraphs 3 and 4 you can read the conditions laid down by the Hon’ble Supreme
Court for proving a piece of land as forest : -
Writ Petition (C) in Supreme Court 202 of 1995 with 171 of 1996:
Page - 20
141
Page – 21
142
Page -22
143
Page - 23
144
Page - 24
145
Pages 25
146
A copy of this order is typed below; you can read it clearly;
3. It has emerged at the hearing that there is a mis-conception in certain querries about the
true scope of the Forest Conservation Act, 1980 (for short “the Act) and the meaning of the
word “forest” used therein. There is also a resulting misconception about the need of prior
approval of the Central government, as required by section 2 of the Act, in respect of certain
activities in the forest area which are more often of a commercial nature.
1. The Forest Conservation Act, 1980 was enacted with a view to check further
deforestation which ultimately results in ecological imbalance; and therefore, the
provisions made therein for the conservation of forests and for matters connected
therewith, must apply to all forests irrespective of the nature of ownership or
classification thereof. The word “forest” must be understood according to its dictionary
meaning. This description covers all statutorily recognised forests, whether designated
as reserved, protected or otherwise for the purpose of Section 2(i) of the Forest
Conservation Act. The term “forest land”, occurring in section 2, will not only include
“forest” as understood in the dictionary sense, but also any area recorded as forest in the
Government record irrespective of the ownership. This is how it has to be understood for
the purpose of Section 2 of the Act. The provisions enacted in the Forest Conservation
Act, 1980 for the conservation of forests and the matters connected therewithmust apply
clearly to all forests so understood irrespective of the ownership or classification
thereof.This aspect has been made abundantly clear in the decisions of this Court in
Ambica Querry Works v. state of Gujarat 1987SCC 213. Rural Litigation and
Entitlement Kendra v. state of U.P 1989 Supp 1 SCC 504 and recently in the order
dated 29-11-1996 (Supreme Court Monitoring Committee v. Dehradun Development
Authority WPC No. 749 of 1995 decided on 29-11-1996). The earlier decision of this
Court in State of Bihar v. Banshi Ram Modi 1985 3 SCC 643 has, therefore, to be
understood in the light of these subsequent decisions. We consider it necessary to
reiterate this settled position emerging from the decisions of this Court to dispel the
doubt, if any, in the perception of any State Government or authority. This has become
necessary also because of the stand taken on behalf of the State of Rajsthan, even at this
late stage, relating to permissions granted for mining in such area which is clearly
contrary to the decisions of this Court. It is reasonable to assume that any State
government which has failed to appreciate the correct position in law so far will
forthwith correct its stance and take the necessary remedial measures without any
further delay.
https://www.casemine.com/judgement/in/5609ace7e4b014971141004e#5
147
Being born in a tiller clan and studied Botany in my life, I have accused the forest
department of lying and asserting its ownership of the land in this letter whereas limits of
Forest land ends at Thangu at an altitude of 13000 feet and 20 kms before Guru Daang Maar
Lake.
Trees do not grow high above this altitude.
```
Pic 060
Thangu, dancing stream, black rocks and Snow Mountains
If you find any greenery somewhere, it will be a grassy pasture for animals, and
then only appearance is of the barren hills and the dry mountains on both sides of the
road which looks like a desert in the mountains, like the plateau of Tibet.
In modern mapping, a topographic map is a type of map characterized by

large-scale detail and quantitative representation of relief, usually using contour lines,
but historically using a variety of methods.
Traditional definitions require a topographic map to show both natural and
man-made features. A topographic survey is typically published as a map series, made
up of two or more map sheets that combine to form the whole map. A contour line is a
line connecting places of equal elevation.
148
These maps depict in detail ground relief (land forms and terrain), drainage
(Lakes and rivers), forest cover, administrative areas, populated areas, transportation
routes and facilities (including roads and railways), and other man-made features.
However, in the vernacular and day to day world, the representation of relief
(contours) is popularly held to define the genre, such that even small-scale maps showing
relief are commonly (and erroneously, in the technical sense) called "topographic".[3]
The study or discipline of topography is a much broader field of study, which
takes into account all natural and man-made features of terrain.
https://en.wikipedia.org/wiki/Topographic_map
https://slusi.dacnet.nic.in/annual_reports/Annual_Report_2014-15.pdf
In fact, the Sikkim government or the Sikkim Forest Department has not only
kept repeatedly the claim that the area around Guru Daang Maar Lake is the FOREST
LAND but they have any proof of it. The Sikkim government's response in this court,
which is nearly 124 pages long, is almost 80% written on forest claims only which is
misleading in nature to scare and mislead the army officers,threatening to get them
framed in a case of building the gurdwara by cutting trees on forest land, nothing other
then this.Not a single piece of evidence is presented. Evidence can not be given because
when it is not forest land and no forest canopy is there, no tree grows, then where does
the evidence could come from? The one evidence that the Forest Department has given
in its response is also false, misleading to the court?
A copy of which is given below:-
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Pic 061
Pic 062
Topography sheet map and its Legend given by Forest department showing
land around Guru Daang Maar Lake as Lachen Reserved forest?
150
Pic 063
151
Topography of Sikkim 77D/12 report:-
Report No. SRM-20, Inventory of Soil Resource of East, West, North and
South District, Sikkim using Remote Sensing Techniques.
The report covers an area 709600 ha. Of East, West, North and South District of
Sikkim. The survey area lies between 880 to 88055′E Longitudes and 27005′ to 28009′ N
Latitude and is covered by Survey of India topographical maps 77D/8, 12, 16; 78A/1, 2,
3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14,15, 16 on 1 : 50K scale and falls in the Agro-climatic
zone No III Humid High rainfall North Eastern Zone. The index map of surveyed area
is shown below:
Physiographically, the geophysical set up of East, West, North and South district
is composed of mountainous terrain of tertiary rocks. Sikkim, being a part of inner
mountain ranges of Himalayas, is mountainous with varied elevation ranging from 300
m to 8598 m above msl. It encompasses the lesser Himalayas, Central Himalaya and
Tethys Himalayas.
It is essentially a mountainous state with very few extensive valleys and river
terraces. A large part of this mountainous terrain is covered with thin to very thick forest
of different species. The northern portion of the state is deeply cut into steep escarpments
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and mountains rise in elevation northward. The highest part of Sikkim is in its north-
west. Southern Sikkim is lower as compared to North, more open and fairly cultivated.
A large number of mountains having altitude about seven thousand meters stand here
with Kanchenjunga 8598 m, the third highest peak in the world. The trend of the
mountain system is in general, East-West direction; however main ridges run in a more
or less North-South direction.
The great Himalayas in Sikkim runs east ward from Kanchenjunga to
Kanchengyao 6889 m. A number of glaciers descend from the eastern shapes of
Kanchenjunga into Sikkim where snow clad line is found normally above 5300 m.
(17388.451444 feet).
The surveyed area can be divided into five major physiographic unit viz. i
mountain tops/ ridges ii mountain side slopes iii Foot hill slope and iv intermontane
valleys and v river terrace. The mountain side slopes are generally steep to very steep
covering maximum areas where escarpments are common. It is found that the western
aspect of the mountain is steeper than the eastern zone. The flat land can not be grouped
as occupying definite and distinct patches though they are observed at few places,
scattered in some areas in the district.
Most of the drainage lines originate in the central part of the state and flow in the
direction of north to south. The Rangeet and Tista are main rivers of Sikkim state, run
nearly north to South. The Tista is the main river of Sikkim and its tributaries are Zemu,
Lachung, Rangyong, Dikhu, Ronghi, Rangpo which form the main channels of drainage
from north to south. Relly, Rathong, Kalej, Rongbong etc. are the tributaries of Rangeet
River which joins Tista from north-west. The drainage pattern is parallel to sub-
dendritic. Distribution of area under different physiogaphy classes is given below:
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104 Geologically, Sikkim state is mostly covered by Precambrian metamorphites
of low to medium grade Daling group, high grade Gneisses Darjeeling Gneiss and
Kanchenjunga Gneiss, Chunthang formation quartzite, calc. silicate rocks, marbles,
graphite, schist’s and occasionally amphibolites with intrusive Granites Lingtse Granite-
Gneiss and phanerezoic rocks including Gandwana and Tethyan sedimentaries. The
palacozic and Mesozoic Tethyan sequence in the north eastern and north western part of
Sikkim are fossiliferrous.
Climatically, Sikkim is extremely varied, largely due to variation in altitude.
Sikkim has a Himalayan type or high mountain type of climate. The climate of the state
has been roughly divided into tropical, temperate and alpine zones. The climate is
generally cold and humid as rainfall occurs in every month. The area experiences heavy
rainfall due to its proximity to the Bay of Bengal. The general trend of decrease in
temperature with increase in altitude holds good every where. Pre-monsoon rain occurs
in April-May and monsoon south-west operates normally from the month of May and
continues upto early October.
The rainfall in the north district is comparatively less than the other districts.
There are two maximum rainfall areas i South-East quadrant, including Mongan,
Singhik, Diches, Gangtok, Rongoli etc. ii South-West corner. In between two regions,
there is a low rainfall region e.g. Namchi. Rainfall in this area is about half of that in the
former areas. The maximum temperature is usually during July and August and
minimum during December and January. Fog mist is a common feature in the entire
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state from May to September. The average annual precipitation is 3273 mm and
maximum in the month of July. Average annual temperature is 18.9 OC having mean
maximum 23 OC and mean minimum 14.7 OC. The mean summer temperature is 22.8
OC and mean winter temperature is 13 OC. The difference between the mean summer
and mean winter temperature is more than 5OC. The soil temperature class is thus
characterized as “Thermic” and “Mesic” in the northern part of the North Sikkim
district. According to climatic data and ombrothermic diagram, the moisture regime can
be presumed to be “Udic” moisture regime.
Soils of the area show marked variation depending upon their geo-physical
condition as well as climate. Both the residual and alluvial soils are formed to occur
in the area.
The residual soils are derived from granite gneiss of mountanens terrain while
alluvial soils are formed to occur in river terrace through the process of transportation
and deposition by river, climate and vegetation played a very active role in the formation
of soils in such a high altitude area. In cool and humid climate, the weathering and
leaching are so intensive that the soils developed are deep to very deep except in
erosional phase and where soils are shallow to moderately deep in nature. The
morphological and physicochemical properties of different soil series identified show
marked differences in the soil formation. Soils on the mountain top are deep to very
deep with little and distinct horizonation under terraced cultivation. Similarly, on
mountain side slope under dense forest soils are moderately deep to deep with little or
no horizonation while soils are shallow to mod deep with no or little horizonation under
scrub/shrubs land. The steep to very steep slope with poor vegetative cover leads to high
run off, moderate to severe accelerated erosion resulting in the formation of weekly
developed profile with loamy skeletal to fine loamy texture. Colluvial-alluvial deposition
coupled with eluviations, illuviation, leaching and translocation are prevalent in the foot
hills. Soils in this area are very deep with fine loamy to fine texture. Soils in the
intermontane valley are very deep with no or weekly developed horizonation owing to
colluvial- alluvial action while soils in the river terrace are genetically younger with no
horizonation and under frequent flooding, plenty of 105 stones and boulders are
noticeable in the soil subsurface horizon.
Present land use and agriculture is concerned, Sikkim is called “Denzong” land
of rice by Tibetans. About 84 percent of population lives in rural areas and dependent on
agriculture for their livelihood. The agriculture lands are mostly well bunded and
terraced followed by poorly managed to unmanaged cultivated lands. Maize, wheat,
barley,the state consists of very high mountain covered with snow/ glacial area, barren rocky
and steep sloping areas. Reserved forests, barren and unculturable waste lands, tree crops,
groves, fallow lands and cultivated lands are the major land use in the state.The intensity of
erosion depends upon the density of forest cover, amount of leaf fall during summer,
frequency of forest fires, pressure for grazing, illicit felling of trees, the soil and site
155
characteristics. The agriculture land specially paddy growing areas are bunded and
terraced which are protected from erosion and other lands suffer from moderate to
severe erosion, land slides and slips depending upon the steepness of the hill slopes,
method of soil and crop management. The cultivation along the slope is still in vogue
which accelerates the erosion process. The subtropical fruits viz. banana, guava, lemon
and lime are usually grown in low hill region, while temperate fruits are grown on
mountainous range 1700-2700 meters above msl, Cardamom is grown in shaded area
under forest canopy which are best suited at a height of 762-1524 meters above msl.
Besides, orange and apple are also grown in the area, though not in a large scale.
Thirty six soil series have been identified and mapped in the surveyed area on
the basis of soil morphological and physiochemical properties.
A brief description of Differentiating Morphological Characteristics of the Soil
Series and district wise soil maps and land capability classes of Sikkim state are as
follows:
106 Differentiating Morphological Characteristics of the Soil Series S.No Soil

series Parent material Physiography Slope (%) Depth Texture Structure Calcariousness
Taxonomical classification:
1 Aha Granite Gneiss Undifferentiated mountain side 25 - 50 Very deep Loam to
clay loam Subangular blocky Non - calcareous Fine loamy Mixed Ruptic-Alfic
Dystrudepts
156
2 Baghakhola Alluvium Intermontane valley 1 - 5 Very deep Loamy sand to
sandy loam Subangular blocky to massive Non - calcareous Coarse loamy Mixed Aeric
Fluvaquents
3 Chhota Singtam Alluvium Intermontane valley 1 - 5 Very deep Loam to silty
loam Subangular blocky Non - calcareous Fine loamy Mixed Typic Epiaquepts
4 Chungthang Granite Gneiss Undifferentiated mountain side 33 - >50 Very deep
Loamy sand to sandy loam Granular to subangular blocky Non - calcareous Coarse
loamy Mixed Typic Hapludolls
5 Dentam Granite Gneiss Undifferentiated Mountain side 25 - 50 Moderately
deep Sandy loam to sandy clay loam Subangular blocky Non - calcareous Coarse loamy
Mixed Humic Dystrudepts
6 Dharamdin Granite Gneiss Foot hill slopes 3 - 10 Very deep Sandy loam to
sandy clay loam Subangular blocky Non - calcareous Fine loamy Mixed Ultic
Hapludalfs
7 Dikling Granite Gneiss Undifferentiated mountain side 15 - 33 Deep Loam to
silty loam Subangular blocky Non - calcareous Coarse loamy Mixed Typic Dystrudepts
8- Jilang Granite Gneiss Undifferentiated mountain side 33 - >50 Deep Sandy loam to
sandy clay loam Subangular blocky Non - calcareous Loamy skeletal Mixed Typic
Udorthents.
9 Jorthang Alluvium River terraces 1 - 5 Very deep Loamy sand to loamy very
fine sand Single grain to massive Non - calcareous Sandy Mixed Aquic Udipsamments
10 Kamling Alluvium River terraces 1 - 5 Very deep Loamy sand to sandy loam
Granular to massive Non - calcareous Sandy Mixed Typic Udipsamments
11 Khandu Granite Gneiss Undifferentiated mountain side 25 - 50 Moderately
deep Sandy loam to sandy clay loam Subangular blocky Non - calcareous Fine loamy
Mixed Entic Hapludolls
12 Kitam Granite Gneiss Mountain tops 3 - 10 Deep Sandy clay loam to clay
loam Subangular blocky Non - calcareous Fine Mixed Ultic Hapludalfs
13 Lachen Granite Gneiss Undifferentiated mountain side 25 - 50 Shallow
Loamy sand to gravelly loamy sand Subangular blocky to massive Non - calcareous
Coarse loamy Mixed Typic Udorthents
14 Lincha Granite Gneiss Undifferentiated mountain side 25 - 50 Shallow Sandy
loam to sandy clay loam Subangular blocky Non - calcareous Coarse loamy Mixed
Humic Dystrudepts
15 Makha Granite Gneiss Undifferentiated mountain side 33 - >50 Very deep
Loam to silty loam Subangular blocky Non - calcareous Fine loamy Mixed Ultic
Hapludalfs
157
16 Mangan Granite Gneiss Undifferentiated mountain side 33 - >50 Deep
Loamy very fine sand to sand Subangular blocky to massive Non - calcareous Coarse
loamy Mixed Entic Hapludolls
17 Manul Granite Gneiss Undifferentiated mountain side 33 - >50 Moderately
deep Loamy sand to sandy loam Subangular blocky Non - calcareous Coarse loamy
Mixed Humic Lithic Dystrudepts
18 Marchak Granite Gneiss Undifferentiated mountain side 15 - 33 Deep Loam
to silty loam Subangular blocky Non - calcareous Fine loamy Mixed Humic Dystrudepts
19 Masha Granite Gneiss Undifferentiated 25 - 50 Deep Sandy clay loam to
Subangular Non - calcareous Fine Mixed Ruptic Ultic 107 S.No Soil series Parent
material Physiography Slope (%) Depth Texture Structure Calcariousness Taxonomical
classification mountain side clay loam blocky Dystrudepts
20 Melli Alluvium River terraces 1 - 5 Moderately deep Loamy very fine sand to
sand Single grain to massive Non - calcareous Sandy Mixed Typic Udipsamments
21 Namchi Granite Gneiss Undifferentiated mountain side 15 - 33 Very deep
Sandy loam to loam Subangular blocky Non - calcareous Fine loamy Mixed Ruptic
Ultic Dystrudepts
22 Pakshya Granite Gneiss Undifferentiated mountain side 33 - >50 Moderately
deep Loamy sand to sandy loam Subangular blocky to massive Non - calcareous Coarse
loamy Mixed Lithic Hapludolls
23 Phyangla Granite Gneiss Undifferentiated mountain side 33 - >50 Moderately
deep Loamy sand to gravelly loamy sand Subangular blocky to massive Non -
calcareous Loamy skeletal Mixed Entic Hapludolls
24 Radong Granite Gneiss Foot hill slopes 5 - 15 Very deep Loam to silty loam
Subangular blocky Non - calcareous coarse silty Mixed Typic Udorthents
25 Ranipool Alluvium Intermontane valley 1 - 5 Very deep Sandy loam to loam
Subangular blocky Non - calcareous coarse loamy Mixed Aeric Epiaquents
26 Ranthang Granite Gneiss Undifferentiated mountain side 33 - >50 moderately
deep Loamy sand to sandy loam Subangular blocky to massive Non - calcareous Coarse
loamy Mixed Humic Dystrudepts
27 Rongli Granite Gneiss Undifferentiated mountain side 25 - 50 Moderately
deep Loamy sand to sandy loam Granular to massive Non - calcareous Loamy skeletal
Mixed Typic Udorthents
28 Rumtek Granite Gneiss Undifferentiated mountain side 15 - 33 Deep Loam to
silty loam Subangular blocky Non - calcareous Fine loamy Mixed Ultic Hapludalfs
29 Shagyon Granite Gneiss Undifferentiated Mountain side 15 - 33 Deep Loam
to silty loam Subangular blocky Non - calcareous coarse loamy Mixed Typic
Humudepts
30 Singitham Granite Gneiss Mountain tops 3 - 10 Very deep Loam to silty loam
Subangular blocky Non - calcareous coarse loamy Mixed Typic Dystrudepts
158
31 Songma Granite Gneiss Mountain tops 3 - 10 Very deep Sandy clay loam to
clay loam Subangular blocky Non - calcareous Fine loamy Mixed Typic Dystrudepts
32 Tendong Granite Gneiss Undifferentiated Mountain side 15 - 33 Very deep
Sandy loam to sandy clay loam Subangular blocky Non - calcareous Fine loamy Mixed
Humic Dystrudepts
33 Thang Granite Gneiss Undifferentiated mountain side 15 - 33 Deep Loamy
sand to sandy loam Granular to massive Non - calcareous coarse loamy Mixed Typic
Udorthents
34 Tista Granite Gneiss Undifferentiated mountain side 33 - >50 Very deep
Loamy sand to sandy loam Granular to subangular blocky Non - calcareous Coarse
loamy Mixed Entic Hapludolls
35 Tung Granite Gneiss Undifferentiated mountain side 33 - >50 Shallow Loamy
sand to sandy loam Granular to massive Non - calcareous Loamy skeletal Mixed Entic
Hapludolls
36 Vasma Granite Gneiss Undifferentiated mountain side 33 - >50 Deep Loam
to silty loam Subangular blocky Non - calcareous Loamy skeletal Mixed Typic
Udorthents
108 Distributions of area under different clsses of Sikkim state are given
below:
Interpretative grouping of soils S.No Mapping Units Soil Series Association LCC
SIC LIC HSG Area (ha) Area (%) 1 ALg3a1 Chhota Singtam-RanipoolBaghakhola II B
2 B 568 0.08 2 ALj3a1 Kamling-Jorthang II-III B 2-3 A 488 0.07 3 ALj3d1 Melli-
Jorthang II-III C 3 A 153 0.02 4 GGc4a1 Kitam-Singitham III B 4 C 365 0.05 5 GGc5c1
Songma-Kitam III B 4 C 1551 0.22 6 GGf7a1 Shagyon-Dikling III E 4 C 6898 0.97 7
GGf7a2 Rumtek-Marchak-Namchi VI E 4 C 13507 1.9 8 GGf7c1 Thang-Tendong VI E
6 D 11546 1.63 9 GGf7d1 Dentam-Lachen VII E 6 D 620 0.09 10 GGf8a1 Rongli-
Khandu VII E 6 D 8913 1.26 11 GGf8b1 Aha-Lincha-Masha VII E 6 D 10703 1.51 12
GGf9a1 Makha-Vasma VII E 6 D 39412 5.55 13 GGf9c1 Thang -Ranthang-Tung VII E
6 D 46686 6.58 14 GGf9c2 Phyangla -Mangan-Tista VII E 6 D 78762 11.1 15 GGf9c3
Manul-Thang-Ranthang VII E 6 D 77640 10.93 16 GGf9c4 Thang-Jilang VII E 6 D
12147 1.71 17 GGf9c5 Lachen-Jilang VII E 6 D 12547 1.77 18 GGf9d1 Lachen-Pakshya
VII E 6 D 11933 1.68 19 GGf9d2 Lachen-Rongli VII E 6 D 5594 0.79 20 GGf9d3
Thang-Manul VII E 6 D 89395 12.6 21 GGo5a1 Dharamdin-Radong III B 4 B 320 0.0
159
Pic 064
http://www.sikkimstdc.com/GeneralPages/Details/Thangu/209/Details.aspx
Thangu is 30 km away from Lachin which is located at 13000 feet above the
sea level and this is where the line of trees ends. That means the nature has its own law
of growth of vegetaion on different altitudes. You won’t find trees on high altitude, no
forests above 4000 mtrs. You may have seen the same disappearance of forests while
climbing enroute to Hemkunt Sahib, after crossing Gobind Dham, climbing a little
ahead, the line of trees ends, same way it ends here at Thangu.
Guru Daang Maar is 20 km further from here and it is situated at 17200 feet
high above mean sea level. The China border is only 5 km away from here.
Without all these trees, the barren, rocky, and snowy area is described by the
Forest Department of Sikkim as FOREST LAND, Even the Forest Regional Office,
Bhuvneshwar, has been silent on the false allegation of violation of Section-2 of the
Forest Conservation Act, 1980 made by the Forest Department on constructing this
Gurudwara.It was also aware of this but as the issue was with the Gurdwara, so it also
remained silent, what difference would have made to them if a Gurudwara had been
demolished or converted into other faith?
160
The forest department is full of meannest people in it.
Their thinking is if a Gurudwara was going to be collapsed, let
itcollaps.
Vegetation chart on next page shows growth of trees and vegetation on
differente leval;
http://sikenvis.nic.in/Database/ForestResource_786.aspx
Now let's take a look at the violation of Forest Conservation Act. The Forest
Department, in its application, alleges that by constructing a Gurdwara, the Sikh
community has violated Section 2 of the Forest Conservation Act 1980.
Our answer is that when the forest never existed and never can, where did the
Sikh community cut the trees? How the Sikh community could be accused of violating
the Forest Act when the trees never grew there, neither there was any forest 1000 years
ago nor there is any possibility of a forest to be grown there in next 1000 years.
The famous lawyer Harish Salve, who also became the Solicitor General of
India, appeared during the hearing of this case in the Supreme Court, after whose debate
and hearing the Supreme Court gave this historic decision. Therefore, any lawyer should
present a copy of this judgement to the court and share the information of this land with
the court as to why this land is not forested. The reason has already been stated above,
there is no need to argue further as we only have to bring the decision of the Supreme
Court to the notice of this court, the court is duty boundto comply it.The High Court
cannot go beyond the decision of the Supreme Court. We have important information
about the forest, we just need to make this information public in the court and by the
grace of almighty Waheguru ji, I am fully capable to do it myself.
I am now 70 years old, God forbid if I am called from Sachkhand during the
hearing of this while the case is in the court, in that case, any lawyer can easily fight this
case in court and prove that this land has nothing to do with the forest department.Now
one last thing,if this land does not belong to forest, then to which department?
The apt answer is that this place is just 5 km away from the Chinese border and
being at 17200 feet high there is no residential or agricultural land, no department sees it
because this land is of no use. It's just barren, rockey and snowy with glaciers all around
at the shore of the fresh water Lake.
161
Wasteland: Definition, Classification and Significance of
Wasteland Definition:
Wastelands include degraded forests, overgrazed pastures, drought-struck pas-

tures, eroded valleys, hilly slopes, waterlogged marshy lands, barren land etc.
Different authors have defined wastelands as:
(a) Land which is lying unproductive or which is not being utilized to its potential.
(b) Land which is incapable of producing material or services of value (American
Society of Soil Science).
(c) Land which has been abandoned and for which there is no further use (e.g.
abandoned quarries or mine spoils).
(d) Land which produces less than 20% of economic potential.
(e) Land where no greenery can be sustained.
(f) Lands which are ecologically unstable, badly eroded and degraded,
(g) Land which is neither under forest cover or agricultural cover, or assigned for specific
purposes such as national parks or national hydel projects.
The main causes of formation of wastelands are:
(a) Indiscriminate and over utilisation of forest produces
(b) Over-grazing
(c) Side effects of development projects
(d) Mis-use and unscientific land management.
Classification of Wastelands:
Wastelands are of two types, namely, culturable wastelands and unculturable
wastelands:-
(a) Culturable Wastelands:
These are cultivable wastelands which are not being utilized to their full potential
or are being mismanaged due to various reasons such as State or private occupation or
having beingdeclared as notified forest area.
Such culturable wastelands include gullied lands; surface water logged marshy
lands, undulating and saline lands. Also included in this category are the wastelands
based on ecological limitations such as degraded forests and pastures, shifting cultivation
areas, sand dunes or mining spoils etc.
(b) Unculturable Wastelands:
These are the wastelands which are not available for cultivation. These include
barren rocky lands, steep sloping areas and areas covered by snow or glaciers.
Significance of Wastelands:
162
Formation of wastelands leads to the deterioration of the ecological balance by
adversely affecting the various components of the ecosystem directly or indirectly
dependent on that particular land.
Courtesy :Uncultured wasteland at Guru Daang Maar, Sikkim
http://www.yourarticlelibrary.com/wasteland/wasteland-definition-classification-and-
significance-of-wasteland/29339
The pilgrims who come here (mostly Bengalis as Bengal is the adjoining state of
Sikkim), these tourists have also called them Barren mountains after their visit and
seeing them. Giagong which is 6 kms from Thangu and further 14 km to Gurdwara
Dangmar, we have with us a full video and still tphotos of this journey, few photos are
being pasted here so that the Sikhs may see if it these are barren mountains or a forest
with trees. Sikhs do not mark a recognizible presence in Sikkim thus the Sikkim
government playing a game of deception of its own accord. Giagong is the last check
post of Indian Army in this region.
Pic 065
163
Pic 066
Pic 067
164
Pic 068
Pic 069
165
Pic 070
Pic 071
166
Pic 072
Pic 073
167
Pic 074
The picture above of Guru Daang Maar Lake was taken from Satellite.
Admitted that the Sikhs had cut down some forest trees from the shores of the Lake to
level the hill and built the Gurdwara Sahib there. Who had cut the rest of the trees from these
barren hills spread all around for miles and miles all around, visible through bird’s eye view?
And what happened to those fully grown trees, any information? Whether Sikhs cut them butif
not, who had cut them? Did the Sikkim Forest Department give permission to cut down these
trees? If not, show an FIR against them, if any?
Thus the Forest Department of the Sikkim Government not only tried to mislead
the High Court of Sikkim, it also tried to deceive it. In the reply submitted by the Forest
Department, the Forest Department has included a copy of the decision of the Supreme
Court but only half of it in which the Forest Department said that with this decision
many limestone queries of limestone in Dehra Dun and Mussoorie had to be closed. In
this decision it has been made clear which land could belong to the forest department
and which could not, that has been hidden. The main point of this decision has been
hidden from the Court.
JC White, British Political officer, who lived in Sikkim for 21 years and was a
political officer of the British government, he had visited every corner of Sikkim on foot.
He went everywhere, even to the mountains 20000 feet high, he also drew and mapped
the Boundary between Tibet and Sikkim, the area now bordering China and India is also
168
his legacy. He himself had set up camp here on the river Teesta, and also camped in
Giagong. River Teesta originates from Guru Dangmar Lake.
He has written all this in his book 'SIKHIM AND BHUTAN' and has also
posted a photo of the glacier at the beginning of the river Teesta which shows that he
also visited this Gur Dang Mar Lake. But nowhere did he associate this Lake with
Padmasambhava nor did he describe this Lake as a sacred lake.
Nowhere in his writings does he describe this Lake as a sacred Lake, nor does he link
this Lake with Bauddh Guru Padmasambhava. The truth is that he does not even write that
Master Padmasambhava ever came to Sikkim but yes, he agrees on his visit to Bhutan.
This is the glacier from where the river Teesta starts; its water accumulates in
Guru Dang Mar Lake from which it starts as a tributary river of Teesta.Sir J. C. White, a
British officer, camped here and took a photo of the glacier, which you can see below;
Now let us talk about the second point in which the government of Sikkim itself
becomes a party. It was at this point that the Sikkim government sowed the thorns of
enmity between the Buddhists and the Sikhs by occuping the Gurdwara Guru Dang
Mar, Although it is said that the occupation belongs to Lachen Monastery but the
consent and the whole process of this occupation was completed under the supervision
of the officials of the Sikkim government itself, the evidence of which was brought by the
Sikkim government and submuitted in the court.
If the Sikhs had built their Gurudwara by demolishing or occupying a Buddhist
shrine, Sikkim government should have taken legal action against the Gurudwara But
who gave the Sikkim government a right to take possession of the Gurdwara and
demolish it or convert it into a Buddhist Monastery?
Gurudwara Sahib is declared JURISTIC PERSON by the hon'ble Supreme Court in
one of its judgement vide civil appeal no. 3968 of 1987 with SLPs (C) Nos 2735-36 of 1989,
decided on March 2000. Strict legal action can be taken against those who cause any harm to
it.
The truth is that first the Sikkim government had brought forward the forest
department that the department would take possession of the Gurdwara and then
demolish it but no one had the courage to demolish the Gurudwara.
169
Pic 075
Pic 76
There is no difference between these two photos except for the colors. The
first photo no. 075 was photographed around the year 1900 by Sir J C White; Pic 076
is taken recently in 2020.
170
The truth is that first the Sikkim government had brought forward the forest
department that the department would take possession of the Gurdwara and then
demolish it but no one had the courage to demolish the Gurudwara.
The Sikkim government changed the plan to demolish this Gurdwara Guru
Daang Maar Sahib in fear of retaliation by these Sikh soldiers while they were deployed
there. And then Lachen Monastery was brought forward to take the possession of the
Gurdwara, now it was the responsibility of this Monastery to turn this Gurdwara into a
Bauddhist Monastery. It took them 17 years to do this job. The local panchayat of
Lachen removed Guru Granth Sahib Ji from this Gurdwara Sahib in 2017 and left it
unattended on a roadside in Chungthand 90 kms away from Guru Daang Maar.
Isn't this a violation of Article 49 of the Indian Constitution? We have already
made this demand in our petition, and here the Sikkim government itself is
acknowledging this, the lawyers should pay special attention to this point.
Following the policy of 'divide and rule' of the Chief Minister, these officers have made
a clumsy attempt to snatch Gurdwara Sahib from the Sikhs and then turn it into a Buddhist
shrine. In this long process, the site was declared as forest land, false allegations of
deforestation were made and military officers were threatened to be involved in false court
cases and Gurdwara Sahib was taken over.
The second trick they did was to mislead the gullible people of Sikkim during Guru
Nanak's visit to Sikkim in the name of Master Padmasambhava. History was changed. A
clumsy attempt was made to erase the traces of Guru Nanak by Sikkim govt. which continues
even today because the Sikhs do not mark any recognizable presence in this state.They form
micro-minority in the state. So no Sikh journalist, no Sikh world and no TV channel becomes
aware of any of their anti-Sikh activities. By the time it comes out, it gets too late.
Sikkim Chief Minister Pawan Chamling had said in his speech addressing public
on 16th July 2016 that he had made an offer of Rs. 50/- Lacs three years ago to clean
around the Guru Daang Maar Lake and build a Buddhist Monastery there but sadly no
one came forward to accept it and that the offer was opened even then also.The very
next year, on 16th August 2017, the locals removed Guru Granth Sahib and other daily
necessities from this holy historical shrine and left unattended on the side 90 km below
near Gurdwara Chungthang.
Why?
Because now due to the greed, offered by the government to them was the result
of it. These were the people who stumbled upon the government, spread lies and named
the greatness of this place after Master Padmasambhava.
Government of India and its intelligence agencies also remained silent. The video
was made by Baba Yadvinder Singh Ji, the chief attendant and care taker of Gurdwara
Chungthang. He may not be held responsible for the desecration of Guru Granth Sahib
ji, he shared clips of this video on facebook otherwise no one could come to know about
this disrespect.
171
Pic 077
172
Pic 078
We were also sitting in Delhi, reading this news on Facebook, it was very sad.
For some reason I went to Gurdwara Bangla Sahib that day, to meet Amritpal Singh
Khalsa, a young lawyer from Mumbai, when he too shared his grief with me, there we
reached to a resolution to apply for the stay from the Supreme Court and not to let the
Sikkim government demolish this Gurudwara, we knocked on the Supreme Court,
where we got stay on 29th August 2017 and we were directed in its order to join this
case before 13th September 2017 in Sikkim High Court. The copy of the order is pasted
ahead in this book.
This is how we reached the Sikkim High Court.
173
So far I have 20 evidences to prove that Guru Nanak Ji had come to
Sikkim. Whichever of these considered solid, cite them and defend the
Gurudwara in the Court.
1. To list all evidences to prove maintainability on Gurudwara Guru Daang Maar Sahib; By Major
NS Issar in 1964, published in Sikh review Jan. 1965.
2. History kept alive from mouth to mouth, from one generation to next, this tradition was kept
alive by locals for the past five centuries has become a live history on visit of Guru Nanak ji in
Sikkim.
3. Travels of Sardar Surinder Singh IADS, published in Panjab past and Present by Panjabi
University in 1969.
4. Eye witness account by Giani Brahma Singh ji Brahma in 1982, published by Guru Nanak
Mission Patiala in 1986.
5. Foundation stone of Gurudwara Guru Daang Maar in 1983 by local MLA Tashiding Lepcha.
6. Photo of a board displayed in Punjabi language to give information about the history of
Gurudwara Chungthang and Guru Daang Maar Lake with its English translation at Gurudwara
Chungthang.
7. Copy of Affidavit and picture of inside of Gurudwara Guru Daang Maar captured in 1992, in
which his local Lepcha driver worshiping Guru Nanak ji and history of Gurudwara can be read
behind him displayed on a board.
8. The first evidence given by Dr. Tarlochan Singh Ji - Well known Sikh historian Dr. Tarlochan
Singh Ji in one of his writings states that once he saw Tibetan lamas reciting Gurbani in
Tibetan language in Darbar Sahib in 1960.
9. The second proof given by Dr. Tarlochan Singh ji- Dr. Tarlochan Singh writes in his book that
once in Delhi he met an officer of Tibetan army who told him that whoever has faith in Tibetan
Guru Sahib and Gurus worships, he knows the truth because the Buddhists of Tibet believe
Guru Nanak as the reincarnation of Buddha.
10. The third proof given by Dr. Tarlochan Singh Ji - The third proof given by Dr. Tarlochan Singh
Ji has written in his book 'PANJAB PAST AND PRESENT.' Mountaineer Sonam Gyatso, the
hero of Sikkim said that he conquered Mt. Everest with the grace of Guru Nanak ji only. It is a
very special proof of Guru Nanak Ji's visit to Sikkim and Tibet.
11. Sonam Gyatso revealed on Thyangboche monastery at the base camp of Everest as ….. We
were shown one of Guru Rimpoche, the Tibetan name of Guru Nanak, the Founder of Sikh
religion, who in his truth-seeking wanderlust, had covered great distances for pilgrimages to
the seats of religious learning and held debates discussion in places as apart as Tibet….
12. Giani Gian Singh Ji in his book 'Twarikh Guru Khalsa' which was published in 1997 writes that-
Guru Nanak Ji and Bhai Mardana had gone to the land of these lamas whose capital is
Tumlong. Giani Gian Singh Ji has also written that he has seen Tibetans coming to pay
homage to Darbar Sahib who also believed in Guru Nanak.
13. Interview of Head Lama `Lachen, in 1988 by Col. Dalvinder Singh Grewal in his affidavit,
174
14. Col. Grewal also recorded the interview of J K Bhutia, the local intelligence officer who knew lot
of details of Guru Nanak’s visit to the place. The details are given below in the form of
interview:
15. Col. Grewal in his affidavit reveals: At North Bengal University I contacted Rigdzin Rimpoche
whose son was in Center for Himalayan studies where I had started my PhD. Record of
interview with Rigdzin Rimpoche is given below: This was reproduced in my books Travels of
Guru Nanak to Himalayas and East Asia: National Book Shop and Amazing Travels of Guru
Nanak: SGPC Sri Amritsar in May 2002.
16. An important paper written by a Tibetan Buddhist, Tarungpa Tulku (12th in lineage of
reincarnation), which was published in India Times, Delhi dated March 6, 1966 (p.3) and was
reproduced in Punjab: Past and Present (1969).
17. Belongings of Guru Nanak at Lachen monastery.
18. Dresses of Master Padmasambhava who never wore any choga or Lugga.
19. The maps published even 100 years ago in any Atlas do not show this lake as religious, no
sign of any gompha or monastery is marked but the name is given Guru Dongmar. The maps
published by Survey of India or Tourists Department shows the same. The maps army having
also shows as Guru Dongmar Lake without any religious sign.
20. Dr. KTS Sarao, Head of Buddhist religious studies, Delhi University was contacted and
requested to give evidence in an email sent to him to prove if Master Padmasambhav ever
visited Sikkim, He replied that without the Samye Monastery Lhasa alone, without any
historical evidence, it would be impossible to say where Master Padmasambhava had gone
and where not. The copies of email sent to him and received are given at page nos. 252-253.
175
Guru Nanak Dev Ji crossed the Himalayas in his third Udasi(Travels)
and went on a journey to Tibet and China. We get this information from our
historical sources and Janam Sakhis (Life stories of Gurus) but we do not find
the full details of these travels from any source because Guru Nanak Ji associated
the deluded humanity with the one Akal Purakh Waheguru which was true even
in the beginning, is true even today and will remain true for ages, the rest of the
world is full of lies. He did not write a diary of where he went or what he
preached.
There is not a single such testimony that can be called authentic on travels
of Guru Nanak in Sikkim, Tibet or China.
Over the time, it turned out that Guru Nanak had visited this area during
his visit to Tibet. Guru Nanak went to Tibet, went to China, we know this but
there is no details of this travels, where he went and what route he took, there is
no definite information about it, neither there are kings alive nor any history
penned down by anyone, so its very difficult to find out because no one can go
these far and isolated places so easily and search.
176
Evidence no-1, By Major N S Issar in 1964, published in Sikh
review Jan. 1965.
Luckily, Guru Nanak's own grace led a Sikh army officer, Major N S Issar, to
walk from Gangtok to Chungthang. Exhausted, he climbed on a high rock to have his
packed lunch and while eating, he heard the word 'Nanak' repeated in his ears by the
nearby worshiping lama. As soon as the worship of the lama ended, immediately the
army officer asked the lama who he is that Nanak that he was saying 'Nanak-Nanak' in
his worship.
The lama replied that yes the Nanak is their Guru and he is a resident of Punjab,
he came here and solved the problems of our people.
Upon hearing this, the Sikh army officer Major Issar (NS Issar) sought further
information which he later shared with the Calcutta based magazine 'Sikh Review',
which first published this article in January 1965.
As time went on, I searched the computer, found the e-mail address of the
Calcutta-based magazine Sikh Review and emailed them by requesting for a scanned
copy of the January 1965 copy of the article. I stated the reason too. The owner is very
religious man, he called me on my phone and then sent me an e-mail, and at first he
expressed his regret that such an old magazine was not available. But soon he found out
the copy and sent me the photocopy of the article I had asked for. The print was not
clear, I asked them again for a scanned copy, and they sent it again. When I showed it to
the registrar in the court, he canceled it because it was not clearly readable.
I called Sikh Review again and told them the entire problem, this time they
scanned and sent me the scanned copies of this article which were very clear; i also
cleared them again on computer. This scanned copy of the said article is given below;
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Evidence no. 2
Wherever Guru Nanak ji went in Sikkim and the Himalayas, the people living
in all those places narrated this testimony from their own mouths to the next
generation, thus this testimony has become an authentic history today, passing from
the mouths of one generation to the ears of another generation.
As revealed by Dr. Tarlochan Singh in his book.
By the grace of Baba Nanak, a proof was found that the locals of Sikkim used to worship
Guru Nanak! Still, the search for more evidence continued.
By the grace of God, I overcame one big problem, how to solve the other, I was
stuck on it.
Evidence no-3, Travels of Sardar Surinder Singh IADS, published

in ‘Panjab past and Present’ by Panjabi University in 1969.
At the same time, while searching on the computer, I came across the text of
Sardar Surinder Singh Ji who was himself a Gazetted Officer of a high ranking Indian
Defense Accounts Service, who had also been posted in this area. The information he
gathered about blessing of the people in this area by Guru Nanak and about the Guru's
visit in North Sikkim was published by the Punjabi University in the book 'Panjab Past
and Present'in 1969 by S. Tarlochan Singh ji historian. We have this book and this
writing too.
Readers may read it themselves, it was written in English which is copied
below:-
Travels of Sardar Surinder Singh of the Indian Defense Accounts Service:
The following is a record of Sardar Surinder Singh's account:

Guru Nanak was the most widely travelled Prophet. He not only covered the
length and breadth of the Indian sub-continent but also visited the Middle East, the seat
of the Muslim religion, as well as Tibet the seat of Buddhism during the 15th century.
Definite historical evidence of the Guru’s visit to Tibet is not available, but this tradition
is being passed on from generation to generation, despite the difficulties and hazards of
the journey that existed in those times. This persistent tradition has gained strong
support from the revelations made from Tibetan lamas coming into India in the recent
years.
182
The Dalai Lama, spiritual leader of Buddhists in Tibet, has confirmed it in his
discussions with some Sikh leaders and that Tibetans revere Guru Nanak as a Buddhist
saint under the name of Guru Gompka Maharaj.
An Indian official who went in late 1950s with our trade mission to Lhasa has
brought with him a painting drawn on silk from a Buddhist monastery stated to be of
Guru Nanak. The portrait was in the typical dress of the Tibetan saints.During my
two years stay in North Bengal and Sikkim, I visited a large number of monasteries
and, on making enquiries, I found quite a few lamas mentioning Guru Nanak as a
saint of theirs who had gone to Tibet from India.
At a place called Ghoom, a few miles from Darjeeling, there is a Tibetan
monastery where a large tanka (a painting on cloth which can be rolled up like a map) is
said to be that of Guru Nanak. These facts tend to confirm the belief that Guru Nanak
visited Tibet, but differences of opinion exist over the route taken by him.
One view is that his route lay through Ladakh, which was even then a Buddhist
center, linked with Lhasa (capital of Tibet). The other is that Guru Nanak took a route
passing through Sikkim. There is evidence in the Sikh scriptures that Guru Nanak went
to kamrup (Assam). Either the state of Kamrup then included modern Sikkim or after
visiting the Kamrup area Guru Nanak went on to Tibet through Sikkim.
Sikkim has two main routes through which trade between India and China has
been carried down the ages, viz., Natu-la Nathang route and the Donkhyla Nonkung
Passes. It was at Gangtok that a civilian contractor told me of the existence of a
Gurdwara in North Sikkim in memory of Guru Nanak. I had been planning to visit
North Sikkim for its scenic beauty, but the reported presence of a Gurdwara there made
me too eager to carry out the plan. My two attempts to reach Chungtang did not
materialize, as I could not cross Wong-slide, almost halfway, which was then very active
due to the rainy season. It was on my third attempt, during winter, that I reached
Chungtang, the place where Guru Nanak stayed on his way to Tibet.
Chungtang is about a 100 miles away from Gangtok and is in the interior of
North Sikkim. The route which goes along Teesta river from Dikchu onward used to be
a bridle path only, but a few years ago a metallic road called North Sikkim highway has
been completed and now a trip to Chungtang is quite easy and comfortable. The valleys
of North Sikkim are the most fertile in Sikhim, the people there are very healthy and
charming and the scenic beauty is breadth catching with millions of orchids blossoming
all around.
Half way at Singik one gets a most clear and enchanting view of
Kanchangchunga. Chungtang is at a height of about 6500 feet above sea level. The small
valley has Teesta River and Lachung Choo (a tributary of Tiesta) on the two sides; these
separate the valley from densely forested hills. The smaller hills on its northwest lead to
Lachung, Lachen valleys and Donkhyla-Nonkung Passes entering into Tibet.
183
Certain maps published by Government of India show a shrine and police post in
Chungtang. There are only a few houses in Chuntang. The major features are the
shrine of Guru Nanak and the Sikkim police post. Local people also call the place
Nanak-Tang. Due to the pucca (metallic) road having been laid, the area is now fast
developing into a prosperous village with amenities like a school, dispensary, etc.,
coming up.
Stone mound and footprints of Guru Nanak
184
In the middle of the small valley there is a single hard stone mound, 30 feet high and
about 200 feet in circumference. The village people have risen a feet high stonewall around it
to maintain the sanctity of the place. The stone mound has a cave inside, whose mouth has
been walled up with stones. On the top of the mound, there are a few depressions. They are
believed to be the footprints of Guru Nanak and the local people still pay homage to these
marks. I saw some small coins offered at the spot on the top marked by a stone, about 2 cubic
feet, although there was no priest as such for the shrine.
On the side of the mound there are crevices a few feet about the ground level
through which water was trickling. The crevices were a few inches deep, suggesting that
the water has been coming out of these for the past few centuries.
The story that has come down from generations, as told by the local people is
that, Guru Nanak on his way to Tibet stayed here in the cave under the mound and,
as the water in the river was very muddy due to the rains, he produced water from the
side of the mound and since then the water keeps on coming out of the ribs of the
mound. During the passage of time, earth has come down from the hills dues to rains
and landslides, and has covered up the side of the mound to a sizeable extent and
hence the cave, which is otherwise quite large, has been walled up.
Tibetans who come there tie their religious hymns with strings taken across the
mound by tall bamboos. It is a belief among Tibetans that the individual doing so gets
recitation of these hymns credited to his account the number of times the cloth carrying
the hymns flutters in the breeze. These are also stated to be efficacious warding off of
evil spirits.
At about 20 places on the mound wild white orchids were blossoming. When I tried to
pick up a small bunch of orchids, some of the local people immediately stopped me, indicating
that this being a temple I could not remove these orchids. I explained to them that this was as
much a temple of mine as theirs and I wanted to take away a few orchids with me as a symbol
of the Guru’s blessings and grace. They were not at first convinced by my argument, but then
an old man, pointing to my beard and turban, told them in their language that I was a
follower of Guru Nanak and might be allowed to carry these orchids with me.
I stayed there till evening. The sun was slowly coming to its journey’s end and its
orange rays filtered through the trees on the hilltop. The day’s warmth was still lingering
in the breeze. The mild flutter of the hymns and the gushing waters of the river made a
soft music for the ears. There was an aroma of serenity and ethereal bliss around the
place in which I almost lost myself.
As the shadows lengthened and deepened, I moved from the place with a strange
elation, which dwelt in my heart for days together. Even now when my thoughts takes
me back to Nanak-tang, the same strange feeling of elation grips me and urges me to go
there again.
Whenever I have spoken about my visit to Chungtang, I have found that most
members of my community and other admirers of Guru Nanak are not aware of it. I
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have, therefore, given the above account so that the lovers and devotees of Guru
Nanak may make a pilgrimage to Nanak-tang where there is in the atmosphere a
power of prayer that goes to your heart without your moving your lips and you drink
deep of the bliss of peace that Guru Nanak had left in the place.Those with resources
and the custodians of our faith may raise there a suitable shrine to the glory of Guru
Nanak and for the benefit of pilgrims.
Evidence no 4, Eye witness account by Giani Brahma Singh ji

Brahma in 1982, published by Guru Nanak Mission Patiala in 1986.
One day while searching on my computer, I came across an article by Gursikh

Giani Brahma Singh Ji, a resident of Ajmer city, who said that he had made a
pilgrimage to Sikkim Gurdwara Gur Dang-Mar with his army son-in-law on 2nd
January 1982. He had given all his information, details of the journey and history from
Gangtok to Chungthang and then to Guru Dangmar. He also revealed that in the 7th
decade of 20th century, Sikh soldiers and other locals used to celebrate Guru Nanak's
birthday by placing a picture of Baba Nanak beneath a bamboo pole at Guru
Daangmaar Lake.
The same i mentioned in my petition cum application in Sikkim High Court, by
the grace of Baba Nanak, now i have evidence also in my hand.
I did a lot of searching for his family, I got the phone number of Sardar Suraj
Singh Ji, the President of Gurudwara of Ajmer city and gave him some details about this
case then he arranged my talk on phone with the daughter of Giani Brahma Singh Ji
who is a teacher in Mayo College Ajmer. But I could not get any photo from them as
Giani Brahma Singh ji one daughter settled in England, one in Mohali, Chandigarh and
this youngest daughter lives in Ajmer.Her family members living in the US and England
were also contacted by me, they also checked their albums but no one had such an old
record. His both the son-in-law army officers had gone to heavenly abode, children in
the next generation did not take care of his writings, photographs or the records.
Well, it was a pity that I worked so hard but nothing came of it, then on the
computer I found out for more information about Giani Brahma Singh ji. It turned out
that he was a senior officer of the West Railway and he was also honored by the Dalai
Lama for his religious activities. I have a photo of him with Hon'ble Dalai Lama.
186
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His Holiness the Dalai Lama presented a ‘Scarf’ in 1992 to Giani Brahma
Singh ji Brahma.
This is a proof in itself because the matter goes back to the Dalai Lama and it is
also a statement of a retired gazette officer, it is almost impossible to refute it unless the
judge is sold.
Gyani Brahma Singh (1906-1995)
Celebrating the Life & Works of Gyani Brahma Singh ji ‘Brahma’
http://sikhdigitallibrary.blogspot.in/2012/09/celebrating-life-works-of-gyani-
brahma.html
187
Gyani Brahma Singh ‘Brahma’, born 12 September 1906 in village Ibban Khurd,
District Amritsar, Panjab, received his early education in nearby Garwali village school
followed by D.A.V. High School, Amritsar. He completed his Intermediate from Khalsa
College, Amritsar, and received his B.A. from Panjab University, Lahore. He began his
career as a Storekeeper in the Western Railways (formerly Bombay Baroda and Central
Indian Railway), Ajmer, Rajasthan, in 1929 where he formally settled and raised his
family. He married Harbans Kaur in 1927. Their children, two sons and three daughters
are settled here and abroad: Mrs. Balwant Kaur Shergill, B.A, B.Ed., London, England
(deceased 2008); Jaswant Singh Bhorjee, Ph.D., United States; Mrs. Phulwant Kaur
Mankoo, M.A, B.Ed., Mohali, Panjab; Mrs. Taranjit Kaur Virdi, M.Sc., Ajmer,
Rajasthan; and Paramjit Singh Bhorjee, M.Tech., Bangalore.
After retiring from the Western Railways as a Gazetted Officer in 1961, he
devoted his time fully to the study and reflection on Gurbani, Vedantas, Budhism, and
Islam, in particular Sufism. All through his life he remained actively engaged in
advancement of Sikhism, its history and way of life, and served in various responsible
positions in Sikh Religious and Social Societies in Ajmer and across Rajasthan. Gyaniji
died peacefully on 6 February 1995 in Ajmer. His spouse Sardarni Harbans Kaur
predeceased him on 11 November 1987.
From a very early age Brahma Singh showed a spiritual bent with a deep interest
in ‘Namdhari’ spiritual meditation, which led to his devotion for study and reflection of
the major religions of India with emphasis on Sikh Gurmat and Gurbani Vichaar. He
fully immersed himself in his spiritual leanings and scholarly pursuits after retirement.
His scholarship resulted in publication of four books, and a large number of articles
188
(prose and verse) on Sikh history, Gurbani, Gurmat, and Sufism in Punjabi, English,
Urdu and Hindi which appeared in literary and scholarly journals.
His writings also reflected his effort to convey a unified message of communal
harmony and brotherhood among sister faiths which he deeply felt was missing in the
current social order of the country and its people. His anthology of poems ‘Gallan Paar
Dian’ (The Things Beyond), published in 1987, was recognized by the Punjabi Academy
of the Delhi Administration, and by scholars and academic institutions for its intrinsic
meaning and deep approach to Gurmat Vichaar, and for combining traditional folk
motifs with the music of words.
His last years were spent studying and writing on the mission and life of Hazrat
Mian Mir of Lahore (now in Pakistan), a Qadri Sufi Saint, who laid the foundational
brick of Harimandir Sahib (The Golden Temple), the sacred shrine of Sikhs, in Amritsar
in 1588. His study of Sufism culminated in publication of his final book ‘Hazrat Mian
Mir and The Sufi Tradition’ by the Punjabi University Press in 1994. It has been well
received by eminent scholars of Sikh and Islamic histories and traditions.
Gyaniji was honored by ‘Sanman Patras (Saropas)’, and letters of commendation
for his literary contributions, and his reflections on Sufism. Notably, Saropas from the
Gurdwara Board, Takhat Sachkhand, Sri Hazoor Sahib, Nanded, on publication of the
100th (1983) and the 200th (1991) issues of the Sach Khand Patra, a bilingual weekly, of
the Sach Khand Hazoor Sahib, for his contributions in the fieled of Sikh history and
Gurmat Vichaar. And by letters of commendation for his scriptural writings, in prose
and verse, on Gurbani Vichaar, Sufism, and for his anthology of poems, from such
luminaries as Sardar Khushwant Singh, historian, journalist, editor, and Ex-MP (Rajya
Sabha), New Delhi; Dr. Harnam Singh Shan, Panjab University, Chandigarh; Dr. S.S.
Kohli, Panjab University, Chandigarh; Sardar Shamsher Singh Ashok, scholar and
historian, Sangrur; Shri B.N. Pande, MP (Rajya Sabha) and Ex-Governor, Orissa;
Khwaja Muhammed Ahmad, Hon. General Secretary, (endorsed by Mir Akbar Ali
Khan, President, and Ex-Governor of Orissa), Abdul Kalam Azad Oriental Research
Institute, Hyderabad; Shri S.A. Ali, Jamia Hamdard, and Indian Institute of Islamic
Studies, New Delhi; and His Holiness The Dalai Lama with presentation of a ‘Scarf’
in 1992 as a symbol of His friendship and in appreciation of his scholarship and
religious thought.
Gyani Brahma Singh’s Publications;

BOOKS:-
1. Bhaagan Bhari Jori (Punjabi); published by Satjug Sri Bhaini Sahib, Ludhiana, 1934.
2. Guru Tegh Bahadur – The Prophet - He Died for the Oppressed; Intekab Press,
Hyderabad, November 24, 1979.
3. Gallan Paar Dian (Of Things Beyond); Sahit Parkashan, Amritsar, 1987.
4. Hazrat Mian Mir and The Sufi Tradition; Punjabi University Press, Patiala, 1994.
189
ARTICLES:
In The Spokesman Weekly, New Delhi.
1. Sassi-Punnu – As featured in Dasam Granth; Baisikhi Number, 1992.

2. Tirath Raj Pushkar And The Sikh Gurus; Guru Nanak Number, 1981.
3. The white paper on Punjab Conceals More Than It Reveals; August 13, 1984
4. Spiritualisation Of Man; July 13, 1981.
5. Sardar Jassa Singh Ahluwalia - A Pioneer Sikh Nation Builder; October 24, 1983.
6. Plight of Sikhs; Guru Gobind Singh Number, 1984.
7. Hari-Mandir - Waheguru's Abode Sikh Bait-Ul-Haraam; Baisakhi Number April 15,
1991.
8. Guru Teg Bahadur - His Virtues and Banis; November 22, 1982.
9. Guru Nanak - King of Mystics; Guru Nanak Number, November 9, 1992.
10. Guru Nanak - Advocate of communal concord; Guru Nanak Number, November 5,
1990.
11. Guru Gobind Singh's Amrit - The Eternalising Libation; Guru Gobind Singh
Number, December 23, 1990.
12. Guru Gobind Singh - A Great Spiritual Leader; Guru Gobind Singh Number, 1984.
13. Guru Arjan Dev - The Poet, Builder And Organiser; June 8, 1981.
14. Guru Amar Das - Contribution For Edification of The Faith; June 25, 1979.
15. Life and Works of Bhagat Jayadeva; 30th Annual Number, 1981.
16. Annointing Khalsa as 'Tisra Panth'; Guru Gobind Singh Number, 1981.
17. Derogatory remarks about Sikh Gurus and Sikh Tenets in “Satyarath Prakash” must
be axed out, (a copy of the letter of Giani Brahma Singh ‘Brahma” to the President of
Arya Pratinidhi Sabha for the information of our readers); February 1991.
18. Guru Granth Sahib – A Gospel of National Solidarity: October, 1982.
In Sachkhand Patra, Nanded.

1. Sri Guru Gobind Singh Ji – The Bapist BeyondPeer; December 1987
2. Eros and Fraud (centenary); June 1981
3. Guru Grant Sahib; April 1992.
In The Sikh Review, Calcutta

1. Dara Shukoh - The Prince who turned Sufi; October 1996.
2. Gypsy (Roma) Affinity with the Sikh and Hindus; Jan. 1979.
3. Amrit – The Eternalising Nostrum; April 1979.
4. Guru Amar Das – His Contribution for Edification of the Faith; May 1979.
5. Guru Nanak and Chaitanya; Nov. 1988.
6. The Holy Text; March 1995.
190
In The Western Sikh Samachar
1. Keshav Saroop Lai Prarthana (Panjabi Poem); March 1982
In the book: "Harmandar Diyan Kya Bataan Ney"
Hari Mandir - Golden Temple
Other Articles
5. All of India Sikh Homeland; All Rajasthan Sikh Convention, Ajmer,

Publication, 1982.
2. Seva; Nanak Prakash Patrika, Punjabi University, Patiala, Dec. 1984.
3. Guru Granth Sahib — The Sikh Gospel, its composition and glory; All
Rajasthan Sikh Convention, Ajmer Publication, 1982.
4. Rajasthan Sikh Pratinidhi Board? All Rajasthan Sikh Convention, Ajmer
Publication, 1982.
Letters to the Editor.

1. Sikh Nation or Khalistan; The Spokesman Weekly, April 27, 1981.
2. SGPC Elections and all india radio; The Spokesman Weekly, April 30, 1979.
3. An Imprudent Attempt; October 19, 1981.
Panjabi Poems:
1. Avtar Leao Kal Taran Nu; (?)
2. Brahmi Ramja (?)
3. Sagal Jon Teri Panihari; (?)
4. Amrit Chakan Naseeba Wale; April 1981.
5. Keshav Saroop Lai Prarthana; Nov. 1981.
6. Mein Khadam Makhdum Nanak Da; June 1982.
7. Eh Abchal Madeena Sikhan Da; May 1983.
8. Sambhal Sambhal Ke Paer Dhari Eh Harmindar De Yatri; July 1984.
9. Guru Nanak Aa Meri Baanh Phari; Feb. 1985.
Posted by SikhDigitalLibrary SDL at 11:57
These writings and photos are also a secret, which I will present in court in
due course.
191
Pic 088
Guru Nanak Dev ji and Chungthang

-----Giani Brahma Singh ji Brahma
Ajmer (Rajsthan),
My memory hints back to nearly a distance of two decades when during a formal
discussion amongst a group of friends, I could gather that there was some historical site
in the deep dales of the perennially snow shrouded Himalayas in the north of Sikkim
associated with the hallowed name of the founder of the Sikh faith Guru Nanak, and his
foot-prints, which attract the faith and adoration of the local Buddhist population, young
and old alike. Guru Nanak Dev ji is remembered there as Nanak Ghashmi-Rimpoche or
Nanak Lama Guru.
Guru Nanak Dev Ji with his life long companion, Bhai Mardana, the Muslim
rebeck player and the blissful singer of Guru Nanak’s celestial Gurbani,; is believed to
have stopped in the Himalayan region there during one of his four odysseys of the then
worshipful places of both the Hindu and Muslim religions in India as well as the Muslim
dominated regions of the west Asian countries. The local inhabitants of the area, steeped
in the mesh of the interminable wheel of KARMA and Karuna (life actions and
submissive poverty) complained to Guru Nanak Dev ji of the failure to exhort the
Mother-Earth, despite their available material and physical endeavours, to grow rice
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which was their staple food. The compassionate One, out of his plenitude of mercy
blessed the soil to produce paddy to relieve the suffering of the people.
It’s a matter of great significance and glory that our Sikh defense personal,
officers as well as ranks while defending the borders of the motherland have been
instrumental in the discovery of many a historical places consecrated during the
peregrinations of Guru Nanak Dev ji (1497-1522). And Chungthang, an isolated village
of about a hundred hamlets then, was similarly discovered by the border surveillance
detachment of the Indian army sometimes during 1960’s.
I could then hardly imagine that one day I would visit the place. This happened
on 2nd January of the 1982, on the occasion of the birth anniversary of Guru Gobind
Singhji.
My son-in-law, an army Major Mediacl Officer, sheduled for duty in the Nathu-
La region of the high Himalayas where even the clouds float much below our habitation,
assisted me consort, his mother and family to drive from Gangtok to Chungthang at
about 3.00 a.m. to be available for participation in the Gurupurab celebrations.
Gangtok, the beautiful city of the beautiful buxom, pithy and fair mountain
people of Sikkim, is perched with fascinating colourful nest-like houses designed to rest
one over the other four to five storeys high on the mountain ribs, spaced by autumn
resistance cloud-kissing trees. It is linked with a hundred kilometer metalled military
managed meandering road with Siliguri Railway station of the South-Eastern Division
of the Indian Railways.
The zig-zag road with many a U and blind turns crossing many a hanging
bridges, is an adventurous experiment for the new visitor of the area. The road is carved
beside the mountain ribs with very tall evergreen Saal, Teak and Pine trees on one side
and romantic, rebellious and trubulent steep gradient Teesta River on the other side. The
Bus journey keeps at least the old and the weak flirting with death. The entire journey is
very dangerous and breathe taking. Any time God forbid if the very conscious driver
misses a beat of the pulse, even by a split second, the entire parapherernalia, animate
and inanimate is devoured nearly by 300 feet deep ravines for good. But the drivers are
very courageous human beings who maneuver their machines on every curve with
ingenuity classical for their genre.
We meet on the way practically an endless trek of tourist buses, military convoy
vehicles loaded with logistics to maintain the comforts of our Jawans who. Who away
from their families, look after the inaccessible recesses of the high Himalayas?
Chungthang is equal distance from Gangtok to its north. The road is gaining its
full worthiness gradually with the untiring zeal of the labourers, mostly urchins and
women, who trek every morning in the biting sleet, scantly clad and barefooted from
their small poorly hutments lined beside the road they are building. They leave in the
morning in the whiz of the hymn-printed prayer flags 20 to 30 feet high on the skirts of
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each village and which are believed to waft the Buddha’s message of peace to the lands
the winds blows them to.
Guru Nanak Dev ji, with Bhai Mardana, while returning from Assam planned to
reach Gurudumba, a deep perennially frozen lake at the height of 18,000 feet, where his
invisible help was sought by the local isolated residents for provision of drinking water,
near the border of China.
While crossing over the mountains rough track, Guru Nanak Dev ji passed by
Yumthangi, a hot water spring at the height of 17,000 ft. I was told that the Indian
tourists frequent this place in summer. The government has provided a small inspection
Bungalow for periodical survey of the area.
Onwards Guru Nanak Sahib is said to have encountered a demon who objected
to Guru Sahib’s passing through his exclusive principality. Guru ji tried to assure him of
the innocence of his mission, but the devil persisted in being unruly. Guru Nanak Dev ji
just aimed his walking stick locally named as Parkha or Babe-di-khoondi, at the demon,
and, lo, a furious gush of hot air jetted forth from the stick and pushed back the demon
dazed jamming him to the mountain side, Guru Nanak Dev ji trekked forward to
Chungthang, situated in about 30 acres of plain area sentinelled by high cliffs on three
sides.
Guru Sahib after resting a while asked Bhai Mardana to start the kirtan. This
again agitated the ego of the demon. In utter disgust and with the sense of vendetta, he
hurled a big boulder, measuring about 30 feet in diameter and 20 feet height with a view
to smashing Guru Nanak Dev ji and his companion. The stone with its heavy weight
stuck deep into the earth. It reminds one of the Wali-Kandhari’s events at Hasan Abdal-
Punja Sahib (now in Pakistan).
Taking advantage of the high seat provided by the boulder. Guru Nanak Dev Ji
climbed up the roof of the stone and commenced his kirtan there. This attracted a large
gathering of the local residents, who Listened Gurbani in rapt silence. The melodious
divine songs mellowed the demon as well and in deep contrition he came down and
begged pardon for his misdemeanour, miraculously while climbing up the boulder. Guru
Sahib’s wooden Kharava cut deep impressions in the stone in the three to four places.
This marvalled the local people and added to their devotion manifold.
Later in the memory of this event they raised a small Gumpa or temple of Nanak
Lama near the boulder. The present temple is a small two roomed wooden structure
perched on the four feet high teak wood pillars for protection against rain water inflow. I
was told that one of the rooms houses Guru Nanak Sahib’s picture in front of which a
perpetual lamp is lit fed with pure Ghee. In the other, the lama in attendance rests.
While on the mound the residents witnessed Guru Nanak Dev ji enjoying the
repast of rice, a very rare commodity then for the people of the village. They complained
to Guru Sahib of the non-liability of rice leftover from his meal and it is believed that the
present abundance of the quality paddy in the area is Guru’s blessing.
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The devotees, Buddhist with deep reverence, place small clay replica of the
Stupas in the niches of the stone. There is a constant oozing of transparent water in a
chasm about 8”x3” which the residents believe is the flow from a lake by the visitors as a
sacrament—Prashad. It is also believed that Nanak Lama’s one sacred book, one overall
(chola) and some gold things are safely kept in a cave beneath the stone. The door,
which is permanently blocked, will be opened by him only on his reappearance in this
world.
Near the present Gurudwara hall about 50 feet by 30 feet, there is a Tiloni wood
tree in the shape of reversed ‘L’ which is believed to be Babe-di-khoondi which the Guru
stuck on his departure as a momento of his historic visit. The khoondi became a living
tree and reminds one of the Babe-di-ber at Sultanpur Lodhi which has grown from Guru
Nanak Sahib’s Daatan given to sufi dervish Kharboojey Shah, as a momento before
Guru Nanak Dev ji left the place for his first pad yatra in 1497 AD.
Gurudumba Lake is equally a site of great miracle. It is believed that on the
request of the local residents to provide them with drinking water round the year. Guru
Nanak Dev Ji threw some beads of his rosary on the surface of the frozen lake. Instantly
the snow parted and an area of 12 feet by 3 feet of the frozen lake turned into transparent
water as a permanent feature. It is believed that the sacred portion has the blessings of
imparting fertility and grant of male issue to women who happen to lack these gifts.
People, who visit the place, fetch bottles full of the sacred water for such benefits.
Subedar-Major Gian Singh Bhullar, who looked after the area confirmed the event?
He also told me that with the help of Major Lakhwant Singh they have erected a Nishan Sahib
near the lake and have also placed Guru Nanak Sahib’s photo near the Khalsa flag to keep the
memory of this rare event till the consecrated Lake water benefits the devotees and the
defenders of the borders of the motherland.
All these miraculous events attracted the devotion of the Sikh defense personal.
They gradually managed to acquire some land in the vicinity of the Boulder and raised
Gurudwara in 1977. Practically all the officers and jawans in the area congregate to
celebrate the Gurpurabs. There is a large gathering especially on Guru Nanak Sahib’s
birthday celebrations.
During our visit Subedar-Major Gian Singh Bhullar, an officer of 17 Assam
Rifles, with his jawans was looking after the management and construction work of the
Gurudwara. He is very sincere and devoted Gursikh and had been kind enough to look
after comforts for our night’s stay. This place is a protected area and ordinarily needs
regular permit to visit the holy place. However donations and other material help needed
for the Gurudwara can reach there for keeping the place grow day by day.
Giani Brahma Singh Ji has clearly written in it. There was a set of two rooms in the
Bodh Mandir (Gonfa) of Chungthang in 1992, in which a picture of Guru Nanak was
displayed in one of the rooms and the lama of that Gonfa used to worship that photo. There
was no photo or statue of Padmasambhava, but this attendant lama never used to sleep or
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relax in the room where Baba Nanak's photo was posted. He never rested there, there was a
separate room for him to rest and sleep. It is just like no servant sleeps in Baba ji's retiring
room in Gurudwaras worldwide.
Now is a photo of Baba Nanak Ji even today hanged on wall in that room but the
Buddhists have definitely placed a statue of Akiloteshwra, a reincarnation of Master
Padmasambhava.
Giani Brahma Singh Ji in his article which was published by Guru Nanak
Mission Patiala in the form of a booklet, (the original copy of which was also obtained
by this servant of Baba Nanak with great difficulty). In this article, Giani ji writes that,
in the year 1977 Sikh devotees and military personals used to pay their reverence by
keeping a picture beneath a bamboo pole fixed here on every Gurpurab to Guru Nanak
ji or on any other special occasion at the Shore of Guru Dangmar Lake. First time Guru
Granth Sahib ji was enlightened and gurbani was recited here on 17th May 1979.
All this history was written on a board at Gurdwara Chungthang which is no
more, why the Gurudwara management removed it, God forbid but we are sharing the
photo of this board and the history written on it with our readers.
In the picture below you can see the Nishan Sahib unfurled on a bamboo pole on
the shores of the Lake Guru Daang Maar and the history written on board ahead in this
book (pic 093)
Pic 089
It may also be mentioned here that ‘Subedar Major Gian Singh Bhullar had given
Rs. 1, 75,000/-for the construction of Gurudwara Chungthang and Guru Daang Maar
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in 1977. The time may be years back and forth but today this amount is more than two
crores! It was not funded from any regiment fund.
Pic 090
It is to bring in the notice of those ignorant who say that Gurdwara Sahib was
built by the army?
The army was only custodian, that means as army was deployed in this area, so
the army personals took care of it, kept it maintained, performed all religious duties in
Gurdwara Sahib. Soldiers and civilians of other faiths also donated, including the local
Lepchha people.
Then the foundation stone of Gurudwara Daang Maar Sahib Ji was laid by the
local MLA Mr. Tashatenge Lepchha with his own hands in 1983 and the new building
of Gurdwara Sahib Ji was completed in 1987 which was inside the tin sheets. The
photograph of Gurdwara Sahib with this tin shed has also been included in the special
affidavit filed by me attached with the application in the Sikkim High Court as evidence.
You can see both the pictures ahead as Pic 091& 092.
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Pic 092
This writing reminds us of the Chinese traveler Hiuen Tsiang, who wrote the whole
story of his visit to India in 7th century which has become a history of India now.
Similarly, this writing of Giani Brahma Singh Ji is also a history for the Sikh
community and it is an example that even though Buddhists were followers of
Buddhism as their religion but their faith was in Guru Nanak because none of their
great-grandfathers had ever said that Padmasambhava ever come there to alleviate their
sufferings, they knew the truth that it was Baba Nanak who provided water to the people
of Sikkim all year round, bananas and rice to eat, so that in the high altitudes, where
only apples and maize are grown, now they get rich harvest of rice and bananas to Guru
Nanak's far-sight and gift.
Some of the glaziers projected another problem to Guru Nanak ji that due to
effect of high altitude, their virility was affected. They requested him to do something
about it. Guru Nanak blessed the Guru Daang Maar Lake saying 'whoever takes the
water of this lake will gain virility and strength.' The people of the area have firm faith in
Guru's words and water of the lake is considered as nectar by the people.
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Evidence no-5, Foundation stone of Gurudwara Guru Daang Maar
was laid down in 1983 by local MLA Tashiding Lepcha.
The locals revealed the secrecy to Subedar Major Gian Singh Bhullar, from Assam Rifles.
Then the area began to develop due to his hard work under supervision of Sub. Maj. Bhullar. The
first Gurupurab of Guru Nanak ji was celebrated by keeping a picture of Guru ji in 1977 at the
shore of Guru Daang Maar Lake. The first enlightenment of Guru Granth Sahib ji was done on
17th May 1979.The foundation stone of this Gurudwara sahib was laid down by the local MLA Sh.
Tashitenge Lepcha in 1983. Sub. Maj. Gian Singh got retired on 31-3-1984 after donating 1.75
Lacs. Lepecha Tashitenge is still doing the service of this place. Both these great devotees are the
founders of this sacred place also. This place was under surveillance of 17 th Assam Rifles but at
present 88 RCC is looking after it.
Pic 091
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You can see the pages of the book GURU NANAK IN THE LAND OF
LAMAS as follows where the blessings to the locals is well narrated by the writer.
Pic 093
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Pic 094
Even today the locals take this water home in bottles of Amrit (Sacred water) or
called as Nectar, and give it to their wives in the house where no son is born, and even at
a height of 18000 feet, even at -35-40 degrees, there will be no snow on this part of Lake,
while the rest of the Lake gets frozen with snow even you may run a jeep on it.
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Here a question arises that if these Buddhist lamas believed in Guru Nanak
then why did they not become Sikhs? However, when Baba Nanak Ji came here, the
residents had no religion.
We have ample information that the people of Sikkim were converted to
Buddhism in 1641, then why didn't Baba Nanak convert them to Sikhism 125 years ago
in 1516-17?
When I looked for the answer to this question, I found the words of Baba Nanak which
he had spoken to Qazi Rukunuddin after visiting the Kaaba in Mecca. Qazi Rukunuddin had
asked Baba Nanak ji who was he and what was his religion then Baba Nanak Ji had replied
him that he had no religion; he was a messanger of the God.
Therefore, those who followed the teachings of Guru Nanak were called their
Sikhs, whatever their religion was, most of them were Hindus but there were also many
Muslims, all of them were Guru's Sikhs. So we can assume that the Sikh is a religion or
let's say a group of people living pure and clean and that only believes in one god or
Akal Purakh who helps the needy out of their honest earning. They were Guru's Sikhs,
their religion had no meaning. This continued till Dasam Patshah (10th master) until the
10th master of the Sikh religion Guru Gobind Singh ji created a separate religion called
Khalsa.Some of the signs of the religion were made mandatory to be worn by his Sikhs
in which Panj Kakar (5 Religious Artefacts) and also the daily recitation of Nitnem of
Gurbani is a must.
For this Khalsa is a religion, Sikh life is a way of life, even a child born in Sikhism is
not Khalsa until he doesn't initiate Amrit and becomes a Khalsa, he is not acceptable to the
Guru, because the Guru does not love the Sikh form, only the religiously disciplined living life
of the Sikh is dearer to Guru.
That is why Baba Nanak did not preach Sikhism to the locals or anywhere in
the world, if he had done so, there would be less Buddhists and more Sikhs in Sikkim
today.
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Evidence no-6, Photo of a board displayed at Gurudwara
Chungthang in Hindi language giving information about the history of
Gurudwara Chungthang and Guru Daang Maar Lake. Its English
translation is given below.
Pic 095
History of Gurudwara Nanak Lama Sahib,
Chungthang (Sikkim).
Guru Nanak ji along with his life long companion Bhai Mardana ji visited this
region during his journey to China in his third travel in (1497-1522). It is said that Guru
ji called this beautiful place as ‘Change thaan’which later on became Chungthang. Guru
ji was returning from China. Whereas he wanted to proceed towards Gurudamba lake
but he was obstructed by a demon in this area. He threw a big boulder from the top of
the hill, so that Guru ji and Bhai Mardana may get crushed under it but the said boulder
stopped at once while it reached near the feet of Guru ji. Guru ji and Bhai Mardana
climbed on the boulder and started singing hymns of the Lord almighty. When the
demon heard the holy hymns, he begged pardon for his misbehave from Guru ji. The
signs of sitting and walking of Guru ji on that boulder still visible. It was a barren field;
no crops of rice were grown here. People appealed Guru ji to bless them rice and food.
Hearing this Guru ji threw a handful cooked rice out of his meal in the fields and said
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that since now there will be enough rice grown in this region. The locals have a great
faith in Guru ji. They have built a place to worship the Guru, nearby for the centuries.
The water of spring on this boulder neither reduces nor flows out. They consider the
water from the pond beneath the boulder as pious and gift of Guru ji which purify their
body and wish is fulfilled. It’s also believed that few belongings of Guru ji which were
pressed under the boulder are still preserved and that Guru ji will come again to take
them back. The tree in the courtyard here is green by the walking stick of Guru ji whose
shape is also like the walking stick. From here, Guru ji went towards Yumthang which
is situated at 17500 ft. there too a hot water spring flows by the blessings of Guru ji.
Than Guru ji went to Gurudumba lake situated at 18000 ft. There was acute water
shortage during winter due to the lake got frozen? Guru ji hit the ice with his walking
stick and since than the water in a radius of 12’x3’ never freezes.
The locals revealed the secrecy to Subedar Major Gian singh Bhullar from Assam
rifles. Then the area began to develop due to his hard work under supervision of Sub.
Maj. Bhullar. The first Gurupurab of Guru Nanak ji was celebrated by keeping a picture
of Guru ji in 1977. The first enlightenment of Guru Granth Sahib ji was done on 17th
May 1979.The foundation stone of this Gurdwara sahib was laid down by the local
MLA Sh. Tsezing Lepecha in 1983. Sub. Maj. Gian Singh got retired on 31-3-1984 after
donating 1.75 Lacs. Lepcha Tsezing, still doing the service to this place. Both these great
devotees are the founders of this sacred place also. This place was under surveillance of
17th Assam Rifles but at present 88 RCC is looking after it.
You are also requested to contribute your donation to get blessed your life. Baba
Nanak may always be with you and bless you at every step in your life. The service to
introduce you with history of this place is blessed to…….
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Evidence no-7, Copy of Affidavit and picture of inside of
Gurudwara Guru Daang Maar captured in 1992, in which his local
Lepcha driver worshipping Guru Nanak ji and history of Gurudwara can
be read behind him is displayed.
Sardar Harbhajan Singh Setia ji has also given me a copy of an Affidavit in which
he has testified that he used to come here and visit the Gurdwara continuously since
1992. He also shared some pictures in this affidavit. Readers can see their Lepcha driver
bowing inside the Gurudwara Guru Dangmar Sahib: -
Pic 096
Readers can see Sardar Harbhajan Singh Setia ji's Lepcha driver paying his obeisance
to Guru Nanak ji in this Gurudwara Guru Dangmar Sahib.
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STATEMENT BY S. HARBHAJAN SINGH SETIA
I, Harbhajan Singh Setia aged 85 years s/o Sohan Singh resident of A-28, Ordinance
Apartments, H-3 Block, Vikaspuri, New Delhi, hereby state that:
I have been regularly visiting Chungthang, Lachen and Gurdongmar in Sikkim
since October 1992. At Chungthang I along with others visited the Gurdwara Nanak
Lama commemorating Guru Nanak’s visit to the place. In 1992 as we entered
Chungthang we found a gate with inscription ‘Sri Guru Nanak Lama Sahib: Lama
Sahib Pad Chinh’:
Gate with inscription ‘Sri Guru Nanak Lama Sahib: Lama Sahib Pad Chinh’ at
Chungthang Gurdwara
There was a Gurdwara in one room with a tin roof (Photo attached as Annexure
2) in which parkash of Sri Guru Granth Sahib was done.
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I had the order of the Guru (Hukamnama) from Sri Guru Granth Sahib.
There was a huge boulder, water spring, rice field and a tree commemorating
Guru Nanak’s visit to the place. Footprints of Guru Nanak were clearly visible on the
boulder. A Nishan Sahib with flag fluttered on top of the boulder. There was no other
board or flag linking the place to any other religion or deity. I also enquired from the
local people who confirmed that it was the place visited by Guru Nanak.
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208
209
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1-The Boulder, 2. The spring, 3. The Tree and 4. The Rice field commemorating
Guru Nanak’s visit to Chungthang.
History of Guru Nanak’s visit to the place and the Gurdwara was written on a
Board. It stated that Guru Nanak visited the place. A boulder, a spring, Guru’s
footmarks and a rice field were commemorated Guru Nanak’s visit to the place. The
board also stated that the earlier existing Gurdwara was developed by Sub Major Gian
Singh Bhullar and ex MLA of Chungthang Tshering Lepcha. Bhullar sahib retired on
31-3-1984 after spending Rs 2 Lakh on the construction of New Gurdwara and Lepcha
Sahib had been doing the service thereafter. It was also mentioned Guru Nanak went to
Yumthang 17000 feet high where due to blessings of Guru Nanak a hot water spring
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came up. Next he went to Gurudongba lake 18000 feet high. The lake remained frozen
throughout the year and there was no water. Guru Nanak removed the snow with his
stick and till date water does not get frozen in 12x3 areas. We were also told that Guru
Nanak’s robe, Kamandal and footmarks on stone are preserved at Lachen Gompha.
After paying our obeisance next day we proceeded to Gurudongmar Lake. There
was a Gurdwara of Tin shed in which parkash of Sri Guru Granth Sahib was done.
Lake Guru domgmar was glittering close by. I had a sip of water from the piao
washed my face had hukamnama there as well. A flag of Sikh Nishan Sahib was
fluttering nearby. There was no other monument or flag of any other religion anywhere
around then.
While returning from Gurdongmar we visited Lachen Gompha and had the
darshan of Guru Nanak’s robe, Kamandal and footmarks on stone.
Since 1992 I continued visiting Gurdongmar mostly every year. Around 1996
AD flags of other religion started coming up close by. These were however removed due
to the objections by the Sikhs
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In Septermber 1997 the Gurdwara at Gurdongmar was built of cement with
cemented roof. The foundation stones of the Gurdwara were laid by senior military
officers. New Nishan Sahib was also installed.
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Foundation Stones on the side wall of Gurudwara Gurudongmar
In 1998 we were not given permission to visit. In 1999 again when requested for
permission to visit the place, we were first denied the permission but with a lot of effort
we were able to get the required permission from Army authorities, as well as Sikkim
Government. When we reached there we found the Gurdwara converted into a Sarva
Dharma Mandir. Some Hinduand Boddh idols were placed by the side of Sri Guru
Granth Sahib and a board was displayed showing it a Sarb Dharma Mandir. A few
Buddhist flags also appeared, though Nishan kept fluttering at the top. The shape of the
Gurdwara was also changed to look like Buddhist structure.
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This was objected to by the Sikhs but no one listened. News items giving these
details appeared in The Tribune and other dailies in Punjab. On receipt of this report, S.
Gurcharan Singh Tohra, the then President SGPC, Amritsar, immediately contacted the
Defence Minister, George Fernedez, and got an assurance that, the Gurdwara will not
be touched.
When I visited the Gurdwara in 2000 AD these idols were not there though the
board of Sarb Dharam Mandir remained at a distance.. However around 2004 AD
Bodhis installed the idol of Budha/Padmasambhava next to Sri Guru Granth Sahib to
which Sikhs have been objecting. Sikh Nishan Sahib flutterd atop even then. By around
2007 AD the conversion of Gurdwara in to a Bodhi Gumpha started gradually despite of
the obhections of the Sikhs.Earlier Army was looking after the Gurdwara but it was
banned. The granthi (Sikh Priest) from Chungthang came occasionally to do parkash of
Sri Guru Granth Sahib.
When I last visited Gurdwara Gurudongmar in 2014 AD, I found the Gurdwara
fully converted into a Gumpha and an idol and painting place all around inside the
Gurdwara. Sri Guru Granth sahib remained in a palki (palanquin)
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216
217
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At Lachen we were not shown the relics of Guru Nanak after 2012 AD. We tried in
2014 AD again but were not shown these relics without any reason.
Harbhajan Singh Setia at Lachen Gompha in 2014
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At Chungthang a wall was created around the rice field and another around the
boulder. The name of Guru Nanak was removed from the entry gates. In front of the
stone the name of Baja Guru was inscribed on the stone. A new board came up as
shown in the photograph. A government board was also displayed. A Gurdwara was
constructed by Baba Surinder Singh kar sewa wale. The erected building was losing the
rights on the sacred place of Guru Nanak.
This has shocked the entire Sikh people. A country which is giving equal rights to
all religions why Sikhs are being denied this right just because the state has the
domination of Buddhists despite of the reason that Sikhs wants to live in peace and were
not claiming anything from them and gave all respects to Buddhism.
These people themselves have been claiming and telling that Guru Nanak had
come to this area and these relics are of Guru Nanak. Now on the inciting a few fanatics
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they deny the Sikhs their rights to follow and worship their faith. My plea is for justice in
this regards.
Harbhajan Singh Setia s/o Sohan Singh

Resident of A-28, Ordinance Apartments,
H-3 Block, Vikaspuri, New Delhi.
Sardar Harbhajan Singh Setia ji may be more than 90 years now. He had visited Guru
Dangmar for the first time in 1992 without permission, but somehow he managed to do so with
the help of Sikh army officers. He sent me a photo taken inside Gurudwara Guru Dangmar in
1992 in which his local Lepcha driver is seen bowing before Guru Nanak ji to pay his
obeisance. On the back of it, there is a poster or a board which shows some information about
the history of this place in Hindi. Even though it is not completely readable in full but it is not
difficult to complete this writing by filling in the missing letters. This picture testifies that
Gurdwara was present in 1929 while the Sikkim government says that this Gurdwara Sahib
was built in 1998. This cunning and lie has been propagated because the Sikkim government
has imposed SPECIAL RELIGIOUS PREVENTION ACT. If this Gurudwara Sahib is
proved to have been built in 1992 or earlier, then this Act cannot be applied to this Gurdwara.
Evidence No-8, the first evidence given by the well known Sikh
historian Dr. Tarlochan Singh Ji in one of his writings states that once
he saw Tibetan Lamas in Darbar Sahib in 1960.
The first evidence given by Dr. Tarlochan Singh Ji - the eminent Sikh historian
Dr. Tarlochan Singh Ji in one of his writings states that once he saw Tibetan lamas in
Darbar Sahib in I960 where one of the lamas was sitting by his side in periphery of
Darbar sahib in Amritsar and reading a book. He got curious and and he went to him
and asked what he was reading. The lama did not understand what he was saying; he
did not know any other language. Seeing him talking to a Tibetan lama, another well-
read young man from his group came there and said that he was reading a book which
gave biographies and Tibetan names of ten Sikh Gurus. Dr. Sahib was astonished to
hear that even the Tibetan names of the ten Gurus, but he was not surprised when the
lama recited the real names and Tibetan names of the ten Gurus in a row. He did not
have his notebook at that time but he wrote down all these names on a piece of paper
but unfortunately he lost that part of the paper.
But he writes that this incident proved that much has been written in the Tibetan
language about Sikhism and Guru Sahib.
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Evidence no-9, second proof given by Dr. Tarlochan Singh ji
Dr. Tarlochan Singh writes in his book that once in Delhi he met an officer of
the Tibetan army who asked him if he had ever been to Hemkunt. He writes, "He was
astonished to hear this. He further asked, 'What do the Tibetans mean by Hemkunt?' He
replied, "Do you know that this is the place where the Tenth Guru performed penance in
his previous life?" Yes it is true and it is written in Bachittar Natak, I know it. Then he
asked,'Has he read it?' He replied, "No, he did not read, but this truth is also written in
our books and any Tibetan who have faith in the Guru Sahib and worships the Gurus,
knows this truth" because the Buddhists of Tibet worship Guru Nanak as the incarnation
of Buddha and he has been to Hemkunt twice. Dr. Tarlochan Singh did not meet that
army officer again, he (Dr. Tarlochan Singh) believed that the Sikhs might not know as
much as the Tibetans knew about the Sikh Gurus.
Evidence no-10, third proof given by Dr. Tarlochan Singh ji
Third proof what Dr. Tarlochan Singh Ji gave- This is the third very special proof
of Guru Nanak Ji's visit to Sikkim and Tibet which made me famous Mountaineer and
conqueror of the Mt. Everest the hero of Sikkim was Sonam Gyatso who was then the
principal of Mountaineering Institute of Sikkim.
Sonam Giatso conquered the world's highest mountain peak in 1965. He gave
Dr. Tarlochan Singh Ji a list of names of many places in Sikkim and Bhutan where Guru
Nanak Ji himself visited and also gave anecdotes of those places.
Sonam Giatso also gave Dr. Sahib the address of Karmapa Guru who is now the
leader of Guru Nanak's Tibet Mission. He proudly said that he too is a follower of Guru
Nanak, his disciple. As he spoke further, a light appeared on his face when he said that it
was Rimpoche (special Guru) Guru Nanak by whose grace his mission to conquer
Everest was successful and who saved his life in a very difficult time.
When Sonam Giatso was descending towards the last camp after conquering
Everest, one of his legs got frozen in ice and turned blue. Guru Sahib protected him,
only because of his belief in Guru Nanak. We also have his full interview in English
which will be shared with you ahead. Below is a photocopy of a page of his book
'PANJAB PAST AND PRESENT' as proof of his writing, for the readers: -
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Pic 097
Pic 098
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When Guru Nanak came to Chungthang, he had brought with him some cooked
rice wrapped in banana leaves to eat. People here do the same thing today. Local people
saw the Guru Nanak ji eating rice there in amazement because there was nothing to be
found on high altitude and there was no production of any crops.
Seeing this, Guru Nanak gave some rice to them to eat and said that they should
throw these grains of rice on the ground and bury the banana leaf in the ground; this will
give them its crop. From there, the first rice crop and banana crop were planted in the
area. The people there still thank Guru Nanak for this gift. Rice and bananas are rich
harvest on high altitudes where only Maize and Apples were grown earlier. Sonam
Giatso considered all this a miracle of Guru Nanak Ji.
Pic 099
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Evidence no- 11, Guru Nanak’s Visit to Eastern Tibet;
When we present historical evidence about the visit of Guru Nanak to Eastern
Tibet, the lirst question, an average scholar or laymen is tempted to ask is: “Why is the
Dalai Lama silent on it? Today we naively associate the whole past and present of Tibet
with the Dalai Lama, but when Guru Nanak visited Tibet, the institution had not come
into existence. Nor was Lhasa the capital of Tibet. Even when the Dalai Lamas came
into power, they remained the strongest political and spiritual rivals of the sect which
has faith in Guru Nanak and which has devoutly preserved his life records, his relics, his
footprints and his works.
A great part of early Tibetan history is wrapped in myth and legend. In the
thirteenth and fourteenth centuries Tibet was divided between uncertain number of
chiefs, religious leaders, and laymen who ruled by right of succession. Impressed by the
knowledge of a Tibetan Lama, Kubla Khan (1260-94) made Lamaism the national
religion of his empire. When Guru Nanak visited Tibet there were two sects, the
Karmapa sect (Red Caps) and Gelupa sect (Yellow Caps). A bitter political and spiritual
rivalry was raging between them.
In 1578 (long after Guru Nanak’s death) a leader of the Gelupa sect named
Sonam Gyatso visited Mongolia and converted to his own faith the leading prince Altan
Khan, together with a large number of his followers. The Khan gave Sonam Gyatso, the
title of Tale (Dalai) Meaning Ocean and the title has later applied retrospectively to his
two predecessors who were considered to be his incarnations.” For a century or more
the Dalai Lama had 110 temporal influence but they soon became the rivals of
Karmapas. It was in 1640 A.D. that the Dalai Lama sect defeated and killed the
Karmapa king, displaced the Karmapa Lamas from their high estate and set up the fifth
Dalai Lama whose name was Ngawang Lob-zang Gyatso.
During the first two centuries of the existence of the dynasty of Dalai Lama the
residence of the pontiffs was at Debang and not at Lhasa. Lhasa was only a resort of the
devout. Lhasa became the focus of sanctity in 1577 and it was in the middle of
seventeenth century that Lhasa became the residence of Dalai Lama. It was in 1641 that
the fifth Dalai Lama built his palace on the rock site and gave it the name of Potola.
Earlier many attempts were made by the Karmapa sect to capture Lhasa but they
failed. Towards the end of fifteenth century, Donyo Dorje wanted to build a monastery
in Lhasa on behalf of Karmapa sect, but Gelupa sect did not permit him to do so. When
he built a monastery outside Lhasa and put Palkhang Chozay in charge, the monks of
the neighbouring Gelupa monasteries descended on it one night and razed it to the
ground. The Karma-pa Lama narrowly escaped being killed. Later on supporters of the
Karma-pa sect were not permitted to attend the Lhasa ceremonies. Such has been the
tragic political and religious rivalary between the Dalai Lama’s followers and the
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Karma-pa sect which has preserved the teachings of Guru Nanak, and reveres him as the
eighth incarnation of Buddha.
About a hundred miles away from Gangtok (Sikkim Capital), towards the north
of Sikkim there is a monastery which has preserved the memory and relics of Guru
Nanak’s visit. A metalled road now connects the capital with the shrine. The local
people call the place Nanak-Tang. “In the middle of the valley there is a mound about
30 feet high and about 200 feet in circumference. The village people have raised a 4 feet
high stone wall around it to maintain the sanctity of the place. The stone mound has
cave inside, whose mouth has been walled up with stones. On the top of the mound are
what the people believe to be the sacred footprints of Guru Nanak. People at times offer
coins to these footprints of the Guru. On the side of the mound there are crevices a few
feet about the ground level through which the water was trickling. The crevices are a few
inches deep suggesting that the water has been coming out of these for the past few
centuries. The story that has come down from generation to generation is that Guru
Nanak stayed here in the cave under the mound, on his way to Tibet. As the water in the
river was very muddy due to the rains, he produced water from the side of the mound
and since then water keeps on coming out of the side of the mound.”Orchids grow
around the mound, and no one is allowed to pluck them. The story of the footprints
and the spring is an exact parallel of the Panja Sahib story.
“When Guru Nanak came here he brought his rice meals packed in banana
leaves, (a custom still prevalent in Tibet and Burma.) The two commodities were
unknown to hill folks. The Guru having noticed their inquisitiveness bestowed them
with a share of this strange cereal.” He asked them to sprinkle some of it all over the
meadow and to bury the banana packing in a corner. From that the place got its first rice
harvest and plantains.32 the people still believe that they owe their rich harvest of rice
and banana to Guru Nanak’s far-sight and gift. This is one of the few places were rice
and banana grows in the land of maize and apples. The Everest hero Mr. Sonam
Gyatso, believes it to be a miracle of Guru Nanak.
Tengboche Monastery
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Pic 100
His holiness the lama incarnate Tengboche Monastery having hand written documents
of Guru Nanak ji
After visiting the different areas of Nepal, the Guru left for Sikkim via Laltapatti
crossing Telia River.
On the road that leads to Everest Base Camp, Sagar Matha (Mount Everest) in
the village of Snlo Khumbu, there is Tengboche Monastery which preserved not only the
pictures of Guru Nanak, but also some writings which they believe to be the writings of
Guru Nanak.
Thyangboche Monastery is having the most beautiful Himalayan scenery. This

monastery is one of the holy spots for the Buddhists. It is about 170 miles north east of
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Kathmandu valley. In1964. Major M. S. Kohli, Lieutenant Commander and Leader of
Everest Expedition visited the monastery.
He saw a large number of sacred texts, the original manuscripts stacked in pigeon
holes. He was shown several idols of venerable Gurus and incarnate Lamas and one of
the idols of that of Guru Rimpoche which is the Tibetan name of Guru Nanak. His
Holiness, the incarnate Lama (Head Lama) told him that some writings of the great
Guru were also in his personal possession.
Describing the monastery the leader of the Everest expedition writes: “The
atmosphere in the room was deeply religious and mystical. There were colorful frescos on the
walls, and the ceiling bore mythical motifs with a display of exquisite idols of varying sizes in
bronze and other materials. There were a large number of sacred texts, presumably the original
hand written manuscripts, stacked in pigeon holes. The idols were of the founder and the later
incarnate Lamas and of the venerable Gurus and the like. We were shown one of Guru
Rimpoche, the Tibetan name of Guru Nanak, the Founder of Sikh religion, who in his truth-
seeking wanderlust, had covered great distances for pilgrimages to the seats of religious
learning and held debates discussion in places as apart as Tibet, Mecca and Benaras. The
manuscripts preserved in the monastery have some vital information about Guru Nanak and
some of them are alleged to be Guru Nanak’s writings in his own hand. If they are
contemporary records they are likely to throw great light on Guru Nanak’s itinerary in this
region.”
As much evidence as I have now, are all authentic and it will be difficult for
anyone to question authenticity, if they are called false then they will have to prove them
to be false which the Sikkim government or anyone else cannot prove because i have
hard copies of each and every evidence with me, not any hearsay.
Evidence no-12, Giani Gian Singh Ji writes in his book 'Twarikh

Guru Khalsa' published in 1897 that Guru Nanak Ji and Bhai Mardana
had gone to the land of these lamas whose capital is Tumlong. Giani
Gian Singh Ji has also written that he has seen Tibetans visiting Darbar
Sahib to pay their reverence to Sikh Gurus who also believed in Guru
Nanak.
Giani Gian Singh Ji in his book 'Twarikh Guru Khalsa' which was published in
1897 writes that Guru Nanak Ji and Bhai Mardana had gone to the land of these lamas
whose capital was Tumlong. We are pasting photocopies of the pages of this e written in
Panjabi language, may please read below;
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The first capital of Sikkim was Rubdentse, the second Tumlong and now
Gangtok! The city of Tumlong was in the Chumbi valley which the British gave to Tibet.
The valley is in the shape of a dagger with Sikkim on the one side and Bhutan on the
other side. Sikkim is also on the beak side, Bengal falls below it. Giani Gian Singh Ji has
also written that he has seen Tibetans coming to pay obeisance at Darbar Sahib who also
believed in Guru Nanak.
As per historical records Guru Nanak traveled to North during his third udasi [1].
He visited Sumer [2] Nepal [3] Tibet [4] Sikhim [5] Bhutan [6] Arunachal Pradesh [7]
Burma and China [8]. In Sikhim, he visited Lachen [9] Chungthang [10] Thanggu [11]
and Gurudongmar [12] among other places. Gurdwaras were constructed in Nepal [13],
Chungthang [14], Gurudongmar [15] and Menchukha [16] to commemorate his visit to
these places.
Record of visit of Guru Nanak to Sumer in Tibet by Bhai Gurdas (1551-1636
AD) and to Sikkim by Giani Gian Singh (1824-1884 A.D) are some of the oldest records
found so far.
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Pic 101
Guru Nanak visited the place in 1516 A.D. His visit to Kanchanjunga Hill
area is found recorded by Giani Gian Singh as'uthon age (from Nepal) Sikkim des Tamlang
Shehar jo uthon di rajdhani si usde uttar vani ik pahadi par ja baithe…ethon Darjeeling,
Chungathan nun dekh kanchan (kanchanjunga) parbat nun langh anek bastian pahadan da jhaka
lai Bhutan des vich parves keeta.'
Translation in English:"Next (from Nepal) he moved to Tamlang the then capital of

Sikkim and sat in the hills in the north. Having seen Darjeeling and Chungthang he crossed
over to Kanchanjunga hills complex (Gurudongmar is within the Kanchanjunga hill complex
and viewing many settlements and hills, he entered Bhutan.)
(Giani Gian Singh Giani, p.215 Twareekh Guru Khalsa, 1880).
In the plateau close to Kanchenjunga the yak grazers approached Guru Nanak
with a request, that: "they do not find water in winter as it gets frozen all over,
temperature falling down to minus 35 degrees. He hit the frozen lake by the side of
Kanchanjanga with his stick which he always carried during his journeys. Lo! The ice
broke never to be frozen again displaying crystal clear water. Since then the water of
the lake is stated to never freeze.”
His contact with Siddhas and Lamas has also been recorded by Giani Gian
Singh who wrote:"Crossing the great river which branches into Brahmputra and Kosi,
Guru Nanak went into the land of Lamas. This area is between China, Tibet and
Kailash and populated by Buddhists. They worship Guru Nanak like God.' (p.217)
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Pic 102
Pic 103
231
Pic 104
Pic 105
232
Pic 106
Pic 107
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STATEMENT DR. DALVINDER SINGH GREWAL
I, Dalvinder Singh Grewal s/o S. Anokh Singh Grewal, aged 72 years resident of
1925, Basant Avenue Ludhiana hereby state:
I was posted to Sikkim in Sept 1970. During my tenure I was told of a Gurdwara in
Chungthang in North Sikkim commemorating Guru Nanak’s visit to the area. Being
eager, I visited Chungthang in October 1970. I had the darshan of Gurdwara in May
1971 also. I was told of Guru Nanak’s visit to the place by the local people who told of
Guru’s visit to other places in Sikkim i.e., Lachen, Thanggu, Gurudongmar Lake etc. I
was told of the boulder, water spring, bow tree, rice fields and footmarks of the Guru on
the boulder at Chungthang which I photographed in August 1987 when I was to be
deployed in North Sikkim and occasionally passed through Chungthang.
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Gurdwara Sahib as seen in 1987.
Chungthang:Pathar Sahib and footmarks as seen in 1970,
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Footmarks of Guru Nanak and Chasma as seen in 1987.
In 1987 my duty was with the battalion occupying hills around Gurudongmar Lake
bordering Tibet. While going to deployment area I was required to acclimatize at
Lachen and Thanggu and stayed in the transit camps. Being keen to know more about
Guru Nanak I visited the local Gumpha at Lachen. I contacted the Head Lama and
enquired about Guru Nanak’s visit. The same is given below in the form of interview:
AN INTERVIEW WITH HEAD LAMA OF LACHEN

Place : Lachen Time : July, 1988
DSG: Whom do you worship in this Gompha ?

Head Lama: We worship Guru Rimpoche, whom you people call by the name of Guru
Nanak.
DSG:Did Guru Nanak come to this place (Lachen) ?

Head Lama: I am not very good at Hindi so I cannot explain you well. I can explain
only in Tibetan.
DSG: In that case we will request this young friend to explain us in Hindi whatever you
say in Tibetan.
(Through the interpreter).
DSG: Has Guru Nanak come to this place?

Head Lama: Guru Nanak visited this and other places in Sikkim of which the records
are available in our religious books. Guru Nanak went around in Sikkim when he came
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from Tibet. There is a country known as Chaol (Koel) in Tibet. King of this country never
worshipped God. That king put Guru Nanak in Jail. Guru Nanak came out of jail automatically.
There after he put him in fire. Guru Nanak came out unscathed. Again he put him in water. Guru
Nanak did not drown. This surprised the king and he fell at the feet of the Guru. The king
presented costly robes to the Guru. These clothes are preserved in this monastery and in the idol of
this monastic you will find him wearing all these. The blue gown shown in this idol is the one
offered by the king. This we have preserved in lock and key and take out only on particular days.
(Note: I saw the main idol which was about 15 feet high, of a saint in meditation. It was
told to me to be belonging to Guru Nanak which is the chief idol in the Gompha which
they worship. There was another idol of smaller size about 6 feet again told to be of
Guru Nanak. Other idols were of Lord Buddha and the goddess Tara. There were two
robes worn on Guru Nanak's idol; one red and another blue. The red was the one which
according to them given by the Lord himself while the blue was given by the king of
Chaol in Tibet. The robe was well preserved in a glass case. He also showed me Guru
Nanak's footprints on a stone.)
DSG: Where did you get these foot marks from?

Head Lama: These foot prints were originally on a stone near Thanggu. We used to
worship these and a fair used to be held. These were blown off during road construction.
We found these with great difficulty from the Teesta River. This portion was lying
unscathed. We brought it here with full reverence and installed in the Gompha.
DSG: Did Guru Nanak visit other places in Sikkim?

Head Lama: Yes, he visited numerous places in Sikkim and stayed here for about 85
days according to our records. The book is not at present here but is available at my
home which I will bring and show to you tomorrow. This book has complete records of
Guru Nanak's life and his visit to Sikkim specially.
DSG: Can you tell me name of other places where Guru Nanak visited?
Head Lama: There is a hot spring near Jaure Bridge about six kilometers from here.
These hot springs are the creation of Guru Nanak. He has visited Chungthang as well
Phodong ahead of Mangan. There are no marks available here but his hands marks are
available at Gnalung and in Thanggu. These are in between Kalep and Thanggu. His
handmarks are on a big boulder. Guru Nanak visited Thanggu from Tibet and stayed
there for some days. He crossed to Yumthang from Sabula probably. From Chungthang
he visited Yoksom where Tibetan Army (Chinese Army) is camping at preset. He went
to about 100 places in Sikkim. He visited Muguthang. There is a place called Cheedang
(Kidang) about 6 km north of Muguthang. There is again a hand mark of Guru Nanak
on a boulder in Kidang. He visited Gurudongmar from Tibet and rested at
Gurudongmar. He came to Thanggu from Gurudongmar. He went to Thanggu and then
to Sabula, Yumthang and Lachung. Guru Nanak's hand marks are also preserved at
Munsithang near the hot spring which again was found out by Guru Nanak. Complete
history is in our book which I will read out to you once I bring from home. He has
visited Sakya and Samya monasteries in Tibet. Other details will be given to you
tomorrow evening when we meet.
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DGS: Tashi Dille.
Head Lama: Tashi Dille.
Note: This researcher went to contact Lama next day, but the Lama was evacuated to
Gangtok, having fallen sick suddenly. He could not be contacted later. The paintings of
Guru Nanak were stated to be on the walls of Lachung Monastery about which Mrs
Bali, wife of Major Bali, wrote an article in detail. However, on checking at Lachung, it
was found that these paintings having gone old and were colour washed and did not
exist now.
The Head Lama showed me a robe presented to Guru Nanak by the king, a kamandal and a
footmark of the Guru on the stone. He also showed me the idol of Guru Nanak preserved in the
Gompha.
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240
241
At Thanggu I visited the monastery on the slope of the hill. The head lama there also
confirmed Guru Nanak’s visit to the area and his story was similar to that given by Head
lama of Lachen and the local people at Chungthang. He told me if the idols of Guru
Nanak in Thanggu Gompha. I recorded the interview of J K Bhutia the local intelligence
officer who knew lot of details of Guru Nanak’s visit to the place. The details are given
below in the form of interview:
EXTRACTOF AN INTERVIEW WITH SHRI J.K. BHUTIA (JKB)

INTELLIGENCE OFFICE, THANGGU OCT. 1987
DSG: Will you please tell me as to what all places in Sikkim did Guru Nanak go?
JKB: He came to Sikkim from Tibet via Nakula and visited Gnalung where he rested.
The area was very foggy and soggy and looked as if it is like hell hence Guru Nanak
called it hell because Gnalung in Tibetan means 'Valley of hell'. There from, he visited
the Muguthang valley. There a Rakshash (demon) known as Rambha used to reside in
the valley. He was harassing the human beings and the cattle. Guru Nanak found him to
be destructive and powerful and considered bringing him to True Path. The demon came
to know about Guru Nanak's intention and also his powers. He changed his shape to
various forms but could not escape from Guru Nanak's view. He became a tiger, an
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eagle, a fish and a rat turn by turn but Guru Nanak followed him throughout. Seeing
this, he hid under a huge boulder thinking that he was out of the reach of Guru Nanak.
Guru Nanak waited close to the boulder and started playing with two big boulders as if
the children play with small pebbles. Rambha saw this from the hole he was hiding in.
He came out to look at the play closely. Seeing this, Guru Nanak took out the weapon
which, in Tibetan we call Phurba and threw at the demon. This destroyed the right eye
of the demon. Rambha fell on Guru Nanak's feet. Guru Nanak advised him not to
trouble human beings. Ramba took an oath never to trouble any human being or animal
thereafter. He requested the Guru for the third eye which Guru granted him. Redeeming
him, he proceeded further. From Muguthang he reached Thanggu area via Lungnakla
and stopped at the Chopta bridge. You might have seen a chorten close to the bridge
where a small rivulet flows in the form of a snake. Guru Nanak's hand marks are
available at Gnalung. From Thanggu, Guru Rimpoche went to Chungthang and had his
lunch. He went to Chungthang via Lachen. I also have the information from the local
people and the Thanggu Lama who has most of the details. At Chungthang, Guru
Nanak threw rice at the place close to where he was sitting. In Sikkim initially, we have
had rice at that the place only and nowhere else in the entire Lachen and Lachung
valleys.
From Chungthang Guru Nanak proceeded to Lachung. In the area of Bichhu there
used to be a very dangerous demon. This evil spirit was more powerful than that at
Chungthang. In order to redeem this evil spirit, Guru Nanak followed him upto the
jungles and caught it. He took out the tongue of this evil spirit and ordered to worship
the True Lord by being quiet.
Guru Nanak also visited Guru Dongmar. The people had lot of problems
regarding water as all the lakes used to get frozen and people had no water to drink.
They projected their problems to the Guru, who hit the water with a stick. The place
where he hit never freezes. The water is also blessed by the Guru. The men and women,
who do not have children and take it, are blessed with a child. Now a fair is organized
every year by the local people on the lake area in honour of Guru Nanak's visit.
At Gurudongmar I saw a Gurdwara with a tin roof on the bank of the lake with
its Nishan Sahib fluttering. Sri Guru Granth Sahib was being read by the Sikh priest
and I paid the obeisance. I read the board outside the gurdwara which mentioned of
Guru Nanak’s visit to the place. The Yak glaziers requested for perpetual water source
since all the area got frozen during the winter. Guru Nanak hit the lake water with his
stick and the water at the place was said to be available all the year round since it never
froze in the small area. Since further development of the Gurdwara was going on I used
to visit the Gurdwara from the hill almost daily and helped the development. This was
the only religious place in the area and no other temple existed. Only Nishan sahib of
the Sikhs fluttered in the entire area of the lake and no other flag was seen around.
At North Bengal University I contacted Rigdzin Rimpoche whose son was in Center for
Himalayan studies where I had started my PhD. Record of interview with Rigdzin
Rimpoche is given below: This was reproduced in my books Travels of Guru Nanak to
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Himalayas and East Asia: National Book Shop and Amazing Travels of Guru Nanak:
SGPC Sri Amritsar in May 2002.
RIGDZIN RIMPOCHE: AN INTERVIEW TAKEN IN OCT. 1987
Chhimed Rigdzin Rimpoche, a 68 year old Lama, is considered as the only lineage
holder and reincarnation of Nunden Dorje (Undeposed Powerful Thunderbolt), the
foremost disciple of Buddh Sakyamuni. He is also recognized as the re-incarnation of
Kyo-Chung Ltasa's Body. Nanam Dorje Dudjom's Speech and Guru Padamsambhava's
Mind. He was made in charge of the 12 Gomphas (monasteries) in the Eastern Tibet at
the age of 4 and has been controlling these even in 1958. After having migrated to India
in 1958, he helped to establish the Tibetan Government in exile and refugee children
village and handicraft centre. He recently retired after 25 years as the head on the Indo-
Tibetan Studies Department of Vishva Bharti University Shantiniketan in West Bengal
and is a Lama of high standing with in the Nyingma/Karmapa school of Tibetan
Tantric Buddhism. He is also an accomplished Yogi and has taught many religious
students in Europe and America. His interest is in Guru Nanak as one of the Guru
Rimpoche on Nyingma/Karmapa sect. He has translated Japuji in Tibetan in
consultation with the renowned scholar Rahul Sankratyan. He went on a visit to China
and Tibet to deliver sermons and agreed to trace out the route of Guru Nanak's travels in
China and Tibet. I interviewed him during his visit to North Bengal University where his
son U.C.Lama (a friend of mine) is a professor in the University.
The extracts of the interview are produced:-

(DSG : DS Grewal, CRR : Chhimed Rigdzin Rimpoche, UCL UC Lama)
DSG : Would you tell me something about your life ?

CRR : Though my name is Chimmed Riangdzen Rimpoche, but my more common
name is CR Lama. I was born in East Tibet in 1922 and recognized as reincarnation in
1925 when I was just 4 years old. I was born poor and my parents never expected that I
will ever be honored with such a great honour. During my recognition when Guru
Rimpoche Sulthun Sumbhu, head of the local monastery indicated my being the
reincarnation of Ninden Dorje, number of other children of my age belonging of richer
families were brought before the council for consideration as reincarnation as the rich
and the authorities did not want that I, son of a poor man, should be declared as the
reincarnation of such an exalted Rimpoche. About 200 Lamas tested our virtues and
recommended me. Finally 5 Head Lamas each from central and eastern Tibet tested me
and found me to be the true re-incarnation. I was first recognized by the Realized Master
Tulku Tsurlo and later by nine other lamas which included the thirteenth Dalai Lama.
Three very special tang-rils (divinations) were performed in which various names were
written on paper and placed inside dough balls. At each of these tang-rils the only name
to remain floating in the water bowl was my name. These tang-rils were performed in
three highly auspicious places to guarantee their complete efficacy in front of Jowo
Statue (the most ancient statue in Tibet) in the Jor-khang temple in Lhasa and before the
assembly of Lamas engaged in powerful Protector Rites at the Khordong Gompha
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(place of meditation). Finally I was declared as reincarnation and exalted Nunden
Dorje.
DSG : Do you believe in reincarnation ?

CRR : Don't you believe in 84 lakh lives ?
DSG : Do you still believe in miracles?

CRR : Yes I will ask you to listen to a chapter from my own life. At the age of 9, I took
a stone in my left hand and squeezed it thereby altering its shape. I being naughty as a
child, used to be locked inside my room but due to my magical abilities, was always able
to escape without breaking the door or lock. At the age of 10, I discovered two
important volumes of Terma and an iron Terma box.
DSG : We Sikhs don't believe in miracles.

CRR : But Guru Nanak has shown number of miracles. He stopped a falling boulder in
Punjab; he rotated Mecca; he also directed a poor man to the treasure in the Bhutan. In
Tibet he subdued demons with miracles, In Kokonor he found treasure from lake.
DSG : Did Guru Nanak visit Tibet ?

CRR : Yes, he did. He went to Mansarovar, he went to Lhasa, he went to Kokonor
lake, he visited Samya and Sakya monasteries.
DSG : How can you say this ?

CRR : We worship Nanak Lama in all our monasteries and have installed his statues.
We mention him in our prayers, we have mention of Guru Nanak in our books. I have
also translated Japuji in Tibetan.
DSG : What all routes did he adopt while visiting Tibet ?

CRR : The route I can't tell exactly. But what I heard is that Guru Nanak or Nanak
Lama or Guru Rimpoche as we call him, came from Rawalsar through Durang in
Himachal Pradesh and visited Mansarovar and Kailash where he held discussions and
created a great impression on local people and the saints. From Mansarovar he went to
India probably and through Nepal crossed again to Tibet. He had visited Sakya
monastery and other adjoining areas. To my mind, he came to Sikkim from Sakya
monastery and went to Bhutan and to Lhasa through Tawang. Hand written scripts of
Guru Nanak is stated to be preserved in Lhasa. He also visited Kokonor lake, a sacred
lake now in inner Mongolia. In Tibet he is known as Nanak Lama, Guru Rimpoche and
also Guru Guopka Maharaj. He visited Samya Monastery also probably on return from
Tibet. Enroute he is stated to have visited Gokakula peak where even vultures cannot
reach.
DSG: Do the people in Tibet know about his visit?

CRR: Yes, I keep on visiting China and Tibet. There they mention about it.
DSG: Do you mean that he visited China also?
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CRR: Yes. That is what I heard but I cannot say definitely. Guru Rimpoche had great
powers.
DSG: When did you translate Japuji in Tibetan?

CRR: I translated it in 1956-57 with the help of Rahul Sankratyan.
DSG: Did you get it published?

CRR: Not yet. I am eager to publish it but presently the manuscript is left at
Shantiniketan where I taught for sometimes as Head of Tibetan Department.
DSG: I will be eager to get it published. Will you be able to get it by May-June ?
CRR: I will try. Presently I am to go to Germany and then to China and Tibet. On
return, I will give it to you.
DSG: Thanks, Tashi Dille

CRR: Welcome again, Sat Sri Akal.
I visited this area every year till 1992 when I was posted out. There was no other change except
a helipad was made near the Gurdwara and golf course came up nearby. Photos taken during
my stay are produced below:
246
247
Guru Dongmar Lake having no Boddhi or any other flags
248
I visited Sikkim in 2015 twice. Visiting Chungthang I was shocked to see changes made
in the complex
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Name of Gurn Nanak lama changed to Beja Guru in 2012
I visited Guru dongmar in 2015 twice and was shocked to find Gurdwara having been
virtually converted in to a Boddh temple (Gompha). The foundation stones at the outer
walls still showed that it was Gurdwara Gurdongmar but inside Sri Guru Granth sahib
was not being regularly read as was the practice. Bodh idols and Tankhah could be seen
all along. A lama was controlling the complex since earlier Sikh Soldiers from the
neighboring battalions used to come and do Parkash which was not being done now. A
big board in front of the complex showed it to be in honour of Baja Guru and not Guru
Nanak
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Gurdwara whose fohundation stones was laid by Maj Gen PPS Bindra and Brig
Charanjit Singh
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252
After having the shock our lives which no one being there to assuage we came back to
lachen to have the darshan of Guru Nanak’s relics. There was another big shock as we
waited for 2 hours but were not allowed to see the relics of Guru Nanak at Lachen
Gompha. No reason was given for this. Photos taken at lachen Gompha in May 2015
are reproduced.
253
The photos taken up to 1992 AD were produced in my books ‘Travels of Guru Nanak
to Himalayas and East Asia’: National Book Shop Delhi 1995 and ‘Amazing Travels of Guru
Nanak : SGPC Sri Amritsar, 2002.
I reported the matter to Shiromani Gurdwara Parbandhak Committee who sent a team
in 2015 to visit Sikkim and to meet the Chief Minister and the religious leaders so as to
have an amicable settlement. A letter was also written by the President Shiromani
Gurdwara Parbandhak Committ to Chief Minister of Sikkim. I was with the team but
we were not allowed to meet Chief Minister or the minister for religious affairs. The
desecration of the Sikh Gurdwaras continued even thereafter. President Shiromani
Gurdwara Parbandhak committee again wrote to the Chief Minister and Governor of
Sikhim and requested for dates. No dates of meeting is given till date.
It is claimed by certain vested interests that these gurdwaras were Army or Assam Rifles
Gurdwaras. These gurdwaras were established to commemorate Guru Nanak’s visit
hence these were Guru Nanak Gurdwaras. Funds for construction of these Gurdwaras
were collected by Sikhs from among Sikhs and not from any regimental funds or army
funds. Sub Major Gian Singh Bhullar paid Rs 2 Lakh from his own pocket. I too had
the privilege of paying hefty amount along with other Sikhs. Hence to say that it was
Army/Assam Rifles gurdwaras is wrong. The control of all Historical Gurdwaras is
under Shiromani Gurdwara Parbandhak Committee under an All India Act. Hence
officially too these two gurdwaras were under Shiromani Gurdwara Parbandhak
Committee.
Army or Assam Rifles can at best be called the custodians since some Sikhs were in the local
management on behalf of Sikhs but had no right to transfer their religious institutions. If at all
254
any mischief has been done of any transfer it can be only the game of those whom the Defence
Minister Mr. George Fernedez has warned not to interfere.
The documents claiming it to be the Padmasambha and not Guru Nanak had been
concocted later on by certain vested interests and is a much later thought.
Till 1992 when I was there all the local people and the lamas themselves, have been
saying that it was Guru Nanak who had visited Chungthang, Lachen, Gurudongmar
etc. Visiting Lamas to Amritsar told Giani Gian Singh in 1890 AD that Guru Nanak
had visited Sikkim, Chungthang and kanchunjunga hills (Twareekh Guru Khala,
Published in 1891 AD). The Thanggu Lama told Major NS Issar in 1965 AD that it was
Guru Nanak who visited Chungthang and other areas.
S. Surinder Singh IDSA saw Guru Nanak Gurdwara in 1968-1969 in Chungthang and I
visited the same in 1970-1971. Sub Major Gian Singh Bhullar developed the gurdwara
with his own funds and with the help of local MLA because the local public believed
that Guru Nanak had visited the place. I was told in 1987 by Head Lamas of Lachen
and Thanggu and J.K. Bhuttia Intelligence officer at Thanggu that it was Guru Nanak
who had visited the area.
The problem only came up in 1999 when some Hindu fanatics installed some Hindu
flags and some Hindu Officers tried to convert it to ‘sarv dharam mandir’ (photos
already attached) which was objected to and stopped by George Fernedez the then
Defence Minister. All the game of inciting local lamas and making them Anti Sikh and
anti Guru Nanak started thereafter and the gurdwara was systematically changed to
‘sarv dharam mandir’ first and then to Bodh Mandir (Photos attached) with the active
connivance of some communal elements who have become quite active and vociferous
seeing that the number of Sikhs in the area has dwindled.
Lamas and some local people took the advantage by converting the Sikh religious places
into their religious places since. The Punjabi University Patiala had held an international
Conference proceedings in 1969 on Guru Nanaks fifth Birth Shatabadi which were
published as 'The Punjab past and Present, Vol III, 1969 by Punjabi University. These
include articles by Lt Kirpal Singh: Guru Nanak in Ladakh; pp.325-326, Guru Nanak in
Tibet by Tarungpa Tulku (pp.327-328), and Guru Nanak's visit to Tibet: Rimpoche
Guru Nanak by Major NS Issar who clearly mentions Guru Nanak's visit to Sikkim
including Chungthang, Lachung and other areas (pp.329-333). There after most
renowned University of India then, the Punjab University published book 'Travels of
Guru Nanak' in 1969 where Guru Nanak's visit to Sikkim and Chungthang is covered in
detail. UNESCO recognised scholar Dr Tarlochan Singh published Life of Guru Nanak
in 1969 which has given details of Guru Nanak's visit to Chungthang. He was told about
Chungthang by Sri Sunam Gyatso the conquerer of Everest who had visited
Chungthang number of times. Enough evidence existed before Guru Nanak Gurdwara
came up in Chungthang in 1969 aided by locals (not opposed by anyone then as is now
being done by some communal elements.)
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In view of these facts it will be most right to handover the Sikh Religious Intuitions to
Sikhs and the communal elements creating problems be warned so that the Sikhs in
minority have their right to worship and not interfered in their religious places and
activities.
Dalvinder Singh Grewal

s/o S. Anokh Singh Grewal,
1925, Basant Avenue Ludhiana
Evidence no- 13- Interview of Head Lama Lachen, in 1988 by Col.

Dalvinder Singh Grewal in his affidavit.
Colonel Dalwinder Singh Grewal gave me a copy of an affidavit stating that he

had interviewed the head of Lachen Math when he was stationed in the area for the
second time in the year 1987.
A copy of the entire transcript of this interview, as I am giving below, let the dear
readers see for themselves how the lamas at that time believed in Guru Nanak! Today, if
they change, it is only for the sake of greed.
This interview is very important today, it will be presented in court as an
important document as the Sikkim government has no evidence that Master
Padmasambhava ever came to Sikkim but the false information given by him in court as
the head of this Lachin monastery is their only claim in history. Just see what was the
opinion of this Lama Chief towards Guru Nanak in 1988, and then we will tell the
current views of this chief.
In 1987 my duty was with the battalion occupying hills around Gurudongmar
Lake bordering Tibet. While going to deployment area I was required to acclimatize at
Lachen and Thanggu and stayed in the transit camps. Being keen to know more about
Guru Nanak I visited the local Gumpha at Lachen. I contacted the Head Lama and
enquired about Guru Nanak’s visit. The same is given below in the form of interview:
AN INTERVIEW WITH HEAD LAMA OF LACHEN

Place : Lachen Time : July, 1988
DSG: Whom do you worship in this Gompha?

Head Lama: We worship Guru Rimpoche, whom you people call by the name of
Guru Nanak.
DSG: Did Guru Nanak come to this place (Lachen)?
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Head Lama: I am not very good at Hindi so I cannot explain you well. I can
explain only in Tibetan.
DSG: In that case we will request this young friend to explain us in Hindi
whatever you say in Tibetan. (Through the interpreter).

Head Lama:Guru Nanak visited this and other places in Sikkim of which the records are
available in our religious books. Guru Nanak went around in Sikkim when he came from Tibet.
There is a country known as Chaol (Koel) in Tibet. King of this country never worshipped God.
That king put Guru Nanak in Jail. Guru Nanak came out of jail automatically. There after he
put him in fire. Guru Nanakcame out unscathed. Again he put him in water. Guru Nanak did not
drown. This surprised the king and he fell at the feet of the Guru. The king presented costly robes to
the Guru. These clothes are preserved in this monastery and in the idol of this monastic you will
find him wearing all these. The blue gown shown in this idol is the one offered by the king. This we
have preserved in lock and key and take out only on particular days.
(Note: I saw the main idol which was about 15 feet high, of a saint in meditation. It
was told to me to be belonging to Guru Nanak which is the chief idol in the Gompha which
they worship. There was another idol of smaller size about 6 feet again told to be of Guru
Nanak. Other idols were of Lord Buddha and the goddess Tara. There were two robes worn on
Guru Nanak's idol; one red and another blue. The red was the one which according to them
given by the Lord himself while the blue was given by the king of Chaol in Tibet. The robe was
well preserved in a glass case. He also showed me Guru Nanak's footprints on a stone.)
DSG: Where did you get these foot marks from?

Head Lama: These foot prints were originally on a stone near Thanggu. We used
to worship these and a fair used to be held. These were blown off during road
construction. We found these with great difficulty from the Teesta River. This portion
was lying unscathed. We brought it here with full reverence and installed in the
Gompha.
DSG: Did Guru Nanak visit other places in Sikkim?

Head Lama: Yes, he visited numerous places in Sikkim and stayed here for about
85 days according to our records. The book is not at present here but is available at my
home which I will bring and show to you tomorrow. This book has complete records of
Guru Nanak's life and his visit to Sikkim specially.
DSG: Can you tell me name of other places where Guru Nanak visited?
Head Lama: There is a hot spring near Jaure Bridge about six kilometers from
here. These hot springs are the creation of Guru Nanak. He has visited Chungthang as
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well Phodong ahead of Mangan. There are no marks available here but his hands marks
are available at Gnalung and in Thanggu. These are in between Kalep and Thanggu. His
handmarks are on a big boulder. Guru Nanak visited Thanggu from Tibet and stayed
there for some days. He crossed to Yumthang from Sabula probably. From Chungthang
he visited Yoksom where Tibetan Army (Chinese Army) is camping at preset. He went
to about 100 places in Sikkim. He visited Muguthang. There is a place called Cheedang
(Kidang) about 6 km north of Muguthang. There is again a hand mark of Guru Nanak
on a boulder in Kidang. He visited Gurudongmar from Tibet and rested at
Gurudongmar. He came to Thanggu from Gurudongmar. He went to Thanggu and then
to Sabula, Yumthang and Lachung. Guru Nanak's hand marks are also preserved at
Munsithang near the hot spring which again was found out by Guru Nanak. Complete
history is in our book which I will read out to you once I bring from home. He has
visited Sakya and Samya monasteries in Tibet. Other details will be given to you
tomorrow evening when we meet.
DGS: Tashi Dille.

Head Lama: Tashi Dille.
Note: This researcher went to contact Lama next day, but the Lama was
evacuated to Gangtok, having fallen sick suddenly. He could not be contacted later. The
paintings of Guru Nanak were stated to be on the walls of Lachung Monastery about
which Mrs Bali, wife of Major Bali, wrote an article in detail. However, on checking at
Lachung, it was found that these paintings having gone old and were colour washed and
did not exist now.
The Head Lama showed me a robe presented to Guru Nanak by the king, a kamandal
and a footmark of the Guru on the stone. He also showed me the idol of Guru Nanak preserved
in the Gompha.
The head of this Lachen monastery used to tell the truth because he had no direct
connection with Guru Nanak, nor was he a follower of the Guru, nor did he get
anything by lying. He told the truth he knew. The cycle of time has taught him to lie or
to be greedy, I don't know what pressure he must have come under, he must know.
The locals say that the lakes, rivers, mountains, forests, etc., are inhabited by
spirits, they believe that if the lake is polluted, it gets annoyed and goes far away at some
other place. Their fear came to light when a Japanese sage by the name of Japani Baba
swam in the middle of the lake in Khechiopalri in 2006 which caused a lot of public
outcry in Sikkim. Because Japanese Baba was a resident of a foreign country, no legal
action was taken against him.
The Sikh soldiers and Major General PPS Bindra had set up a separate bathing place for
women here in 1998. Perhaps this is why the locals have turned against the Sikhs. They don't even
bathe on their own, and they do not like others to take bath in rivers or Lakes. They say that Lake
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Khechiopalri was first near a place called Rubdentse but it annoyed and moved from there to this
place, It may not happen that it gets annoyed and then again move to some other place.
At Thanggu I visited the monastery on the slope of the hill. The head lama
there also confirmed Guru Nanak’s visit to the area and his story was similar to that
given by Head lama of Lachen and the local people at Chungthang. He told me if the
idols of Guru Nanak in Thanggu Gompha.
Evidence no- 14, Col. Grewal also I also recorded the interview of
J K Bhutia, the local intelligence officer who knew lot of details of Guru
Nanak’s visit to the place. The details are given below in the form of
interview.
I also recorded the interview of J K Bhutia, the local intelligence officer who
knew lot of details of Guru Nanak’s visit to the place. The details are given below in the
form of interview:
EXTRACT OF AN INTERVIEW WITH SHRI J.K. BHUTIA

(JKB)INTELLIGENCE OFFICE, THANGGU OCT. 1987
DSG: Will you please tell me as to what all places in Sikkim did Guru Nanak
goes?
JKB: He came to Sikkim from Tibet via Nakula and visited Gnalung where he
rested. The area was very foggy and soggy and looked as if it is like hell hence Guru
Nanak called it hell because Gnalung in Tibetan means 'Valley of hell'. There from, he
visited the Muguthang valley. There a Rakshash (demon) known as Rambha used to
reside in the valley. He was harassing the human beings and the cattle. Guru Nanak
found him to be destructive and powerful and considered bringing him to True Path.
The demon came to know about Guru Nanak's intention and also his powers. He
changed his shape to various forms but could not escape from Guru Nanak's view. He
became a tiger, an eagle, a fish and a rat turn by turn but Guru Nanak followed him
throughout. Seeing this, he hid under a huge boulder thinking that he was out of the
reach of Guru Nanak. Guru Nanak waited close to the boulder and started playing with
two big boulders as if the children play with small pebbles. Rambha saw this from the
hole he was hiding in. He came out to look at the play closely. Seeing this, Guru Nanak
took out the weapon which, in Tibetan we call Phurba and threw at the demon. This
destroyed the right eye of the demon. Rambha fell on Guru Nanak's feet. Guru Nanak
advised him not to trouble human beings. Ramba took an oath never to trouble any
human being or animal thereafter. He requested the Guru for the third eye which Guru
granted him. Redeeming him, he proceeded further. From Muguthang he reached
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Thanggu area via Lungnakla and stopped at the Chopta Bridge. You might have seen a
chorten close to the bridge where a small rivulet flows in the form of a snake. Guru
Nanak's hand marks are available at Gnalung. From Thanggu, Guru Rimpoche went to
Chungthang and had his lunch. He went to Chungthang via Lachen. I also have the
information from the local people and the Thanggu Lama who has most of the details.
At Chungthang, Guru Nanak threw rice at the place close to where he was sitting. In
Sikkim initially, we have had rice at that the place only and nowhere else in the entire
Lachen and Lachung valleys.
From Chungthang Guru Nanak proceeded to Lachung. In the area of Bichhu
there used to be a very dangerous demon. This evil spirit was more powerful than that at
Guru Nanak also visited Guru Dongmar. The people had lot of problems
regarding water as all the lakes used to get frozen and people had no water to drink.
They projected their problems to the Guru, who hit the water with a stick. The place
where he hit never freezes. The water is also blessed by the Guru. The men and women,
who do not have children and take it, are blessed with a child. Now a fair is organized
every year by the local people on the lake area in honour of Guru Nanak's visit
At Gurudongmar I saw a Gurudwara with a tin roof on the bank of the lake with its
Nishan Sahib fluttering. Sri Guru Granth Sahib was being read by the Sikh priest and I paid
the obeisance. I read the board outside the Gurudwara which mentioned of Guru Nanak’s visit
to the place.
The Yak glaziers requested for perpetual water source since all the area got frozen
during the winter. Guru Nanak hit the lake water with his stick and the water at the
place was said to be available all the year round since it never froze in the small
area. Since further development of the Gurdwara was going on I used to visit the
Gurdwara from the hill almost daily and helped the development.
This was the only religious place in the area and no other temple existed. Only
Nishan sahib of the Sikhs fluttered in the entire area of the Lake and no other flag
was seen around.
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Evidence no-15, Col. Grewal in his affidavit reveals: At North
Bengal University I contacted Rigdzin Rimpoche whose son was in
Center for Himalayan studies where I had started my Ph.D. Record of
interview with Rigdzin Rimpoche is given below.
At North Bengal University I contacted Rigdzin Rimpoche whose son was in

Center for Himalayan studies where I had started my PhD. Record of interview with
Rigdzin Rimpoche is given below: This was reproduced in my books Travels of Guru
Nanak to Himalayas and East Asia: by National Book Shop and Amazing Travels of
Guru Nanak: bySGPC Sri Amritsar in May 2002.
RIGDZIN RIMPOCHE: AN INTERVIEW TAKEN IN OCT. 1987

Chhimed Rigdzin Rimpoche, a 68 year old Lama, is considered as the only
lineage holder and reincarnation of Nunden Dorje (Undeposed Powerful Thunderbolt),
the foremost disciple of Buddh Sakyamuni. He is also recognized as the re-incarnation of
Kyo-Chung Ltasa's Body. Nanam Dorje Dudjom's Speech and Guru Padamsambhava's
Mind. He was made in charge of the 12 Gomphas (monasteries) in the Eastern Tibet at
the age of 4 and has been controlling these even in 1958. After having migrated to India
in 1958, he helped to establish the Tibetan Government in exile and refugee children
village and handicraft centre. He recently retired after 25 years as the head on the Indo-
Tibetan Studies Department of Vishva Bharti University Shantiniketan in West Bengal
and is a Lama of high standing with in the Nyingma/Karmapa school of Tibetan
Tantric Buddhism. He is also an accomplished Yogi and has taught many religious
students in Europe and America. His interest is in Guru Nanak as one of the Guru
Rimpoche on Nyingma/Karmapa sect. He has translated Japuji in Tibetan in
consultation with the renowned scholar Rahul Sankratyan. He went on a visit to China
and Tibet to deliver sermons and agreed to trace out the route of Guru Nanak's travels in
China and Tibet. I interviewed him during his visit to North Bengal University where his
son U.C.Lama (a friend of mine) is a professor in the University.
The extracts of the interview are produced:-

(DSG: DS Grewal, CRR: Chhimed Rigdzin Rimpoche, UCL UC Lama)
DSG: Would you tell me something about your life ?

CRR: Though my name is Chimmed Riangdzen Rimpoche, but my more common
name is CR Lama. I was born in East Tibet in 1922 and recognized as reincarnation in
1925 when I was just 4 years old. I was born poor and my parents never expected that I
will ever be honored with such a great honour. During my recognition when Guru
Rimpoche Sulthun Sumbhu, head of the local monastery indicated my being the
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reincarnation of Ninden Dorje, number of other children of my age belonging of richer
families were brought before the council for consideration as reincarnation as the rich
and the authorities did not want that I, son of a poor man, should be declared as the
reincarnation of such an exalted Rimpoche. About 200 Lamas tested our virtues and
recommended me. Finally 5 Head Lamas each from central and eastern Tibet tested me
and found me to be the true re-incarnation. I was first recognized by the Realized Master
Tulku Tsurlo and later by nine other lamas which included the thirteenth Dalai Lama.
Three very special tang-rils (divinations) were performed in which various names were
written on paper and placed inside dough balls. At each of these tang-rils the only name
to remain floating in the water bowl was my name. These tang-rils were performed in
three highly auspicious places to guarantee their complete efficacy in front of Jowo
Statue (the most ancient statue in Tibet) in the Jor-khang temple in Lhasa and before the
assembly of Lamas engaged in powerful Protector Rites at the Khordong Gompha
(place of meditation). Finally I was declared as reincarnation and exalted Nunden
Dorje.
DSG: Do you believe in reincarnation?

CRR: Don't you believe in 84 lakh lives?
DSG: Do you still believe in miracles?

CRR: Yes I will ask you to listen to a chapter from my own life. At the age of 9, I took a
stone in my left hand and squeezed it thereby altering its shape. I being naughty as a
child used to be locked inside my room but due to my magical abilities, was always able
to escape without breaking the door or lock. At the age of 10, I discovered two
important volumes of Terma and an iron Terma box.
DSG: We Sikhs don't believe in miracles.

CRR: But Guru Nanak has shown number of miracles. He stopped a falling boulder in
Punjab; he rotated Mecca; he also directed a poor man to the treasure in the Bhutan. In
Tibet he subdued demons with miracles, In Kokonor he found treasure from lake.
DSG: Did Guru Nanak visit Tibet?

CRR: Yes, he did. He went to Mansarovar, he went to Lhasa, he went to Kokonor
Lake, and he visited Samye and Sakya monasteries.
DSG: How can you say this?

CRR: We worship Nanak Lama in all our monasteries and have installed his statues.
We mention him in our prayers; we have mention of Guru Nanak in our books. I have
also translated Japuji in Tibetan.
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DSG: What all routes did he adopt while visiting Tibet?
CRR: The route I can't tell exactly. But what I heard is that Guru Nanak or Nanak
Lama or Guru Rimpoche as we call him, came from Rawalsar through Durang in
Himachal Pradesh and visited Mansarovar and Kailash where he held discussions and
created a great impression on local people and the saints. From Mansarovar he went to
India probably and through Nepal crossed again to Tibet. He had visited Sakya
monastery and other adjoining areas. To my mind, he came to Sikkim from Sakya
monastery and went to Bhutan and to Lhasa through Tawang. Hand written scripts of
Guru Nanak is stated to be preserved in Lhasa. He also visited Kokonor Lake, a sacred
lake now in Inner Mongolia. In Tibet he is known as Nanak Lama, Guru Rimpoche and
also Guru Guopka Maharaj. He visited Samya Monastery also probably on return from
Tibet. Enroute he is stated to have visited Gokakula peak where even vultures cannot
reach.
DSG: Do the people in Tibet know about his visit?

CRR: Yes, I keep on visiting China and Tibet. There they mention about it.
DSG: Do you mean that he visited China also?

CRR: Yes. That is what I heard but I cannot say definitely. Guru Rimpoche had great
powers.
DSG: When did you translate Japuji in Tibetan?

CRR: I translated it in 1956-57 with the help of Rahul Sankratyan.
DSG: Did you get it published?

CRR: Not yet. I am eager to publish it but presently the manuscript is left at
Shantiniketan where I taught for sometimes as Head of Tibetan Department.
DSG: I will be eager to get it published. Will you be able to get it by May-June?
CRR: I will try. Presently I am to go to Germany and then to China and Tibet. On
return, I will give it to you.
DSG: Thanks, Tashi Dille

CRR: Welcome again, Sat Sri Akal.
I visited this area every year till 1992 when I was posted out. There was no other
change except a helipad was made near the Gurdwara and golf course came up nearby. Photos
taken during my stay are produced below:
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264
265
I consider the information given in this interview to be the real information
because in 1988 these lamas were telling the truth, they had no greed or pressure but
today it is, why it has changed today, God knows but we are still grateful to them for
preserving the traces of Guru Nanak from generation to generation and then keeping the
history alive. Believe me the entire Sikh community is and will always be indebted to
them. Even though we are embroiled in a long court battle but I am and shall always be
grateful to them.
I call them Sat Sri Akal with with my both hands clasped in due honor to them
and say thanks on behalf of entire Sikh community.
I have included these photos by Colonel Grewal in the special affidavit attached
to my petition as evidence, a copy of which you can also see here and I will share its
special report further.
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Please see Pic 024
Please see Pic 025
267
Please see Pic 026
Evidence no-16, an important paper written by a Tibetan Buddhist,

Tarungpa Tulku (12th in lineage of reincarnation), which was published
in India Times, Delhi dated March 6, 1966 (p.3) and was reproduced in
Punjab: Past and Present (1969).
Introduction of 12th Tulku Tarungpa ……
In Trungpa’s tradition, a tulku is “someone who reincarnates with the memories

and values of previous lives intact”. Chögyam Tarungpa (Chökyi Gyamtso, 1940–1987)
was one of the most influential teachers of Buddhism in the west. He is the founder of
Shambhala Buddhism.
As a heir to the lineage of Milarepa and Padmasambhava in Tibet. Tarungpa left
Tibet for India in 1959 after the Chinese occupation. There, by appointment of the Dalai
Lama, he served as the spiritual advisor for the Young Lamas Home School in
Dalhousie, until 1963.
268
I am uploading an important paper written by a Tibetan Buddhist, Trungpa
Tulku ,which was published in India Times, Delhi dated March 6, 1966 (p.3) and was
reproduced in Punjab: Past and Present(1969)
This small write up by a Tibetan Buddhist in exile share his admiration for
Sikhism due to Guru Nanak Dev JI'S spiritual ties with the Mystic Tibet and confirms
that:
(1) Guru Nanak Dev Ji visited Tibet during his travels and left mark of his
universal teachings in Tibet. That is why Guru Nanak Dev Ji is revered by the
Tibetans.
(2) After his exile from Tibet the author visited Harimandar Sahib and other
Gurdwaras as Mark of respect for the doctrines of Guru Nanak Dev Ji.
(3) He is so obsessed with the Universal Faith of Guru Nanak and Guru Granth
Sahib that he will love to translate Guru Granth Sahib in Tibetan Language.
(4) Guru Nanak Dev Ji is revered in Tibet in the same way in which Sage
Padmasambhava is worshipped.
(5) There is close affinity of Guru Nanak and Buddha's teachings on Keeping
Hair and reproving the Image Worship.
This small write up written 52 years back conclusively substantiate the fact that
Padmasambhava's sect and area of preaching is confined to Tibet only, and he never visited
Sikkim. Sikkim was inhabited 500 years later in 13th Century.
(6) The writer has mentioned Baba Bedi, full name P.L. Bedi father of film actor
Kabir Bedi and author of Brief Life of Guru Nanak Dev Ji and First Translation
of Zafarnamah into English.
Hence this piece of information by a Tibetan Buddhist is sufficient to demolish

the misleading lies and perjurious averments of the Sikkim Government Officials to
occupy Sikh Gurdwaras to convert them into Idol Worshippers Temples in the name of
Padmasambhava.
Gur-Fateh. Har Maidan Fateh.
A reprint of an article written by His holiness, the 11th Tarungpa Tulku (also a
line of reincarnated Tibetan lamas) in the Indian Express, Delhi, p. 3. March 6, 1966.
Guru Nanak in Tibet

By:- Tarungpa Tulku:
It gave me great pleasure when I was asked to write the article I have wanted for a long
time to say something about my interest of the religion of the Sikhs in India, and of my connection
with it. After my escape from Tibet, I live as a refugee in India for several years, alongside so many
of my countrymen. There I had the great good fortune to be looked after by a Sikh family, by Baba
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Bedi, his English wife and their three children. While I was with them, I was able to visit many of
the Sikh holy places and I was given hospitality there.
My interest in Sikhi is not only a personal one, however, in Tibet, Guru Nanak ji is revered
as an incarnation of Guru Padmasanbhav. Many of our pilgrims visited Amritsar and other holy
places which they looked upon as equal in importance to Baudh Gaya. They always said that the
Sikhs treated them with great respect and were very hospitable: ‘as our expression goes, they bowed
down to their fact.’ It seems that Sikhs really practice the doctrine of their religion; perhaps they are
the only ones who give such wonderful dana to travelers
Most Tibetans know that Guru Nanak visited Tibet, and the systical ideas of the two
religions are very similar. I have noticed that Sikhs never worship images in their shrines, but that
there is in the center of the book, the Guru Granth Sahib. In our tradition, one of the last things
that the Buddha said was that in the Dark Age after his death he would return in the form of the
books. “At that time,” he said, “Look upto me and respect me.” Just as we do not believe in
justifying rituals, so in the Sikh ceremonies, it seems that the people simply read and contemplate
the words of their text, so that no misunderstanding arises.
I was very interested in the Sikh symbolism of the three daggers; In Buddhism, a knife often
appears as the cutting off of the roots of the three poisons; greed, hatred and illusion. I was also very
interested in the Sikh practices never to cut one’s hair, as this is also the practice among Tibetan
hermits and contemplatives. The most famous of these was Mihrepa, who said that there were three
things that should be left in their natural state, one should not cut one’s hair, dye one’s clothes, nor
change one’s mind. It’s true that most Tibetan Monks wear yellow, and shave their heads; these are
practices that come from India, and symbolize humility and detachment from worldly things.
Outside the more organized monastic tradition, however the emphasis is that the natural goodness
and power of growth within should be allowed to develop freely without interference from outside.
Both Guru Nanak and Buddha said that their followers that the real nature of the universe
should never be limited by the idea of personal God or Gods. Those who made offerings at their
shrines should remember that whole universe was the power offering, offered before and itself.
Although Guru Nanak does not think of himself as the founder of a new school of thought, it seems
there is very much in common between our philosophies.
When i return to India, I hope to increase understanding of the Sikh religion among
Tibetan people, and it’s my wish one day to translate the Guru Granth Sahib into Tibetan. Now I
am living in England and I can see much good might be accomplished by Sikhism in England, and
Europe, and America, and I wish success to everyone whose concerns this is.
Courtesy: India Times, Delhi, March 6, 1966, p. 3.
Now we come back to our original objective that the first thing the Sikkim
government planned to do was to takeover the Gurdwara Dangmar from the Sikhs and
to remove all traces of Guru Nanak's visit in Sikkim.And whatever Guru Nanak Ji did
for the welfare of the people here, let all those deeds be done in the name of Master
Padmasambhava.
270
We have come to know that Guru Nanak Ji came to Sikkim and now we have a
lot of evidences but did Master Padmasambhava ever come to Sikkim? That is the
question before us. While we were reading about Sikkim, we did not find any evidence
of his visit to Sikkim. We are also sharing all this research with the readers so every
article, every word of it should be read very carefully as this research is having historical
facts in itself. Don't try to ignore it, this is our request.
Dr. Anurag Singh ji sent me a list and photo copies of the title cover of about 30 books
written on Tibet in past 300 years by people from different western countries who visited Tibet and
shared the gathered information but none revealed any word if Master Padmsanbhva ever
visited Sikkim.
Evidence no- 17: Belongings of Guru Nanak at

Lachen Monastery.
Now we unveil the lie of the head of Lachin Monastery! They have now changed
the commemoration of Guru Nanak Ji to Padmasambhava, the 'Chola' of Guru Sahib Ji
which is called 'Luga' in the local language. And 'Robe' in English. This and Guru Ji's
'Kamandal' (water carrier) and Guru Sahib Ji's 'Footprints' on a stone slab, are now
called the memoires of Master Padmasambhava. We will expose these lies in series.
1- Robe of Guru Nanak - This Chola was presented to Guru Nanak Ji by a local king
of Choel in Tibet. This evidence has been given by the head of Lachen Monastery in
1988, in an interview given to Colonel Grewal. In the transcript, it is clearly asked
and answers given in detail. After this interview, Colonel Grewal published it in his
books. Not only this Chola, but the history of Guru Ji's Kamandal and footprints has
also been described. At the same time we are telling the truth about the clothes worn
by Padmasambhava, what kind of clothes he used to wear, all this has been
authenticated by the Buddhists scholars. Even today Nyingmapa School which was
started by Master Padmasambhava himself in the 9th century, wears the same
clothes, the same dress which is in three layers, the authentic details of these clothes,
are also given below.
Guru Nanak's 'Chola' has not only been kept safely preserved in Sikkim, but
another 'Chola' at Dera Baba Nanak is also kept safe at Gurdasp.ur in Punjab but
whether any 'Chola' of Guru Padmasambhava could be seen anywhere in the world? He
didn't even wear a robe. There was a three-layered fabric that was wrapped around his
body. Today's lamas wear the same clothes.
You can also see the robe of Dhan Guru Nanak ji at Dera Baba Nanak in
Gurdaspur distt of Punjab in the following photo:
271
Pic 108
The war between the Gorkhas of Nepal and Sikkim begun in 1816, whatever
valuable historical items were in Sikkim such as Lahatsan Lama's clothes and other
religious items, all of them were collected and sent to Talung Monastery, which is far
away from the Nepal-Sikkim border presently in Chumbi Valley of Tibet. This
arrangement was made for security reasons. A list of all these items was also compiled
which was examined by the British political officer JC WHITE himself and duly signed
by him also
.Why these three memoiers (Cholas, Kamandals and footprints on stone slab)
were kept in Lachen Monastery but not sent to Talung Monastery, just because these do
not belong to Master Padmasambhava? These were Guru Nanak's memories, what
difference would have made to them if they had been looted or destroyed?
This narration was written by Sir JC White himself in his book 'Sikhism and
Bhutan' (p. 67).
272
Pic 109
Pic 110
2- Guru Nanak Ji's Kamandal (Water carrier): Guru Padmasambhava never carried
Kamandal. In his right hand he holds a weapon made of thigh bone, and in his left
hand a skull cup (head bone of the human), which the Aghori or Tantrics(sourcerers)
use as a cup or vessel. You can see a number of photos of Guru Padmasambhava in
every Buddhist Monastery while in no photo he is seen holding a water carrier in his
hand. And then how could the people of Lachen Monastery connect its history of the
Kamandal with Master Padmasambhava?
273
You will find many photos of Guru Nanak Ji where he is seen walking with
Kamandal in his hand or placed nearby while he rests.
Two such photos of Guru Nanak ji are also given below;
Pic 111
274
Pic 112
3- Guru Nanak's footprints on the stone slab: These marks are not only found in
Lachen Math of Sikkim, but also present in many other places like Nepal, Bidar
(Karnataka-India) and BalochistanPakistan also. We are also giving below the
photos of these landmarks so that you may not feel amused but aware with truth.
You will not find the footprints of Master Padmasambhava anywhere in the world.
• Guru Nanak's footprints in Lachen Mutt, Sikkim;
Pic 113
275
Pic 114
• Guru Nanak’s foot prints in Nepal;
Pic 115
276
Pic 116
Foot imprints of Guru Nanak ji on a boulder at Chungthang other then preserved on
a stone in Lachen
Pic 117
• Footprints of Guru Nanak at Gurdwara Nanak Jhira, Bidar-Karnataka,
Indiia.
277
Pic 118
▪ Foot prints of Guru Nanak ji in Balochistan, Pakistan
278
Evidence No. 18- Dress, outlook and
surroundings of Master Padmasambhava
Pic 119
Master Padmasambhava
Pic 120
279
Pic 120-a
Dress worn by Master Padmasanbhava:-Nyingma

Main article: Nyingma
Padmasambhava introduced the people of Tibet to the practice of Tantric

Buddhism.
He is regarded as the founder of the Nyingma tradition. The Nyingma tradition is
the oldest of the four major schools of Tibetan Buddhism. The Nyingma tradition
actually comprises several distinct lineages that all trace their origins to
Padmasambhava.
"Nyingma" literally means "ancient," and is often referred to as "Nga'gyur" or the
"early translation school" because it is founded on the first translations of Buddhist
scriptures from Sanskrit into Tibetan, in the eighth century.
The group particularly believes in hidden terma treasures. Traditionally,
Nyingmapa practice was advanced orally among a loose network of lay practitioners.
Monasteries with celibate monks and nuns, along with the practice of reincarnated
spiritual leaders are later adaptations, though Padmasambhava is regarded as the
founder of Samye Gompa, the first monastery in the country. In modern times the
Nyingma lineage has been centered in Kham in eastern Tibet.
Indian Buddhism
280
In India, variations of the kāṣāya robe distinguished different types of monastics.
These represented the different schools that they belonged to, and their robes ranged
widely from red and ochre, to blue and black.
Between 148 and 170 CE, the Parthian monk An Shigao came to China and
translated a work which describes the color of monastic robes used in five major Indian
Buddhist sects, called Da Biqiu Sanqian Weiyi (Ch. 大比丘三千威儀 ).Another text
translated at a later date, the Śāriputraparipṛcchā, contains a very similar passage
corroborating this information, but the colors for the Sarvāstivāda and Dharmaguptaka
sects are reversed
In traditions of Tibetan Buddhism, which follow

the Mūlasarvāstivāda Vinaya, red robes are regarded as characteristic of the
Mūlasarvāstivādins.
According to Dudjom Jigdral Yeshe Dorje, the robes of fully ordained
Mahāsāṃghika monastics were to be sewn out of more than seven but no more than
twenty-three sections.The symbols sewn on the robes were the endless knot (Skt. śrīvatsa)
and the conch (Skt. śaṅkha), two of the aṣṭamaṅgala, auspicious symbols in Buddhism.
According to this enlarged story, King Trisong Detsen, the 38th king of the
Yarlung dynasty and the first Emperor of Tibet (742–797), invited
the Nalanda University abbot Śāntarakṣita (Tibetan Shiwatso) to Tibet. Śāntarakṣita
started the building of Samye.Demonical forces hindered the introduction of the
Buddhist dharma, and Padmasambhava was invited to Tibet to subdue the demonic
forces. The demons were not annihilated, but were obliged to submit to the
dharma. This was in accordance with the tantric principle of not eliminating negative
forces but redirecting them to fuel the journey toward spiritual awakening. According to
281
tradition, Padmasambhava received the Emperor's wife, identified with the dakini Yeshe
Tsogyal, as a consort.
Translations
Main article: Tibetan Buddhism
Statues of Padmasambhava, Buddha and Amitayus at Namdroling Monastery.
King Trisong Duetsen ordered the translation of all Buddhist Dharma Texts into
Tibetan. Padmasambhava, Shantarakṣita, 108 translators, and 25 of Padmasambhava's
nearest disciples worked for many years in a gigantic translation-project. The
translations from this period formed the base for the large scriptural transmission of
Dharma teachings into Tibet. Padmasambhava supervised mainly the translation
of Tantra; Shantarakshita concentrated on the Sutra-teachings.
Nyingma
Main article: Nyingma
Padmasambhava introduced the people of Tibet to the practice of Tantric

Buddhism.
He is regarded as the founder of the Nyingma tradition. The Nyingma tradition is
the oldest of the four major schools of Tibetan Buddhism.The Nyingma tradition actually
comprises several distinct lineages that all trace their origins to Padmasambhava.
282
"Nyingma" literally means "ancient," and is often referred to as "Nga'gyur" " or
the "early translation school" because it is founded on the first translations of Buddhist
scriptures from Sanskrit into Tibetan, in the eighth century.
The group particularly believes in hidden terma treasures. Traditionally,
Nyingmapa practice was advanced orally among a loose network of lay practitioners.
Monasteries with celibate monks and nuns, along with the practice of reincarnated
spiritual leaders are later adaptations, though Padmasambhava is regarded as the
founder of Samye Gompa, the first monastery in the country.In modern times the
Nyingma lineage has been centered in Kham in eastern Tibet.
Bhutan
Main articles: Bhutan, History of Bhutan, and Buddhism in Bhutan
Bhutan has many important pilgrimage places associated with Padmasambhava.

The most famous is Paro Taktsang or "Tiger's Nest" monastery which is built on a sheer
cliff wall about 500m above the floor of Paro valley. It was built around the Taktsang
Senge Samdup (stag tshang seng ge bsam grub) cave where he is said to have meditated in the
8th Century. He flew there from Tibet on the back of Yeshe Tsogyal, whom he
transformed into a flying tigress for the purpose of the trip. Later he travelled
to Bumthang district to subdue a powerful deity offended by a local king. According to
legend, Padmasambhava's body imprint can be found in the wall of a cave at
nearby Kurje Lhakhang temple.
Iconography, manifestations and attributes;
Iconography;
283
Padmasambhava Wall painting at Paro bridge (Bhutan).
General
• He has one face and two hands.

• He is wrathful and smiling.
• He blazes magnificently with the splendour of the major and minor marks.
Head
• On his head he wears a five-petalled lotus hat,which has

• Three points symbolizing the three kayas,
• Five colours symbolizing the five kayas,
• A sun and moon symbolizing skilful means and wisdom,
• A vajra top to symbolize unshakable samadhi,
• A vulture's feather to represent the realization of the highest view.
• His two eyes are wide open in a piercing gaze.
• He has the youthful appearance of an eight-year old child.
284
Skin
• His complexion is white with a tinge of red.

Dress
• On his body he wears a white vajra undergarment. On top of this, in layers, a red robe, a
dark blue mantrayana tunic, a red monastic shawl decorated with a golden flower pattern,
and a maroon cloak of silk brocade.
• On his body he wears a silk cloak, Dharma robes and gown.
• He is wearing the dark blue gown of a mantra practitioner, the red and yellow shawl of a
monk, the maroon cloak of a king, and the red robe and secret white garments of a
bodhisattva.
Hands
• In his right hand, he holds a five-pronged vajra at his heart.

• His left hand rests in the gesture of equanimity,
• In his left hand he holds a skull-cup brimming with nectar, containing the vase of
longevity that is also filled with the nectar of deathless wisdom and ornamented on top by
a wish-fulfilling tree.
Khatvanga
The khaṭvāńga is a particular divine attribute of Padmasambhava and intrinsic to
his iconographic representation. It is a danda with three severed heads denoting the
three kayas (the three bodies of a Buddha, the dharmakaya, sambhogakaya, and
nirmanakaya), crowned by a trishula, and dressed with a sash of the Himalayan
Rainbow or Five Pure Lights of the Mahabhuta. The iconography is utilized in various
Tantric cycles by practitioners as symbols to hidden meanings in transmitted practices.
• Cradled in his left arm he holds the three-pointed khatvanga (trident) symbolizing
the Princess consort Mandarava, one of his two main consorts.who arouses the
wisdom of bliss and emptiness, concealed as the three-pointed khatvanga
trident. Other sources say that the khatvanga represents the Lady Yeshe Tsogyal, his
primary consort and main disciple.
• Its three points represent the essence, nature and compassionate energy (ngowo,
rangshyin and tukjé).
• Below these three prongs are three severed heads, dry, fresh and rotten, symbolizing
the dharmakaya, sambhogakaya and nirmanakaya.
• Nine iron rings adorning the prongs represent the nine yanas.
• Five-coloured strips of silk symbolize the five wisdoms
285
• The khatvanga is also adorned with locks of hair from dead and living mamos and
dakinis, as a sign that the Master subjugated them all when he practised austerities in
the Eight Great Charnel Grounds.
Seat
• He is seated with his two feet in the royal posture.

Surrounding
• All around him, within a lattice of five-colored light, appear the eight
vidyadharas of India, the twenty-five disciples of Tibet, the deities of the three
roots, and an ocean of oath-bound protectors.
There are further iconographies and meanings in more advanced and secret stages.
Attributes
Pure-land Paradise
Main article: Pure land
His Pureland Paradise is Zangdok Palri (the Copper-Coloured Mountain).

The names of the Padmasambhava avatars mentioned above are written next
to each of them (Image + description), clicking on them opens the following photo in
which the photos of 8 people around Padmasambhava's photo appears. These are the
incarnation of Padmasambhava.
None of them ever went to Sikkim and there is no question of their reaching at
Guru Dang Mar. The ecclesiastical department of the Sikkim government has also
accepted this, a copy of which is given below. This is in the reply filed by the Sikkim
government and submitted by Respondent No. 1.
Padmasambhava - 8 Forms
Description
Vajradhara, Padmasambhava (Tibetan: dorje chang, pe ma jung ne. English: the
Vajra Holder, Lotus Born) with the consort Yeshe Tsogyal, surrounded by various
emanations and Nyingma lineage gurus.
Dark blue in color, peaceful, with one face and two hands holding a vajra and
bell crossed at the heart, embracing the white consort, the great Vajradhara is seated in
vajra posture. Lavishly adorned with gold and jewel ornaments of crowns, necklaces,
bracelets and various coloured silks and scarves, the Lord and consort sit atop a moon
and multi-coloured lotus seat within a rainbow sphere in the sky.
286
At the top center is Samantabhadra, dark blue, the primordial Buddha, attended
on each side by two bodhisattvas. Below that is the Buddha Amitayus, red, with consort.
Vajrasattva and Avalokiteshvara sit to the left and right, both white with one face and
two hands. Below those, to the left and right are the great Indian pandits Nagarjuna and
Asanga.
To the right and left along both sides are various deities and gurus, emanations of
Guru Rinpoche. At the bottom center seated in a rainbow sphere is Guru Rinpoche
Padmasambhava, performing the teaching gesture (mudra), with the King, ministers,
people and daemons of Tibet seated in front and to the sides, and a large bowl of
offerings. Surrounding that, also in rainbow spheres are the main students of Guru
Rinpoche.
At the bottom left are two lama figures seated on cushions and wearing monastic
robes. The lama with the yellow pandita hat performs the gestures characteristic of the
Fifth Dalai Lama.
287
"Immutable, omnipresent, Lord of Pristine Awareness. Unshakable reality of
great bliss. Supreme treasure of wishing jewels; to the great Vajradhara I bow."
(Nyingma liturgical text).
In the Nyingma tradition Vajradhara is the activity emanation of the primordial buddha
Samantabhadra. The subject of the painting is a Terma (Treasure) form of peaceful Guru
Rinpoche appearing as Vajradhara embracing the consort Yeshe Tsogyal. The
arrangement of the painting with rainbow spheres, stylized bars and small circles of light
indicate that it is based on a visionary experience.
(Some Tibetan lettering is visible along the borders at the bottom of the
painting)
https://www.himalayanart.org/items/403
Padmasambhava is said to have taken eight forms or manifestations (Tib. Guru

Tsen Gye) representing different aspects of his being, such as wrath or pacification for
example. According to Rigpa Shedra the eight principal forms were assumed by Guru
Rinpoche at different points in his life. The Eight Manifestations of Padmasambhava
belong to the tradition of the Revealed Treasures (Tib.: ter ma).
http://www.stupa.com/eight-manifestations-of.html
• Guru Orgyen Dorje Chang (Wylie: gu ru U-rgyan rDo-rje 'chang, Sanskrit: Guru
Uddiyana Vajradhara) The vajra-holder (Skt. Vajradhara), shown dark blue in color in
the attire of the Sambhogakaya. Depicted in union with consort. (See image +
description)
• Guru Shakya Senge (Wylie: shAkya seng-ge, Skrt: Guru Śākyasimha) of Bodh Gaya,
Lion of the Sakyas, who learns the Tantric practices of the eight Vidyadharas. He is
shown as a fully ordained Buddhist monk. (See image)
• Guru Pema Gyalpo (Wylie: gu ru pad ma rgyal-po, Skrt: Guru Padmarāja) of
Uddiyana, the Lotus Prince, king of the Tripitaka (the Three Collections of
Scripture). He is shown looking like a young crowned prince or king. (See image +
description)
• Guru Pema Jungne (Wylie: pad ma 'byung-gnas, Skrt: Guru Padmakara) Lotus-arisen,
the Saviour who teaches the Dharma to the people. He is shown sitting on a lotus,
dressed in the three robes of a monk, under which he wears a blue shirt, pants and
heavy Tibetan boots, as protection against the cold. He holds the diamond-scepter of
compassionate love in his right hand and the yogi's skull-bowl of clear wisdom in his
left. He has a special trident called khatvanga of a wandering Yogi, and wears on his
head a Nepalese cloth crown, stylistically designed to remind one of the shape of a
lotus flower. Thus he is represented as he must have appeared in Tibet. (See image +
description),
288
• Guru Loden Chokse (Wylie: gu ru blo ldan mchog sred; Skrt: Guru Mativat Vararuci[32])
of Kashmir, the Intelligent Youth, the one who gathers the knowledge of all worlds.
He is shown in princely clothes, beating a hand-drum and holding a skull-bowl. (See
image + description)
• Guru Nyima Ozer (Wylie: gu ru nyi-ma 'od-zer, Skrt: Guru
Suryabhasa or Sūryaraśmi ), the Sunray Yogi, who illuminates the darkness of the
[32]
mind through the insight of Dzogchen. He is shown as a naked yogi dressed only in
a loin-cloth and holding a Khatvanga which points towards the sun. (See image +
description)
• Guru Dorje Drolo, (Wylie: gu ru rDo-rje gro-lod, Skrt: Guru Vajra ?) the fierce
manifestation of Vajrakilaya (wrathful Vajrasattva) known as "Diamond Guts", the
comforter of all, imprinting the elements with Wisdom-Treasure. (See image +
description)
• Guru Senge Dradog (Wylie: gu ru seng-ge sgra-sgrogs, Skrt: Guru Simhanāda[32]) of
Nalanda University, the Lion of Debate, promulgator of the Dharma throughout the
six realms of sentient beings. He is shown in a very fierce form, dark blue and
imitative of the powerful Bodhisattva Vajrapani, holding a thunderbolt scepter in one
hand and a scorpion in the other. (See image)
289
Eight Manifestations of Padmasambhava;
Guru Padmasambhava, Guru Shakya Senge
Guru Padma Gyalpo Guru Padma Jungné
290
Guru Loden Choksee Guru Nyima Özer Ray of Sun
Guru Dorje Drolo Guru Sengé Dradok, the Lion's Roar
291
Evidence No. 19 - Even in the maps printed 100 years ago, this
Lake can be seen indicatedas Guru Daang Maar Lake till date.
There is no sign of a temple or a place of worship marked on this Lake in any

atlas published anywhere in the world. In any map published by the Survey of India or
the Tourist Department, only Guru Dang Mar is found written, nowhere the status of
this Lake is written as a sacred lake.Even there is no sign of this Lake as sacred or a
temple or a gompa or a monastery in any map prepared by the Indian Army.
John Cloud White, also known as the Father of Sikkim, had camped here on the
bank of the Teesta while marking the border between Sikkim and Tibet. He did not write
a word about this lake whereas he walked in every corner of Sikkim on foot.
Though he stayed in Sikkim for 21 years but he did not give any proof that the
Tantric Guru Padmasambhava of Tibet ever visited Sikkim.
In the same way, it has come to our notice that the people of Chungthang used to
take the name of Chungthang as Nanak Thang to keep alive the memories of visit of
Guru Nanak ji there and blessing them.This secret has also been revealed by the first
Sikhs who came here like Major NS Issar, Surinder Singh Ji and Giani Brahma Singh Ji
in their writings.
Why would we change the name of a place? Beyond this across the border there
is a city in China called Nanking which is named after Baba Nanak. Whether the name
of this city is named by us Sikhs?
In order to honor any Pir, Prophet, Avatar etc., a place is named by his disciples
to keep his memory alive forever. Guru Nanak Ji came here, the people of this state kept
this history alive for 500 years, but now under some greed or pressure if they have
started denying and becoming dishonest, they are on the fault, not we.
We are providing photocopies of some of the maps published by or with the
approval of the Sikkim government in which you can see the name of the Lake as 'Guru
Dang Mar' and none of these show any mark of any sign of religious place of worship at
this place.
292
Pic 121
Pic 122
293
Pic 123
Pic 124
294
The Sikkim High Court has sought maintenance on Gurdwara Sahib from
Gurudwara Committees, which means that if the Gurdwara is historic then a historical
evidence needs to be produced and if there is a property dispute over the Gurdwara, then
the petitioner should go to the Lower Court. In this case, Delhi Sikh Gurdwara
Management Committee, Shiromani Gurdwara Prabandhak Committee and Siliguri
Gurdwara Committee have a common front but in court the Siliguri Gurdwara
Committee only is named as petitioner.Now this united front does not want to go into
the history of Gurdwara! Now if they do not go through histories and refuse in court, the
judge can dismiss the case on not proving maintainability of the petition. This spectacle
has already taken place in the court. Probably in June 2018, Chief Justice of Sikkim
High Coury Sh. Ajay Bisht had asked them about the history, their council Riteish
Khatri replied that the other lawyer of their team would give history. Naveen Barik, the
second council said that Riteish Khatri would tell. The judge got furious and clearly said
that if there is a dispute over the building of the Gurudwara; go to the Lower Court but
what were they doing there?
We were present there, my lawyer Loomba ji requested the judge that we could
tell the history in the court and details upon its historical significance, so please we must
be given an opportunity.
The judge told my lawyer that they call themselves the main petitioner; it is their
duty to tell the history. He gave them only three days time but at our request, first 2 days
and then seeing us coming from far away, he gave us a month's time. The hearing upon
maintainability is still pending. It is now 23rd March 2019, what will be their strategy, it
is very difficult to predict in advance but we are fully prepared for it if given opportunity.
Evidence no. 20- Now we write on Master Padmasambhava who

never came here in Sikkim! It's just like a guy goes to college every day,
works hard and sits for an exam but when the result is out, the college
pass that student who has never even entered the college in his life.
In September 2017, we filed a case against the Sikkim government in the court
but we did not have any evidence to prove whether Master Padmasambhava came here
or not. By the grace of God, we came in contact with a Sikh scholar, Dr. KTS Sarao
who went to Baku, Kazakhstan and collected evidence on Guru Nanak's visit there. I
called him and told him my problem because he was the head of the Buddhist
Department of religious study at Delhi University. He informed me that he was also a
nominated member of Namgyal Institute, Gangtok, Sikkim. In a statement the
authorities of this institute had stated that Guru Padmasambhava had come to Guru
Dangmar Lake, so I requested him to provide correct information in this regard.
295
Accepting my request, about a month later he replied me in an email on 21st
January 2018, by saying that without the Samye Moastery, Lhasa alone, without any
historical evidence, it would be impossible to say where Master Padmasambhava had
gone and where not. After the 12th century, there were many opinions in his name for
the propagation of Buddhism, but only in Tibet and Bhutan but not in Sikkim.
It gave me a ray of light that Master Padmasambhava has no link with the land
of Sikkim.
Pic 125
Pic 126
296
Pic 127
Now when copies of these mails will be presented in the court, it will be
difficult for the representatives of the Namgyal Institute officials or the respondents
to file any evidence in their reply as there is no evidence on his visit to Sikkim is
available.
Pic 128
297
Pic 129
I also sent an e-mail from New York to Snow Lion, a Tibetan-language printing
press, asking them to send me a book with information about Padmasambhava's arrival
in Sikkim, but they did not respond. Reminder was also sent but no response was given.
It is clear that the Sikkim government wants to create a history only through its
own logic while history cannot be created or erased by logic.
According to the information filed in the court by the ECCLESIASTICAL
DEPARTMENT of the Sikkim government, it has been admitted by them that they do
not have any solid evidence on visit of Guru Dangmar Lake by Master Padmasambhava
or his 3-4 other incarnations.
298
Pic 130
But at the same time, this department has resorted to the head of Lachen
Monastery to cover up its lies and truth. For this, an imaginary story was created in the
name of a lama Pema Lingpa who was a resident of Bumthang, Bhutan and his life span
is said to be 1450-1521.
He was the fourth Guru of his linage of incarnation. He is said to be Terton or the
searcher of hidden religious treasure. He had also learned the art of Tantra Mantra
(sourcing) in his time. Once he entered in Bumthang Lake with a lit butter oil lamp and
when he came out of the Lake, the lamp was still burning, he had t lhe lamp in one hand
and some books in the other hand. This is how he came to be known as the Terton or
searcher of hidden religious literature.
Now this is what the Sikkim government has written in court, clearly stating that
they have no evidence of Master Padmasambhava's visit to Guru Daang Maar Lake and
there is not any conclusive information regarding this. However, these maneuvers are
still being played to grab the Gurdwara and build a Buddhist Monastery on the site of
the Gurdwara there.
These areas are insecure for the Sikhs, the police are theirs, the government is
also theirs, and the Sikh army has been removed from there by making pressure on army
officers by the state government officials from there. Therefore the Gurdwara Sahib now
cannot be protected because being situated on high altitude and esteem cold climate with
the temperature in minus, the Guru Granth Sahib ji cannot be enlightened and the care
taker can't be permitted to live there all over the year. Still the Gurdwara is takenover on
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false historical claims. After this page, in the following pages, the writing of Pema
Lingpa is given in Tibetan language which is filed in the court as evidence by Sikkim
govt.In fact, if we examine this writing, and then everything is understood.
Pic 131
Pic 132
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Pic 133
Pic 134
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They have a prayer called NYA SOL (Prayer of Nature). It was also written by
CHADOR, the third king of Sikkim, in the first decade of the 18th century, in 1705-06,
with the consent of Lahatsan Lama. With this permission the Lepchas and Bhutias both
communities’ inhabitants of Sikkim embraced Buddhism. Through this prayer these
locals were permitted to worship the spirits of these mountains, rivers, lakes etc. as per
the traditions of their old religion Bon or Pon whereas Buddhism have no faith in spirits.
We have exposed the lies of the head of this head Lama of Lachen monastery in
the previous pages. If there was any historical evidence about Master Padmasambhava's
visit to Sikkim or at Guru Daang Maar, then why didn't the Ecclesiastical Department of
Sikkim made its claim, why does Karmapa Guru or Dalai Lama both silent till this day.
Is he the only historian in Sikkim? Why didn't any Professor/Lecturer/historian from
Sikkim University made this claim? Why Delhi University's department of Buddhist
Study Center could not provide any evidence? Why couldn't the New York press called
Snow Lion, which publishes Master Padmasambhava and Tibetan literature, answer?
Because this is an empty lie and none of them can claim to make it true.
NYA SOLE PRAYER

My Custom and My Tradition - Sikkimese Bhu
History of the Nature Worship that evolved into a Pang Lhabsol:
(An extract taken out from my research work)
Copy right: S.G. Dokhampa.
Pang Lhabsol: A day long ceremony is performed on 15th day of the seventh
lunar month corresponding to the month of August every year. Formerly it was
observed with warrior Dance at Royal Chapel at Gangtok. Later spread to other
parts of Sikkim. Today, this festival is mainly held at Pemayangtse monastery in West
Sikkim, Rabongla Monastery in South Sikkim and Thangu Gonpa in North Sikkim with
warrior dance. However, normal prayers are offered in all the major monasteries
throughout the country.
History: The Lepchas probably appeared in Sikkim between 11th to 12th
centuries A.D. They are strictly a nature worshipper and worship the Demigods of the
mountains in a shamanistic way by offering fruits, grains, sacrificing fowls and goats to
appease the gods and demons for peace and prosperity or to escape the wraths of the
spirits. They address Khangchen Dzonga as ‘Kongchen Chu Rum’,Yab-due at Kali
Zohra (W.B.) and worshipped with great fervent.
About the end of the 13th century A.D, Jo Khye Bumsa and his wife Jomo Guru
who were then settled at present Chumbi Valley, in Tibet, came in contact with Lepcha
Priest Thekung Tek and his wife Nyukong Ngal at Byaktse in present north Sikkim.
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Khye Bumsa, to whom the majority of the present native Bhutias trace their origin,
was guided by Guru Rinpoche in his dream to seek a boon of child from the above Priest
couple. The destiny has brought the two Chiefs together to create a history of the
kingdom of Dejong with separate entity in the southern borderland of Tibet.
Miraculously, Thekong Tek’s boon took effect and Bumsa Couple had three sons
in three consecutive years. Once again Bumsa couple met the Priest couple and paid
their gratitude with gifts. The priest couple was pleased see them once again and at the
same time Thekung Tek predicted that- "The sons who were born from your blood
and my boon will be the future ruler of this hidden land". So as desired by Thekong
Tek, a blood brotherhood was sworn between Thekong Tek and Ghye Bumsa by
invoking Mount Khangchen Dzonga and other local Spirits to be the witness of that
historic convention. They prayed for harmonious co-existence of the future generation
and live as blood brothers. The site where they met for the convention was marked by
stones erected upright and called it ‘Kabi Longtsuk’ which means –‘Erection of the
Blood Stones.’
Thereafter the worship of the Local Guardian Deities became more significant
to both Lepchas and Bhutias. People believe that the mountain spirits are the real
custodian of the land and worshipping them has become a way of their life. The snowy
mountains, rocks, lakes and the caves are home of various protecting spirits as per
their belief. Therefore, the people worship them and do not venture to encroach upon
their sanctified area. In which godly spirit of the Mount Khang-chen Dzonga is chiefly
worshipped. Next to Khang-chhen Dzo-nga, the other powerful deities worshipped
during the Pang Lhasol are Yab-due and Pawo Hungri who undertook to guard the
Southern Exit Path of this Hidden Land and middle terraces respectively. But the
former Deity Yab-due being a wrathful deity was worshipped with animal sacrifices
by the primitive inhabitants.
Later, in 17th century A.D, Buddhism was established in this land by the grace of
three pioneer lamas namely Gyalwa Lhatsun Chenpo, Ngadak Sempa Phuntshog
Rigzin and Kathok Kuntu Zangpo, who came from Tibet. Among them, Gyalwa
Lhatsun Chenpo had a pure vision (dag-sNang) of all the Guardian Deities of Sikkim, and at the
same time he also noticed the locals worshipping the mountain deities. However, he did not like the
manner of worshipping the Deities and gave some rectification to it by means of composing a
special prayer text called "Nay-sol" which is dedicated to the Guardian Deities that recognized by
Lord Guru Padmasambhava in 8th century A.D.during his quest for hidden land. Lhatsun
Chenpo then named this summer prayer feature as “Naysol’ (gNas-gsol). ‘Nay’ means
sacred places i.e. spiritually recognized mountains, rocks, lakes, caves and the springs.
"Sol" means to worship or propitiate the Deities which are looked upon as the guardians
of this Hidden Land.
Later, Lama Lhatsun Chenpo, while composing a prayer manual, bestowed
Yabdue a new title as ‘Magon Chamdral’(Ma-dgon lCham-bral) which is an epithet of
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Mahakala Deity (a Supreme Protective Divinity of Buddhism). The bloody sacrifices
were excluded from the lama’s way of worship but offering of a piece of meat and a
cup of wine has been prescribed for satisfying them.
In the shrine, the Pangtoed dancers, after purifying themselves, erect effigies of
Deity Khangchen Dzonga and Yab-Due with clean cotton and linens. Thereafter they
are attired with traditional robes and masks. The fruits are offered in front of the Dzonga
while one Paan with the vermilion powder, a portion of meat and a cup of blood are
offered to Yabdue as per the old custom. An unforgotten practice of offering Bhaltshens
to important sacred places during the Pang Lhabsol is still followed by Pemayangtse
monastery with coordination by Tsuklakhang monastery, the erstwhile Royal chapel,
Gangtok.
https://www.facebook.com/sikkimesebhutiatraditionalrites/posts/history-of-the-
nature-worship-that-evolved-into-a-pang-lhabsolan-extract-taken-o/284240258448307/
Journey to Dzongri Dablhagang.

According to Shri Tempa Gyatso lama, Pemayangtse monastery performs a
ritual dedicated to Drakpo Dezhi or 4 wrathful deities during the sixth month and by
30th of this month the sacred thread (Bhetshen) arrives from Gangtok. From
Pemayangtse, they dispatch the Bhaltsen or the sacred thread to different places of
worship, such as, Dechenphug, Sharchog Beyphug, Khandro Sangphug, Lhari
Nyingphug, khachoedpalri and Dzongri by deputing a team of monks with honorarium
provided by the Darwar. The excess expenditure was often met up from the Monastic
Treasury. A set of 5 different coloured flags depicting the victorious banner were also
sent with the Bhaltsen, especially to the four holy Caves.
The mission is inevitable for the team of monks as they call it ‘Dugyuk’ and every
year they go for the mission turn wise. Those who go to Dzongri also visit the Milky
Lake called ‘Phutsho Karpo’, kabur la-tsho, lamtsho lake and ‘Yongdzok Drak’. The
team of lamas, after taking the charge of doing this task, starts their journey from the 9th
day of the 7th month. On the day of the journey, they assemble at the monastery and
place the Bhaltsen in front of the shrine and have tea. Thereafter the ceremony begins
with ‘kheylen’ (Prayer to the local deities.) followed by other manual prayers dedicated
to Lord Guru.
Thereafter, their journey is announced by blowing conch shells from the three
corners of the monastery signifying a Dzokchen or Great accomplishment followed by
drum beats. Immediately after, the team leaves the monastery, then tie the thread from
the sacred thread to the Tabab Choedten situated below the Gonpa and thereafter offer
the same to the Choedten of Jetsun Mingyur Paldon in the same location. Subsequently,
the team of lamas is received at the Chongphung village by the devotees and villagers.
The lamas halt there, for few minutes offering a short kheylen, collects the token share of
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offering (Changphue Chumphue) which includes Rice and Marwa from the villagers and
leave for Yuksam.
On the way, a set of threads are also offered in the bridge over Rathongchu, just
below Thingling Village, where people of Melli, Khechopalri and surrounding villages
gather with their share of offering. Thereafter, on reaching Yuksam, as has been
tradition since the time of Kyabgon Jigmed Pawo, the Limboos of Yuksam give a drum
reception at a place called ‘Ting Ting’ and are conducted to the Norbugang at the
residence of Yap Maila, Lt. Sonam Wangyal , where the villagers gather for offering
their share to the Guardian Deities. Here, they perform the same prayer for few minutes
while the owner served tea and lunch to the visiting lamas.
Thereafter the team makes their halt at Yuksam Mani Lhakhang but in the
evening they prepare tormas for the Tshechu Puja. Next day, the lamas conduct the
Tshechu Puja in a grand manner. Thereafter, they proceed towards Dzongri either on
the same day or on the next day.
After reaching Dzongri, they halt for the night. Next day, they make arrangement
for the Naysol ceremony at Dzongri. In the mean time, they visit other sacred places
such as Phutsho Karpo (Milky Lake), Kabur lake, Lamtsho etc. However, on the 15th
day, it is compulsory to visit Dablhagang and erect flags of five different colours
depicting Gyaltsen Tsemo Pungyen (Victorious Banner) on which the banner and the
sacred threads meant for the Chief Guardian Deity Khangchen Dzonga and Dud-tsen
Lu-sum are tied.
Interestingly, lamas consecrate the yaks and sheep grazing in the mountain every
year by tying scarves around their neck and smudging a piece of butter on their forehead,
proclaiming them as Zung (an animal consecrated as a pet animal of the Local Guardian
Deity), “These are your Zung! You, all the chief deities of upper, middle and lower
terraces, these animals are the offering we have made to you all!” Afterwards, these
animals are fed with salt they brought from Yoksam as the animals hardly get salt in the
mountain area.
Simultaneously, the Lepcha Bongthim/Shamans also worship the Local
Guardian Deities at Kali Zohra, (W.B) Nung (Tingvong) in North Sikkim, a place called
Pomdong at Gangtok and other places. The tradition is still retained and till this day, the
devotees aspire to take part in the journey with the team of lamas sent from the
Pemayangtse monastery.
Pangtoed Chham or Warrior Dance.

On the day of ritual dance or Pangtoed Chham, the festival normally begins in
the morning with Thuesol or Purification of the dancers by the lamas. Afterwards, a
traditional ritual called "Khay-Len" is performed by the lay priest.
This prayer signifies the people’s apology to the supreme Guardian Deities for
violating their vows and doing the restricted activities deliberately or unknowingly. The
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priest also recaps the past promises made to Guru and thereby seeks for future
safeguardness.
Thereafter, the dancers emerge out of the monastery with a yells of war cry which
signifies a battle action against the evil spirits. After a first round of dance, the dancers
representing Khangchendzoga and Mahakala are escorted out of the monastery turn
wise by Pangtoed dancers and led them to take their seat. The warrior dancers then offer
a "Bedh" or Hymn to Kanchenjunga and Mahakala. There are six kinds of hymns, of
which I present you the English translation of Khangchen Dzonga and Mahakala hymns
as under:
(1) Hymns to Khang-Chen-Dzo-nga:
Oh! Sentry of father Ugen Padma!( Guru Rinpoche)
Menace to the entire evils of ten spiritual spheres.
You are the Guardian of the holy land De-jong.
Head of the entire haughty Gods and Demons.
You are the Guardian of the five treasures.
You are the war god of youth like us.
You emit flames like that of fire, which engulfs the three worlds.
Your super soul is not diverted
out of the sphere of Dharma.
You mount on a lion’s back while
the Deva and Demon forces flocked with you.
Your three eyes boil with blood
When your temper arises.
You do seat on the frightful throne in posture of pride.
Our supreme teachers are Dzogchenpa lineage.
Our king is the conqueror of the three worlds.
Oh! Dzo-nga Taktse! you are our war deity!
May the king be victorious over all!
Be seated on the throne of unchangeable Vajra seat.
Ki Hee Hee!
(2) Hymns to Magon-Chadral or Mahakala.
To you- Mahakala, I offer these hymns!
Your piercing whistling sounds are death dealing.
You have been a powerful deity and guardian
Since the time of our ancestors.
You have vanquished the forces
Of haughty evil spirits.
Today you put yourself in action
By lifting your spear and sword.
Do dress up as a War Hero and attack the foes of good beings.
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Eat the fleshes from their bodies that collected to a size of Mount Sumeru.
Drink their boiling blood of ocean.
Accept their five organs as substitute for flowers
And use the essence of the organs for food.
You say "Take care if you love your life;
Come to me when you want to die;
Your life will be sacrificed and
Your soul will be liberated".
I offer my hymn to thee!
Oh! fearless Hero of Blood Drinkers.
After completing "Bedh", the dancers keep dancing around the flag post while
Dzo-nga rises and joins the dancers. Then again Dzo-nga takes his seat at Yapring
(balcony). Meanwhile, dancers continue their dance for a short while.. After dancers
have gone inside for taking rest, Dzo-nga rises from his seat in order to defeat all the evil
forces. He dances three times in lion style and returns inside, escorted by warriors.
Similarly, Mahakala also returns. The consecrated horses must be brought near the
entrance.
In the past dancers along with consecrated horses, carrying ritual objects, beating
Zang-nga(drum) and playing ritual music, use to circumnavigate three times round the
Tsuklagkhang Monastery the Royal Chapel at Gangtok while singing the songs of praise
(hymn).
Yabdue’s movement in northern region.

As per oral tradition, Yabdue riding on south wind makes his journey from south
to northern region, in the 7th month during the time of Pang Lhasol, to meet his masters
residing in the northern regions i.e. Khang-Chhen Dzonga of Sikkim and Ngenchen
Thanglha of Tibet. The Yabdue stays in the northern region for two months and returns
in the 9th month riding on North wind to his dwelling place in Tista valley, during the
time of Lhabab Dhuechen.
It is very interesting to note that Yabdue’s movement takes place with the motion
of monsoon’s wind which blows from plain to mountain in summer and blows down in
autumn from mountains to plain. In the past, the people in the village clear the village
paths and repair the bridges during these months to honour his visit. The period during
his arrival and departure are considered to be dangerous. It is said that during the course
of his movement, he takes away the lives of the ill fated people who comes in his way as
a gift to his masters and to his subordinate demons residing under his domain in the
plain. When the wind blows during these periods, often the older folks caution the
children to stay indoor to escape the infliction of the dreadful Demon forces. It is also
believed that along with the Yabdue, entire forces of the malignant spirits flock together.
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It is also learnt that at the same date of Pang Lhabsol a Lepcha Priest also
worship Yabdue at his dwelling place near Kali Johra, west Bengal. As per his statement
he used to receive tribute for this puja from the erstwhile Sikkim Darwar.
Since Kali Zohra is politically cut off from Sikkim the people of Darjeeling
should consider worshiping this local Guardian in their own way to attract the tourist
during this season.
However, Pang Lhasol is not a worship of the Witness God as some authors
believed. But it is a gesture of gratitude for protecting the land and timely rainfall for
bountiful harvests in the entire regions of Sikkim. Khangchen Dzonga is called a
'Witness God' with reference to the oath ceremony of the Lepchas and Bhutias held at
Kabi (North) in 13th century where he was called upon to bear witness to the blood
brotherhood promise between these two tribes.
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Biography of Pema Lingpa;
Pema Lingpa or Padma Lingpa (Tibetan: པདྨ་གླིང་པ་, Wylie: pad+ma gling pa,
1450–1521) was a Bhutanese saint and siddha of the Nyingma school of Tibetan
Buddhism. He is considered a terchen or "preeminent tertön"
Pema Lingpa was hailed as the fourth of the five kingly tertons, or treasure-
finders. He was the last of the five pure incarnations of King Trisong Deutsen’s
daughter, the royal princess Pemasel. His father was Tondrup Zangpo of the Nyo clan;
his mother was Trongma Peldzom. Since, in his previous life, he had been the
omniscient Longchen Rabjam, his birth, in 1450 C.E. at Mon Bumthang, in Bhutan,
was attended by many omens, and he came into this world fully enlightened. Thus, he
learned various texts, crafts, and much else, without instruction.
On the tenth day of the seventh month of the Monkey year, 1476, in his 26th
year, in the place called Yige Trukma, Padmasambhava appeared to Pema Lingpa.
Guru Rinpoche blessed him and placed in his hands an inventory of 108 great treasures.
The following year, he brought forth from the famous Lake Mebar the first of the
profound treasures of this inventory: the Cycles of the Luminous Expanse of the Great
Perfection (dzogchen longsal-gyi kor). Surrounded by a multitude of people, he entered
the lake without hesitation, holding a burning lamp in his hand. When he reemerged
from the lake, the lamp in his hand still burned, and he carried under his arm a great
chest that contained the treasure. Everyone was amazed, and, convinced of his
extraordinary qualities, became firmly established in the faith. After that, Pema Lingpa’s
reputation covered the land of snow like the sun and the moon.
In a similar miraculous way, he discovered the Great Perfection, the Gathering of
Samantabhadra’s Intention (dzogchen kunzang gong-dü) at Samye Chimpu, a holy area
near Samye Monastery. From these two treasure sites, he subsequently brought forth
numerous other treasures that form the essential practices of the Nyingma lineage to this
day.
Pema Lingpa discovered a profusion of sacramental objects, such as images,
books, and stupas. He discovered the flesh of one born seven times as a Brahman, which
liberates when tasted. And he discovered images of Guru Padmasambhava. He also
unearthed the temple of Lho Kyercu, which had not previously been visible, and which
was similar to the temple of Peltsap Sumpa at Samye. The temple he unearthed can still
be seen today.
Among the riches Pema Lingpa discovered were the life-supporting turquoise
gems of the Dharma King, Trisong Deutsen, and the seamless robes of the Princess, a
clairvoyant mirror, and many other sublime riches of the royal dynasty.
But although Guru Rinpoche had placed in his hands an inventory of 108
treasures, Pema Lingpa revealed fewer than half of them. And so, when the terton was
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approaching death, his son asked permission to find others. The master replied, “It will
be hard for you to find the treasures, but if you purely guard your commitments and
pray to me, you may perhaps find a few minor ones.” Accordingly, his spiritual son,
Dawa, brought forth some of the treasures.
The vast and wonderful deeds of Pema Lingpa, of liberating and benefiting
immeasurable beings, were inconceivable. He prophesied that he would become the
Buddha named Vajragarbha in the Buddhafield of the Lotus Array, and that all those
presently associated with him would be reborn in that realm as well, and become the
disciples of that Buddha.
There is a prophetic declaration among Pema Lingpa’s revealed treasures
concerning the host of disciples who became his spiritual sons:
Ten thousand will be associated by [the force of] past deeds.One thousand two will be
associated by aspiration.Those associated through the profound essential point will be eleven.
Seven will be mandala-holders.And three will be spiritual sons, dear to his heart.
In fulfillment of this prophecy, an inconceivable number of disciples appeared.
Among them, the foremost included six treasure-finders who were emanations, six
greatly accomplished masters, and six great sons who manifested the signs of
accomplishment. Tsultrim Paljor, the great preceptor of Conangpa residence, Nangso
Gyelwa Tondrup, and Tulku Chokden Gonpo were the three spiritual sons whose
realization was the same as that of Pema Lingpa himself. And among his four sons, his
spiritual son, Dawa, who was the emanation of Avalokitesvara, had inconceivable
expressive powers of blessing, and his enlightened activities were very extensive. He
became one of Pema Lingpa’s main lineage holders, and was honored by numerous
great masters throughout Tibet.
The transmission of Pema Lingpa’s profound doctrines was gradually passed
down and propagated by Tulku Natsok Rangdrol and Umdze Tondrup Pelbar,
renowned as incomparable doctrine-masters; and by Sungtrul Tsultrim Dorje (also
known as the emanation of his spiritual son, Dawa), who occupied a seat at the Lhalung
Monastery in Lhodrak. Pema Lingpa’s lineage has spread throughout Bhutan and Tibet.
Thus, the entire stream of its empowerments, transmissions, and guidance from a
number of great masters has continued, unbroken, up to the present.
Thanks to Baba Nanak for his grace and blessings, at least i got evidence that
the locals of Sikkim used to worship Guru Nanak. Still the search for more evidence
was continued.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~~~~~~
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I also made an appeal to the Delhi Gurudwara Management Committee to
seek the services of a Sikh historian; they only wrote to Anurag Singh, I got a call
from him as to why I am upset, all the evidence.
Then he sent me photos of the front pages of the books that these books have
been published in the last 3 years and none of them said that Padmasambhava had ever
come to Sikkim.I kept photocopies of all these pages safe with me. These books narrate
the spread of Buddhism in Sikkim and Bhutan. The details of Master Padmasambhava's
arrival in Bhutan not found, there is no evidence of Master Padmasambhava's arrival in
Sikkim in any of the these books.
After few days I was called up by him. He informed me about a book whose
photo copy of the title cover was sent to me with scanned pages and a summary of 80
pages. This was the main proof that Padmasambhava had never come to Sikkim. This
summary also gave me insight knowledge into how historians work and prepare notes. I
must have read all these 80 pages but I couldn't understand so easily that how i could i
argue in Court on behalf of these pages and references. I asked him for the original book
so that I could read it because when we try to read continuously on the monitor screen
of the computer, after a while darkness appears in front of eyes, and eyes get tired. He
told me the names and addresses of some publishers in Daryaganj, Delhi. I went there
and searched for the book, but I could not find it. Then I called him back but whatever
help he had had done to me, was not diminished, maybe any words with which I could
thank him, will fall short.
All of a sudden I saw this book on Amazon Sale and ordered a book which was
originally worth Rs. 1200, when I received this book on delivery at home. I read it many
times and prepared another summary myself keeping in view the summary of Dr.
Anurag Singh ji. It was prepared by me so I that it may help me to argue in court.
So now I have two summaries and both are very special in this case.
Here are both the summaries. The first is the one that will be presented in
court as evidence and the second is the summary that I will keep for debate.
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Pic 135
First summary;
This biography of Sage Padmasanbhav was written by his Tibetan female disciple
Yeshe Tsogyal (Ye shes mtsho rgyal) and concealed it under the status of the Tantric deity
Hayagriva in Samye Temple in the 9th century (Page-3).
Note:- From this authorized biography it is patent that Rimpoche Padmasambhav

during his life time visited Nepal, Central Tibet, its 4 districts and to Bhutan.
During his itinerary, he visited 3 lakes, 6 caves and 25 places, met 44 persons
and constructed many temples in central Tibet as per list given below:
LAKES ASSOCIATED WITH PADMASAMBHAV

(1)- Lake Danakoshka: associated with his birth,
(2)- Lake of Splendour: Boiling Lake,
(3)- Lake Maldro in Central Tibet.
Hence he didn’t visit to any Frozen lake, Guru Dongmar – is also not
associated with Padmasambhav.
CAVES ASSOCIATED WITH PADMASANBHAV

(1)- Imprint cave of the Rakshas claw,
(2)- Pearl Crystal cave in central Tibet,
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(3)- Maratika Cave, south of Potala,
(4)- Tregu cave of Chimpu,
(5)- Cave of Yangesho, between India and Nepal,
(6)- Monkha Cave, east of Bumthang in Bhutan,
(7)- Samye cave of Padmasanbhav.
PLACES VISITED BY PADMASANBHAV

Nalanda, Nepal, Central Tibet, South-west of Tibet and Bhutan.
(1)- Abhisambodhi,
(2)- Chimpu,
(3)- Chamara,
(4)- Central Tibet, between rivers Krichu and Tsangpo,
(5)- Four districts of Central Tibet bound by two rivers Kricho and Tsangpo,
(6)- Glorious copper mountain (CHAMARA), Padmasambhav resided here,
(7)- Jambu: south of central Tibet,
(8)- Kharschu at Lhodrak: Retreat place of Padmasambhav (one day walk from Lord
Marpa’s house) in Lhodark,
(9)- Lhasa: Capital of Tibet from where Dalai Lama fled,
(10)- Mang-yul, north of Kathmandu,
(11)- Mount Hepori,
(12)- Matrika in east Nepal,
(13)- Nyag Pal Nyima in Lhodark, south of Samye,
(14)- Potala,
(15)- Samye.
(16)- Samye-Chimpu, 4 hrs. Journey from Samye cave of Padmasambhav,
(17)- Trulnang,
(18)- Tsangpo river,
(19)- Tsang,
(20)- Tripitaka,
(21)- Sky plain pass,
(22)- Udahyama, birth place of Padmaqsambhav,
(23)- Five-peaked mountain in China,
(24)- Sohar.
PERSONS ASSOCIATED WITH PADMASANBHAV

(1)- Chokro Lui Gyalsten,
(2)- Dorje-Drolo An attribute of Padmasambhav,
(3)- Drenpa Namkha, disciple of Padmasambhav,
(4)- Great glacier Lady of Invincible Turquoise Mist, tamed by Padmasanbhav,
(5)- Hedo,
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(6)- Hungakara (Master),
(7)- Janana Kumara of Nyag,
(8)- Jangchumba of Drom,
(9)- Kawa Paltsek,
(10)- Kyemey Tokdr of Shang,
(11)- Lotsawa,
(12)- Lahulung of Sengey Go,
(13)- Laden Chogsey, manifestation,
(14)- Lotus king, manifestation of Padmasambhav,
(15)- Lekdrub of Tsang,
(16)- Logye Nyitri of Bum,
(17)- Merutsey, court Physician,
(18)- Namkhai Nyingpo of Nub,
(19)- Nirmankaya Padma, an attribute of Padmasambhav,
(20)- Nyangton Chokyi Khorlo,
(21)- Padmakara, an attribute of Padmasambhav,
(22)- Pema Jungney,
(23)- Palgi Senge of Shubu, one of the ministers of the king of Tibet.
(24)- Palgo senge of Lang,
(25)- Palgyi Wangchuk,
(26)- Palgyi Yeshe,
(27)- Palgyi Yeshe of Lang,
(28)- Pal-yang,
(29)- Pekar,
(30)- Richan Drag of Nyo,
(31)- Rimhen Chok of Ma,
(32)- Selnang of Bey,
(33)- Sangye Yeshe,
(34)- Shakya Senge, manifestation of Padmasambhav,
(35)- Shantigarbha,
(36)- Tsemag of Denma,
(37)- Trulshig of Nyang,
(38)- Trisang Yablag,
(39)- Vairlochna of Pogor,
(40)- Vimalmitra,
(41)- Yeshe Yang,
(42)- Yeshe of Nub (disciple),
(43)- Yeshe Dey of Nanam,
(44)- YESHE TSOGYAL (the author of this biography).
314
SOURCE PAGES
For above historical events following Pages of this authorized biography have
been used;
7-11, 21, 23, 45, 52, 60, 65, 71, 75, 83, 90, 98, 105, 113, 117, 118, 122, 128, 136, 143,
148, 155, 158, 160, 163, 166, 168, 170, 172, 174, 176, 179, 182, 185, 188-189, 198, 213,
237, 243, 250, 252-53, 260-62, 265-282, 290, 295-298.
From the above following pages with clinching evidences are being enclosed as
evidences as follows:
(1)- Pages 7-11, birth of Padmasambhav, his stay in Central Tibet,
(2)- Pages 20-22, historical details,
(3)- Page 62, miracles of lake splendour,
(4)- Page 71, temples built in central Tibet by Padmasanbhav,
(5)- Page 75, Padmasambhav’s sermon to king of Tibet,
(6)- Page 113, names of the sages and translators invited by king of Tibet,
(7)- Page 128, king of Tibet’s request to Padmasambhav to protect his temple,
(8)- Page 136, translation of Mantras to protect the spiritual wealth of Central Tibet,
created by King Trisong Deutsen,
(9)- Page 143, Padmasambhav in the service of young son and successor of Trisong
Deutsen,
(10)- Page 185, Prediction of Padmasambhav about the barbarian character of Tibetans,
(11)-Pages 188-189, details of prediction referred above on page 185,
(12)-Page 198, Padmasambhav’s move from central Tibet to south-west.
HISTORIC DETAILS
(1)- Padmasambhav was invited by King Trisong Duetsen in 810 CE, when he was 20
years old,
(2)- Construction of the main temple in Samye took 5 years: 810-815 CE.
(3)- Construction of the temple was celebrated for 12 years: 815-827 CE,
(4)- Stayed at all the Sadhna places in Central Tibet.
(5)- Stayed in Central Tibet for 56 years: 810-866 CE,
(6)- Acted as Advisor to Mutig Tsaypo, young prince who succeeded Trisong Duetsen,
for 3 years
(7)- His sermons recorded in this book are called “Precious Garland of Gold and
preserved in Central Tibet.”
(8)- From Central Tibet Padmasanbhav moved to South-west, then Nepal and Bhutan
before returning to Nalanda,
(9)- Padmasanbhav was son of Dharmabodhi, d/o Ashoka the Great.
(10)- He was called Padmasanbhav as the root of the term is from Sanskrita words:
Padma=Lotus, Sambhava-= Born from.
315
Special note:
(1) Gurudwara Gurudaangmar is the holy place sanctified by visit of Guru
Nanak ji during his Mount Sumer itinerary in 1516-17 CE.
(2) Gurudaangmar was never shown as Buddhist place of worship even in map
of Sikkim, published by Surveyor General of India in 1981 CE.
(3) Sikkim was a barren and unhabitated land till 13th century and sage
Padmasambhav’s period of life was 8th century.
(4) No legend is associated with Guru Nanak’s visit in Sikkim at any place not
ever revealed in any book till date.
Second summary
THE LOTUS-BORN
The life story of PadmasambhavaComposed by Yeshe Tsogyal

Revealed by Nyang Ral Nyima Oser
Original document was translated by his holiness Dilgo Khyentse on Sep. 29, 1990.
Foreword by Kyabje Dilgo Khyentse.
Clarification of the life of Padmasambhava by Tsele Natsok Rangdrol.

Translated from Tibetan by Erik Pema Kunsang Ka-Nying Shedrup Ling Monastery,
Baudhnath, Nepal. (2004).
First Shambhala edition 1993
First Rangjung Yeshe edition 1998
Printed in the USA 3579864
Published by …Rangjung Yeshe Publications,Baudhnath, Hong Kong & Esby
Summary
Translator’s preface.
1) - The Lotus Born’ is the life story of Padmasambhav, a record by Yesho Tsogyal foremost
Tibetan disciple, and was concealed under the statue of the Tantric deity Hayagriva on the temple’s
shrine in Sanglingma (copper temple) in Tibet in 9th century (page-3).
2) - The Sanglingma is a religious scripture read by followers of Padmasambhav to keep

his miraculous deeds and great compassion in mind. (Page-3)
316
3) - This biography was translated on September 29, 1990 at Samye Monastery in Tibet
(Page-5).
4) - Different names of Padmasambhav;

a- Padmasambhav,
b- Padmakara and,
c- Shakya Senge (ordination name) [Page-7].
5) - Padmasambhav was born in the center of lake Danakosha.
6)- (Bashey Annals) confirms that came to Tibet, performed a ritual of taming the land
around Samye and twice performed fire ritual to tame the Gods and demons. (Page
10).
7)– When Padmasambhav was about to leave Tibet for South-West, he consecrated all
the temples in Tibet. He was escorted to the sky plain pass in Mang-Yul by prince
Lhasey and other disciples, when he gave many instructions and predictions. He
was led through the sky to the continent of Chamara. (Page-11).
8) - The major part of the time the great master stayed in Tibet. Visiting, blessing, consenting
termas, and so forth in the principal sacred places and areas. For these reasons it seems
that most Tibetan commoners did not meet him.
Historical events;
9)-King Trisong Duetsen of Tibet invited Padmasambhav to tame the hostile demons to
construct the temple building at Samye, construction took 5 years and the
celebration on consecration went on for whole 12 years. (Page-21)
10) -Padmasambhav spent ten years at Samye and Chimphu. (Page-21)
11) - Padmasambhav consecrated two more temples;-

a)- Nine storied temple Vajradhatu at Karchung and,
b)- Tsenthang temple at Yarlung (Page -21).
Chapter-IV
12)– Padmasambhav acted as advisor to the youngest son of the king of Tibet Mutig
Tseypo and left Tibet when the prince was young. (Page-22).
13)- Padmasambhav visited Sahore, south of Mt. Potala.(Page– 45).
Chapter -5,
14)- Padmasambhav visited cave of Yanglesho, half way in between India and Nepal
(Page–52).
317
15)– Before king Trisong Duetsen noble manjushri dwelling at the five peaked mountain
in China turned his face towards Tibet and decided to spread Dharma in Tibet, his
incarnated king Songtsen Gampo built 108 temples in Tibet such as Lhasa,
Trulnang and Ramochey. (Page-55).
Chapter-7.
16)- King Trisong Duetsen invited master Bodhisatva for construction of glorious temple
at Samye at the age of 20 (Page-57).
17)– Master Bodhisatva was welcomed in royal palace at Red rock. (Page - 58).
18) – While digging the site of temple at Samye, a bushel of white rice and some nectar
like paste with different kind of taste of sweet tastes were also found. (Page- 58).
Chapter-8,
19)–(i) Padmasambhav lived in the cave of Yanglesho on the border of India and
Nepal. (Page–59).
(ii) King Trisong Duetsen deputed five persons with three servants to bring
Padmasambhav from India.
(iii) Temple was to be built at the base of Mount Hepori in Tibet. (Page - 59).
(iv) King Trisong Duetsen requested Master Bodhisatva to go and meet these
envoys at the border of sky plain (Page – 59).
Chapter-9,
20)- Padmasambhav encountered war Goddess Mutsamye at the upper end of Mang-yul
and was tamed. (Page-62).
21)– Nammen Karmo tried and disturb Padmasambhav at heavenly place in the north.
That was repulsed and she fled down into the lake of Splendor. But Master turned
it into a “mass of fire” with his magic power. She offered her with core of her life.
Padmasambhav tamed her and named her fleshless one eyed Vajra lady of the
White Glacier. (Page–62).
Chapter – 10.
22) - Padmasambhav was welcomed at mount Hepori by the king, (Page 65).
Chaptor – 11.
23) – Padmasambhav tamed all the powerful spirits in the kingdom of Tibet. (Page-71).
318
24) – Here in the kingdom of Trisong Duetsen four major and eight minor temples built.
(Page-71).
Chapter – 12.
25)- In a sermon of the king of Tibet, Padmasambhav clearly states that he was born in
central Tibet and Khempo Bodhisatva was born in the region of Sahor. (Page –
75).
Chapter – 13.
26) - Master Bodhisatva ordained five Tibetans;

(i) Namkhai Nyingpo of Nub,
(ii) Epagsha of Druju,
(iii) Palgyi yeshe of Lang,
(iv) Singharaza of Ruley,
(v) Gyalwey Lodro of Drey.
The king took pebbles from below their feet and placed them on his head.
(Page – 83).
Chapter – 14.
27) – At Chimpu, Tibet, Padmasambhav ordered two intelligent persons, Vairochana of

Pagor and Lekdrub of Tsang.
(Page – 90).
Chapter – 15.
28) – King Trisong Duetsen brought all the four districts under his command. (Page 98).
Chapter – 17.
29) – King of Tibet learned Mantras from Singla, China, Sahor, Kashmir and
Uddiyana.He also invited translators from Nanam, Ma, Nyag, Denma, Nub and Ba.
(Page 113)
Chapter – 18.
30) – King Trisong Duetsen was prevented by his clever ministers from taking nectar of
immortality from Padmasambhav. (Page 117-18).
Chapter – 20.
319
31) – King Trisong Duetsen requested Padmasambhav to protect his temple from
demons of four districts of Tibet. A ritual was performed on the banks of Lake
Maldro. (Page 128-29).
Chapter – 21.
32) – The sage Padmasambhav told the king of Tibet. He along with other four learned
persons translated all the subjugated fierce Mantras from the languages from
Uddiyana, India, Singla, Merutsey, Nepal, Sahore, Hashang, Sangling, Serling,
Bhaita and Kashmir. (Page-136).
33) – He also told the king that he invited Pekar from the Bhata, Mangolia to protect
wealth of Samye. (Page-136).
Chapter- 23.
34) - Padmasambhav decided to leave Samye and go to Glorious Copper Colored

mountain. (Page-148).
Chapter – 24.
35) – Padmasambhav planned to depart south-western continent to tame the Rakshasas.

(Page-155).
Chapters 26, 27, 28, 29, 30, 31, 32, 33, 34.
Refers Janara Kumara of Nyag, Kawa Paltsek, Chokro Lui Gyaltsen, and others
Sangye Yeshe and other Tibetan Tantriks Kyemey Tokdrol of Shang, Trulshig of
Nyang, Richen drag of Nyo, Lady Jangcumba of Drom, Logye Nyitri Bum, Court
Physician Merutsey. (Pages 160, 163, 166, 168, 170, 172, 174, 178 and 179).
Chapter – 39.
36) – Sage Padmasambhav sermon to the Tibetan people of next generations;-
Kings, ministers and people of Tibet, the protective border land,

You are a race of red faced demons lacking compassion and goodwill,
Your father’s race is a monkey with little modesty of shame,
And your mother’s race is rock demoness, quarrelsome and hostile to Dharma,
You are a race of beastly people, full of craving toward wealth,
Unless you practice virtue you will fall to the lower realms in the next life.
(Page 185).
This sermon is explained in next chapters on pages 188-189.
Chapter – 40. (Last Chapter).
320
37) - From Tibet Padmasambhav went to South-West. (Page 198, 243, 250, 252-53,
258, 259, 260, 261, 262, 265, 267, 269, 271, 279, 281-82, 290-92, and 296-98 of
Glossary of the book is being attached, giving detail of places visited of Guru
Padmasambhav, his associates and the temple built.
Not a single event is with any part of Sikkim as per false claim of the Sikkim Govt
through fabricated official records created in between 1998-2017 and without
referring any official biography of Padmasambhav.
By: - Ajmer Singh Randhawa
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~
Please see at Pic 027

The book, entitled The Lotus Born, is a biography of Padmasambhava and was
written by his chief disciple Yasho Tsogiyal. Translated by, kayobji Dilgo Khayentse in
Tibetan language. This writing was re-translated into English, which I have now with
me.
321
I even not disclosed this book to anyone but maintained secrecy on it. During his
stay in Tibet, Padmasambhava visited a total of three lakes, none of which belonged to
Sikkim, 43 names of the people is given to whom he met in Tibet. And in one place it is
written that he was not available to the common Tibetan people (people) so he was
boycotted by the common Tibetan people.
This is invaluable information because when the Tibetans never met him and he
never met any ordinary Tibetan, there is no question to cure the sufferings of the people
at Lake Guru Daang Maar or Chungthang or any other place anywhere. He never
helped the Tibetans, only the king who called him from India.
Now I have this great proof that Padmasambhava did not come to Sikkim and
there can be no authentic proof other than a biography.
The Dalai Lama left Tibet in the 1959 after China occupied it. Since then, none
of the lamas who have taken refuge in India have gone to Tibet. Can this translation be
considered authentic?
Now I need an answer to this question.
Then the search on the computer started and I got to know Kayobji Dilgo
Khayantse, who was the guru of the 14th Dalai Lama (current), and he got the
permission from the Chinese government to renovate the Samye Monastery at Lhasa,
Tibet.
Earlier in the 9th century, when the temple was being repaired and cleaned, the
statue of the god Hayegrieva was removed and the inscription was found under it.
Published by Yasho Tsogial and very well preserved. Kayobaji translated this text into
today's Tibetan language which was again translated into English and now I have a copy
with me.
Pic 136
322
Dilgo Khyentse Rinpoche
Dilgo Khyentse Rinpoche (Tib.དླིལ་མགོ་མཁྱེན་བརྱེ་རླིན་པོ་ཆྱེ་, Wyl. dil mgo mkhyen brtse rin po
che) (1910-1991) — born in the Dergé region of Kham, Eastern Tibet, Dilgo Khyentse
Rinpoche was recognized as the mind emanation of Jamyang Khyentse Wangpo (1820-
1892), and was one of the closest disciples of Jamyang Khyentse Wangpo’s activity
emanation, Jamyang Khyentse Chökyi Lodrö (1893-1959). Regarded by many as one of
the greatest Dzogchen masters of the twentieth century, and the very embodiment
of Padmasambhava, Dilgo Khyentse Rinpoche was the teacher of many of the important
lamas of today.
Biography
His Holiness Dilgo Khyentse Rinpoche was born in 1910 in Denkhok Valley,
eastern Tibet, to a family descended from the royal lineage of the ninth century King
Trisong Detsen. While still in his mother’s womb, he was recognized by the great
master Mipham Rinpoche as an extraordinary incarnation.
He was one of the last great masters to have completed his entire training in
Tibet. He entered Shechen Monastery in Kham, east Tibet, at the age of eleven and
there his principal master, Shechen Gyaltsap Gyurme Pema Namgyal, formally
enthroned him as an incarnation of the wisdom mind of the first Khyentse Rinpoche,
Jamyang Khyentse Wangpo (1820-1892).
‘Khyentse’ combines two Tibetan words: མཁྱེན་པ་, khyen, meaning wisdom, and
བརྱེ་བ་, tsé, meaning compassion.
In Shechen, Khyentse Rinpoche spent many years studying and meditating in a
hermitage above the monastery. He received teachings and transmissions from over fifty
teachers from all four lineage traditions. From the ages of fifteen to twenty-eight, he
lived in silent retreat, in remote hermitages and caves, actualizing all the teachings he
had previously received. Later, he spent many years with his second root
teacher Jamyang Khyentse Chökyi Lodrö, also an incarnation of the first Khyentse, who
named him his Dharma heir.
When he left Tibet and went into exile, he travelled all over the Himalayas,
India, South east Asia, Europe and North America, transmitting and explaining the
teachings to his many disciples. He was not only a principal holder of the Longchen
Nyingtik lineage of Dzogchen, but a lineage holder of teachings from all schools of
Tibetan Buddhism. This, together with his exemplary activity within the non-
sectarian Rimé movement, meant that there was hardly a practitioner in the Himalayas
who did not receive teachings from him. He was the master of masters — His Holiness
the Dalai Lama considers him as his main teacher of Dzogchen — and also became
spiritual advisor to the royal family of Bhutan.
323
In 1985 Rinpoche made the first of three extended visits to Tibet. He inaugurated the
rebuilding of the original Shechen Monastery which had been destroyed during the Cultural
Revolution. While in Central Tibet, he petitioned the Chinese government for permission to
restore Samye Monastery stressing its importance for the world’s cultural heritage. Samye,
founded in the eighth century, was the first Buddhist monastery in Tibet and by 1990 its main
temple had been restored. Wherever he went, he was greeted with great joy and emotion by
people who had waited for years to see him again.
On the 3rd day of the Tibetan calendar (1960), the 16th Karmapa, aged 37, began giving
teachings on the “Kargyd Ngakazod Chenmo’ to four of his principal disciples. Dilgo Kyentse
Rimpoche (1910-1991), fifteen rimpoches, hundreds of monks and thouisands of Sikkimese
devotees. The teachings were finally concluded with special offgerings and prayers.
He passed away in Bhutan in 1991.
In addition to his tireless teaching activity, Khyentse Rinpoche supervised an
exceptional publishing programme, making available over 300 volumes of teachings.
The destruction of so many texts during the early sixties in Tibet meant that by taking
such pains to publish them, Khyentse Rinpoche ensured their survival for future
generations.Khyentse Rinpoche also initiated a vast building programme. He established
his main seat near the great stupa in Boudhanath, Nepal — Shechen Tennyi Dargye
Ling, a magnificent monastery with over one hundred monks, now directed by Shechen
Rabjam Rinpoche, his grandson and Dharma heir. All the great communal practices and
sacred dances of Shechen Monastery in Tibet have been revived, and are regularly
performed by the monks who pay particular attention to every detail to make sure the
tradition is kept completely pure and authentic.
In India, he built a stupa in Bodhgaya, at the site where Buddha attained
enlightenment. In Bhutan, he built several temples and large stupas. And in Tibet itself,
he re-consecrated the monastery of Samye, inaugurated the rebuilding of Shechen
monastery, and contributed to the restoration of over two hundred other monasteries
and temples throughout the country.
In addition to all these achievements, he composed numerous poems, meditation
texts and commentaries. He was a tertön, a discoverer of the teaching ‘treasures’ preserved
by Padmasambhava.
Throughout his life, he showed himself to be a true embodiment of enlightened
activity; he would regularly give his attention to several tasks at the same time, and
whatever he was doing seemed to flow effortlessly from his view, meditation and action.
His teaching and his life were one.
His reincarnation, Khyentse Yangsi Rinpoche, was born in Nepal in 1993.
http://www.rigpawiki.org/index.php?title=Dilgo_Khyentse_Rinpoche
This is the authentic information which cannot be considered as a lie. However,
if such a question ever arises, I would request the court to seek an affidavit from the
324
hon'ble Dalai Lama as to whether his Guru lied or whether this biography is true. The
answer has to be given by the Dalai Lama.
By the grace of God, I overcame one big problem, how to solve the other, I
was stuck on it.
Yeshe Tsogyal: She was the wife of Master Padmasambhava. She was very
beautiful, when she was not married she got into a fight between two big landlords to get
married with her, later word reached King Trisong who himself married with her.
On the other hand, this king sent an invitation to Padmasambhava, a great
Tantric Guru from India, to help him in overcoming obstacles in the construction of the
Samaye Math.
Guru Padmasambhava agreed and reached Tibet, where he used his sorcery
powers to remove obstacles in the construction of the Samye Monastery. King Duetsen
became his disciple. All his ministers also followed the king and became his disciples.
Then he talked to the king and said that he needs a very beautiful, honest, and
religious woman to concentrate on completing the religious tasks and to get straight for
him, without which these tasks could not be completed.
Upon hearing this, King TRISONG DUETSEN (who had already become his
disciple) handed over his newly married wife Yeshe Tsogyal to this Tantric Guru
Padmasambhava.
It was Yeshe Tsogial who defeated the great Tantric gurus of the old Tibetan religion
Bon or Pon in the open field of Samye in the presence of Guru Padmasambhava. This is how
the Buddhist religion was spread in Tibet overnight.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
325
The biography of Yeshe Tsogyal;
The biography of this Yeshe Tsogyal is written by her disciple (Gyalwa
Changchube) in which he also discloses that Guru Padmasambhava moved only in
Tibet, he also does not reveal if he ever went out of Tibet. If he had gone out anywhere,
he went only to Nepal and Bhutan.
In her biography, Yeshe Tsogyal states that she traveled with Guru
Padmasambhava to different parts of Tibet, to the four provinces, and to the east of
Tibet, Guru Padmasambhava then hides his religious literature of Tantra Mantra and
Mahayana etc. in Kham province of east Tibet.
So how true is it as Pema Lingpa's claims to have found the treasure of religious
literature of Guru Padmasambhava almost 600 years after Guru Padmasambhava?
In the following picture you can read the page from Yeshe Tasogyal's Biography
in which this secret is revealed: -
Pic 137
This is the book with her biography and in the second picture you are told the
reason of writing her biography by her disciple, so it is authentic.
The Lamas in Sikkim must remember that Master Padmasambhava had declared
Buddhism as State religion of Tibet and Bhutan as he visited only these two countries and stayed
there.
326
How he eliminated BON religion in Tibet is well explained by his wife Yeshe Tsogyal in
her biography who herself paid her contribution when he killed 9 BON Gurus in a discussion and
their 5 supporting Ministers in Kjng Duetsen’s cabinet. Overnight whole Tibet was converted into
Buddhism.
Had he visited Sikkim in 8th century (thjough it wasn’t inhabited by humans than), he
would have eliminated all signs of BON religion. The Buddhist in Sikkim have liberty to worship
spirits of Lakes, rivers and mountains etc. it would have not been given as you get relaxation to
worship these spirts through Nye-Sol prayers. Buddhist would have declared State religion of
Sikkim in 8th century not in 17th.
Be thankful to almighty God (though Buddhist do not believe in existence of God) that he
didn’t visit this part of Himalayas and you practice signs of old BON religion and keep its
memories alive.
He would have killed all the followers of BON religion in Sikkim.
Pic 138
327
Pic 139
Pic 140
Buddhist Temple (Gompa) at Chungthang, in which the picture of Guru

Nanak is worshiped, with Guru Akitoleshwara. This is an old photo taken in 1997-98
which was re-placed at some distance for a clear vision. See it below:
328
Pic 141
Worship of Guru Nanak's photo by Lamas at Chungthang Gompa:
The picture pasted below was taken by a Bengali photographer Sujoy Das in this
Gompa in the year 2010, shows that the same old photo has been slightly removed but
the photo is still the same. Giani Gian Singh ji Brahma has also mentioned the same in
his writing that the photo of Guru Nanak was worshiped in this Gompa in 1982, we
have already stated in back pages the proof of his writing.
Pic 142
329
SIKKIM- The Hidden Holy Land (Beyul) and Its
Sacred Lakes
Dr. Chowang Acharya & Acharya Sonaro Gyatso Dokharn
Various religious textual sources ascertain the fact that Sikkim is one of the
sacrosanct hidden Buddhist zones recognized by Guru Padmasambhava, the
fountainhead of Tantrayana Buddhism.
Denjong Nye-Yig (The Pilgrim's Guide to the Hidden Land of Sikkim), by

Lhatsun Jigmed Pawo, based on Lama Gongdu Cycle revealed by Terton Sangay
Lingpa (1340-1396) has the following description of Sikkim:
(It is clear that all these writings were mentioned only 500 years after
Padmasambhava, there is no proof whether these are writings of Padmasambhava or not, no
one from Sikkim confirmed it. This Sange Lingappa was also a resident of Bhutan. Nowhere
in these writings is it mentioned that Padmasambhava gave rice and bananas to the people
here for planting? After this Lingappa, another Pema Lingappa (4th) in 1450-1521 claimed
the same, who was a believer in the idea that he too was looking for a treasure of religious
literature hidden by Padmasambhava No such religious literature hidden by Padmasambhava
has been found in Sikkim till date. ).
"~:n'4~rs~ 'a;~~1 ~~'~o,j'~~ 'ffi~ 'Q,S~'5f~4~~'~~'$'~1 ~s~~'~'

qr.;'~~'~~'l:.Jl ~~o.J•UJ~'~~'~f.:1o,j'~'d;f~~l ~~~~'~~~'~'f~q'o,j'~~'
~'~1 ~r~:~5f[lJ~•~~'o,j•~ry~•l:.Jl f~~'~~l~~~'~'~'o,j'~ry~l ~q.
il~•~•~~'~~'~'o,j'~ry~'l:.Jl S~'~~~'o.Jg.ii~'~~~'o,j'~ry~l ~~'l:.J~.~,
S~'4~ •o.J~~•~•~~'~'o,j'~ry~'l:.Jl o.J~Q, 'f~~'f~~'Q,~~ 'a:)~ 'o,j'~ry~ 'l:.Jl
f~f.:1~'UJ~'l Q,~~'~~'C:iT-Q,S~'~~'UJ~'~'~Q,'Q,S~'5Jj UJ~~'4~'ffi'~~'
~4~~1 ~ 'W~ '~~'~o,j'Q,S~'5f~4~~'~~':n~~1 "
"The auspicious Hidden Land of Sikkim, having a square topographical

appearance, is situated in the southwest of Samye Monastery, Lhasa, Tibet, and is close
to the southwest flce of Mt. Kyin-thing. Its eastern border touches Mt. Sidhi of India; the
western border touches the mountain of Zar district of u-Tsang, Tibet, and the Northern
border touches Lake Tsomo Dri-Chu':
"The upper range of the country, the northeastern side, reaches up to Gangchen
Zod-nga and the lower southwesterly range touches Banga (India). It is a fertile land
which grows a large variety of fruits, crops and medicinal herbs etc., and its valleys are
330
stretched openly and are quite spacious. Hence, it is called Demo-shong (the original
name of Sikkim), i.e. "The Hidden Land':
(Doesn't having a good crop in Sikkim mean that rice was also sown in Chungthang
where maize and apples were grown? What is the plain area of Sikkim, we can see in the map
of Sikkim. Nowhere in these writings is it mentioned that Padmasambhava gave rice and
bananas to the people here at Chungthang)?
This prophecy and instruction was given by Guru Padma Sambhava on the
request of Chogyal Trisong Deutsen and the Guru's twenty-five disciples. Guru
Rinpoche also imparted oral instructions on how to enter this Holy Land and the
disciplines to be followed while entering. He further described the topographical
appearance of this Hidden Valley, its edible plants, fruits and mineral resources
necessary for the survival of the human race and also gave directions mentioning the
suitable season for entering this land from the gates in four directions.
As per the Hidden Treasures of Terton Rigzin Jigmed Ligpa (1730-1798.),

~Q]'~~~ .~~ Q]~'~~ ,mc::r.JCl, 'Q]~~'S z::, 'QJ~~ 'i5'~':a '~z::, 'f~~ •~S~•
~Q]4z::,~~ o.]z::,~•~~.r{~•Q]~o.]•~S~•Q]'i5z::, '~'Q~'~z::,.~ o.]~'~o.]~.~z::,.
~Q]'~~'Q]~~'Q]\)~'~ '~QJ~ fz::,~''f!'m z::,'~Q]'Q]~ ~ '~'~ ~.~ .~~
Guru Rinpoche identified six countries and five valleys as sacred Hidden Lands
of Buddhism, Lho-mon Demo-shong (Sil<kim) is one of the five valleys. The other four
are Tsa-ri Gangkyi Rawa, Ngari Korsum, U-Tsang Rushi and Dokham Gandruk, all in
Tibet.
o.]z::,~•Q~Q]•~:fz::, '~~'Q'i5~ '~'Q]~z::, 'QCl,'Q]Q'Sz::, 'QJ~~ ~ .~~~~ '~'~QJ'~'

~~ '3J~ 'r.J~~ ffi~'S~ '~o.]~'~~ •~~'z;l;Q,'~QJ~'S~! ~'JQJ•~'~S~'lfQ]4z::,~•
~ '~Cl, '~QJ~ q~ 'QJ'~~z::,~'~ ~ 'S';!QJ~z::, .t'il~'-8'QJ~ ~~'~z::, '1
(We have quoted an excerpt from the biography of Padmasambhava's wife Yeshe
Tsogial in which she named the hidden places of Tibet, seven of which were in Tibet and one
in Nepal. , Even in it there is no trace of a hidden place).
Given below is the translation of another description found in Chogyal Trisong

Deutsan's Secret Hidden Prophecy (7th Century):
'ltt the time when there is no peace in Tibet, or it is flcing a tense situation, all
those Dharma practitioners can foe and take refoge in the Hidden Land, the
glorious Hidden Land of Sikkim is a blissfol heaven; I prophecise thus for the
sake of Tibet."
331
(The name Sikkim also dates back to the end of the seventeenth century when the
first king, Penchu Namgyal, built his palace or new house in Rabdantse, called Sukhim,
meaning new home, which later became the name of the entire kingdom)
Given all these references, Sikkim's special status as invaluable and sacro-sanct
Buddhist zone cannot be overemphasized. Further, the term «Hidden Land' is
interpreted in the following way by various religious texts:
Externally, Hidden Land means the land so encircled or locked by mountain
chains and cliffs that it keeps the malevolent elements away.
Internally, a Hidden Land signifies the people born on its soil who possess the
virtue of kindness, are God fearing and generally refrain from indulging in negative
activities which displeases the guardian deities of the land. Undesirable activities like
burning of unwanted things in fire (meat etc.), slaughtering of animals and sprinkling
blood on objects of worship, cutting trees which are the home of various spirits,
polluting lakes and rivers and blasting of hills and rocks etc are said to be disastrous to
the inhabitants of this land. (These descriptions can be found at page 31 of Denjong
Nye-Sol). (See the writing of yesterday's hunters that they didn't even kill any animal?)
The secret meaning of 'Hidden Land is that Sikkim is accorded a place and
importance similar to the heavenly abode of Guru Rinpoche's Zandok Palri. The people
of this land are treated as Pawos and Pamos, meaning highly enlightened and pure
beings. The land was declared by the Guru as the most suitable place for meditation and
practising of Buddhism, whose practitioners can attain real Buddhahood
(enlightenment) within their life time itself.
The tradition of worshipping supernatural beings such as various deities, dakinis

and local demigods has existed in Sikkim since ancient times. The practice of making
offerings to the local guardians, demons, spirits residing in lakes, passes, rocky hills,
trees, valleys and waterfalls has been a feature of monasteries of this land for an equally
long period. These practices have been established for maintaining peace and harmony
in this land and are cited in the special prayer text called Denjong Nye-Sol. 3
~'l "'a:,"'l "'~~" 'qQ:~'q~l1 1Q'1Q, 'Q,f~'~"~':!la:, 'q~'l" ,~" ':!l~1 "1'S ~ 'I£l" 'q~a:, 'f"
~'Ct 'I£l" 'q~a:, 1 fa:, '4" ' S~'~ 'Q,qq,~,it" 'f 1 tf"~•~4"~•QJ•"1a:,~•~•q~a:, 'q~l'q~a:, 1
~'lf~"'~l'~'Q,S~ 'q4~'~1
~~~ '~o.J~.q~a:, '~~•o.Ji'l'L'•rlT~~'~
The basic reason of making such offerings is to escape the cruel wrath of the
various presiding deities of the land and to ensure all-round peace and progress here.
Any negligence on the part of the residents of Sikkim is believed to cause severe
problems. The annoyance of these deities is often manifested in the form of actions of
wild animals.
332
For instance, if the Dutsan Demon is annoyed, his wrath is manifested in the
form of an angry bear creating problems in villages. The guidelines on how to keep the
deities happy as per the Guru's guidance are enunciated in various Denjong Nye-Yigs.4
The Dorjee Nyima Pilgrim Guide of Sikkim by Terton Rigzin Godemchen (1339-
1403), records as many as one hundred and nine sacred lakes in Sikkim.' Some of these
are: Phutso Karpo (the White Lake in the upper valleys), Tsan-tso Marpo (the Red Lake
of Tsan), Datso Nyonpo (the Blue Lake in the lower valleys), Tso-shug (Khechopalri)
and many others.
Terton Rigzin Godemchen's list is supported by a similar enumeration given in

Denjong Nye-Sol. 6
The third Lhatsun Jigmed Pawo 09th century) has recorded the number of sacred
and sanctified lakes at four hundred and four in his Denjong Nye- Yil and has based his
addition on the Denjong Lam-Yi of Lama Gongdu Cycle revealed by Terton San gay
Lingpa (1340-1396). He is said to have spent a number of years in Sikkim during which
time he founded many monasteries like Phensang and Lingthem Gonpa. Lhatsun
Jigmed Pawo is also believed to have visited almost all parts of Sikkim during his stay
here.
Although his list of 404 sacred lakes is believed to be true, there are 110 specific
names indicated in the texr leading Buddhist followers ro believe rhat the lakes
mentioned are the sacred abodes of different deities, dakinis and Tsomons (water
nymphs). Therefore, they are sanctified and worshipped. Some of the sacred lakes in
West Sikkim are Khachod Palri Lake (Tso- zhug), Karthok Latso, Kagyed Latso and
Phutso Karpo in the north western valley of Sikkim. The beautiful Tsomgo Lake and
Memoi Tso Lake lie in the East and Tigdey Lake (Yangang) and Tso Melong Dun Lake
(Dorling) lie in South Sikkim, while the most popular of the sacred lakes, Guru
Dongmar and Tso Lhamu fall in North Sikkim.
Guru Dongmar Lake, in extreme north Sikkim, draws many pilgrims from all
areas and is surrounded by many remarkable holy places like Tamding Rangjon,
Namjom Truchu and Chorten Nyima. The lake is worshipped with hopes blessings for
long life and creation of an epidemic free existence of the land. Infertile women and
couples wishing a male issue seek blessings at the lake. It is also believed that sometimes
predictions are also made in the lake. The devout, it is said, get to see the future in the
form of letters or stones on the lake's water after the required prayers and offerings have
been made.
Guru Dongmar literally means "The Red Faced Guru" and sounds similar to
Guru Dragmar, which means "The Red Coloured Wrathful form of Guru
Padmasambhava". The Guru Dragmar Sadhana, which is one of the most popular
333
hidden Terchos (treasures) of Guru Rinpoche revealed by various Tertons, is widely
practised and preserved in premier monasteries of Sikkim headed by Perna Yangtse,
Phensang and Enchey with symbolic mystic dances and other rituals. Many lamas and
practitioners in retreat and meditation course often choose this unique Guru Dragmar
Sadhana. This is the reason why local inhabitants, all ardent devotees of the Guru, have
a tradition of performing special annual pujas on Tsechu, or the first ten days of the New
Year according to the Tibetan calendar, at the mouth of small cavern at the source of the
lake. This is the gesture through which the people show their gratitude to Guru
Rinpoche's lake and pray for peace and prosperity and general betterment of the
inhabitants of Sikkim.
As such there is not a speck of doubt about Guru Dongmar Lake being one of the
most sacred lakes for all Buddhists. Moreover, the physical imprints of Guru Rinpoche
found on rocks and caverns of different localities of Sikkim bear a testimony to the fact
that the entire zone of Bayul Demojong was personally and physically blessed by Guru
Rinpoche along with his fifteen disciples including King Trisong Deutsan. 10
l.;J')t11.Q,:;'1lf~~ 'l:,J~'Q,~ ~.t11~~.~~ ~ ~'lJ~ 'Q,l.;J~~'l.;J~~~'l~r:;~~•~~ ~

~~'~'lJ'~~ '~~ •t114~~•~~5!~ 'l.;J'7l.;J~ ~t11~.~
All the texts (Terchos) of Guru Rinpoche's prophecies indisputably prove the
same truth and should finally put to rest any doubts on the lake's spir-itual importance to
Buddhists.
6. Denjong Nye-Yig by Lhatsun Jigmed Pawo, p. 6. 2. Denjong Nye-Yig by Terton

Padma Lingpa, Vol 13 (TSA), p. 408. 3. Denjong Ney-Sol, p. 30 4. a) Denjong Nye-Yig
by Terton Padma Lingpa Vol. 13 (TSA), p. 437-440 b) Denjong Nye-Yig by Jigrned
Pawo, p. 39-41. c) Lama Gondu's Denjong Lam-Yig by Terton San gay Lingpa, Vol. 6
(CHA) P 528-531. 5. Dorjee Nyirna Pilgrims Guide of Sikkim by Terron Rigzin
Godemchen. 6. Denjong Nyc-Sol, p. 30. 7. Denjong Nye-Yig by Jigmed Pawo, p. 10. 8.
Lama Gongdu Denjong Lam Yig by Terton Sangay Lingpa, Vol 6 (eRA), p. 506. 9. The
Eight Wrathful deities of Nyingma Tradition of Tanrra. The first five are transworldly
deities and the rest worldly deities. 1 O. Denjong Nye-Yig of Terton Padma Lingpa, Vol
13 (TSA), p. 405- 406.
We also have to look at the size of Sikkim then, 500 years before today.
Darjeeling was also part of Sikkim; the area from Siliguri to Kishanganj belonged to
Sikkim, now literally from today's northern Dinajpur where the border of Bangladesh
starts, all this area belonged to Sikkim. Chumbi Valley was part of Sikkim. This means
that today's Sikkim is only a quarter of its size.
334
There must have been good crops in this area but the people of Sikkim did not
know how to grow crops. They were wild hunters who hunted the animals or whatever
in vegetation they could find to eat, they ate.
The real meaning of Demojong or Denjong is FRUITS, later on many numerous
means added to it, out of which one is rice. This is revealed by Namgyal Institute of
Tibetology, Sikkim. Please see the evidence here, a screenshot copy of the text is presented.
Please see yourself;
Is not it a joke in itself that the Sikkimies says that Tibetans did not know
about this country but they used to call Sikkim DENJONG which means the land of
fruits?
We found an evidence in Bulletin of Tibetology in which a document is

published which revealed that the real meaning of Denjong or Demoshong is Fruits.
Various meanings were added later on as Rice. Its falsely proagated by Sikkim govt and
the selfish Lamas to wipe out name of Guru Nanak but to give credit falsely to
Padmasambhava who never visited in this valley.
There were no humans in this valley in 8th century, it begun with the entrance of
Lepchas from Bhutan in 13th and 14th century when they left their homes due to
starvation caused by AKAL. They left their homes in search of new places and their
search brought them in Lachen and Lachung passes, where they settled.
It was the only Prophet Guru Nanak, founder of Sikh religion arrived here while
on his visit to Tibet that he took away sufferings of locals and blessed them crop of Rice
too.
Here is the screen shot of the text published by Namgyal Institute of Tibetology
which gave various meanings of Demojong or Denjong.
‘Rice’ is added later on.
335
Guru Nanak came to Sikkim from Tibet via Nakula and visited Gnalung where
he rested. The area was very foggy and soggy and looked as if it is like hell hence Guru
Nanak called it hell because Gnalung in Tibetan means 'Valley of hell'. There from, he
visited the Muguthang valley. There a Rakshash (demon) known as Rambha used to
reside in the valley. He was harassing the human beings and the cattle. Guru Nanak
found him to be destructive and powerful and considered bringing him to True Path.
The demon came to know about Guru Nanak's intention and also his powers. He
changed his shape to various forms but could not escape from Guru Nanak's view. He
became a tiger, an eagle, a fish and a rat turn by turn but Guru Nanak followed him
throughout. Seeing this, he hid under a huge boulder thinking that he was out of the
reach of Guru Nanak. Guru Nanak waited close to the boulder and started playing with
two big boulders as if the children play with small pebbles. Rambha saw this from the
336
hole he was hiding in. He came out to look at the play closely. Seeing this, Guru Nanak
took out the weapon which, in Tibetan we call Phurba and threw at the demon. This
destroyed the right eye of the demon. Rambha fell on Guru Nanak's feet. Guru Nanak
advised him not to trouble human beings. Ramba took an oath never to trouble any
human being or animal thereafter. He requested the Guru for the third eye which Guru
granted him.
Guru Nanak's hand marks are also preserved at Munsithang near the hot spring
which again was found out by Guru Nanak.
Redeeming him, he proceeded further. From Muguthang he reached Thanggu
area via Lungnakla and stopped at the Chopta bridge. There is a chorten close to the
bridge where a small rivulet flows in the form of a snake. Guru Nanak's hand marks are
available at Gnalung. From Thanggu, Guru Rimpoche went to Chungthang and had his
lunch. He went to Chungthang via Lachen..
When Guru Nanak ji came to Chungthang, he had brought with him some
cooked rice wrapped in banana leaves to eat. People here do the same thing today. Local
people saw the Guru Nanak ji eating rice there in amazement because there was nothing
to be found on high altitude and there was no production of any crops.
Seeing this, Guru Nanak gave some rice to them to eat and said that they should
throw these grains of rice on the ground and bury the banana leaf in the ground; this will
give them its crop. From there, the first rice crop and banana crop were planted in the
area. The people there still thank Guru Nanak for this gift. Now, Rice and Bananas are
rich harvest on high altitudes where only Maize and Apples were grown earlier. Sonam
Giatso considered all this a miracle of Guru Nanak Ji.
(In lieu of that Guru Nanak never demanded any royalty but thankless new generation
of Lepchas in their ignorance playing in the hands of greedy politicians and they stood against
the Prophet who actullay blessed their forefathers).
In Sikkim initially, Sikkimmes having rice at that place only and nowhere else in
the entire Lachen and Lachung valleys.This is one of the few places where rice and
banana grows in the land of maize and apples.
The locals have a great faith in Guru ji. They have built a place to worship the
Guru, nearby for the centuries. The water of spring on this boulder neither reduces nor
flows out. They consider the water from the pond beneath the boulder as pious and gift
of Guru ji which purify their body and wish is fulfilled. It’s also believed that few
belongings of Guru ji which were pressed under the boulder are still preserved and that
Guru ji will come again to take them back. The tree in the courtyard here is green by the
walking stick of Guru ji whose shape is also like the walking stick.
From Chungthang Guru Nanak proceeded to Lachung. In the area of Bichhu
there used to be a very dangerous demon. This evil spirit was more powerful than that at
337
From here, Guru ji went towards Yumthang which is situated at 17500 ft. there
too a hot water spring flows by the blessings of Guru ji. Than Guru ji went to
Gurudumba Lake situated at 18000 ft. There was acute water shortage during winter
due to the lake got frozen? Guru ji hit the ice with his walking stick and since than the
water in a radius of 12’x3’ never freezes.
Some of the glaziers projected another problem to Guru Nanak ji that due to
effect of high altitude, their virility was affected. They requested him to do something
about it. Guru Nanak blessed the Guru Daang Maar Lake saying 'whoever takes the
water of this lake will gain virility and strength.' The people of the area have firm faith in
Guru's words and water of the lake is considered as nectar by the people.
It is believed that the sacred portion has the blessings of imparting fertility and
grant of male issue to women who happen to lack these gifts. People, who visit the
place, fetch bottles full of the sacred water for such benefits.
Even today the locals take this water home in bottles of Amrit (Sacred water) or
called as Nectar, and give it to their wives in the house where no son is born, and even at
a height of 18000 feet, even at -35-40 degrees, there will be no snow on this part of Lake,
while the rest of the Lake gets frozen with snow even you may run a jeep on it.
This hunter-gatherer temperament remained among the people till the Gorkhas
came from Nepal and started cultivating large forests and land. Now that the Gorkhas
started cutting the forests, why didn't the spirits of these forests protect themselves and
the forest from the Gorkhas?
They must be grateful to Guru Nanak that they had learned to eat a little bit of
rice. They didn't even know how to eat? Only bananas and rice were given to them by
Guru Nanak in the high mountains, they do not live in lower plains. They are used to
live on mountains more than 4000 feet high.
Where were the the fields to grow crops on high altitude?
338
Map of Sikkim in 1642, to-day’s Sikkim may not be even quarter of it.
Pic 143
On the one hand it is said that Sikkim was a hidden place and on the other hand it is
said that in Tibet this place was known as the land of rice. How can these two things go
together?
If it was a hidden place then there would be no population, if there is a
population then how could the place remain hidden? If there had been a rice crop here
before Guru Nanak's arrival, the locals would not have been surprised to see Guru Ji
eating rice. Therefore, this place was not a hidden place and there was no crop of rice
339
here. But before the 13th century, it was uninhabited and not liked by the Tibetans
because of the humid, rainy weather here.
This is the map of Sikkim at present times.
Pic 144
The Lapchha people, in search of a new place, came from Bhutan's Ha province
settled here on seeing beautiful plains on the banks of the Lachin and Lachung
rivers.The Lepchha people looking for a new place to live reached in the region of
Lachen and Lachung from Bhutan's ‘Hah’ province. The names of both the places is
very clear and distuinguishable. Lachen means big pass or the Large open space and
Lachung means a small pass or a little dense place between two mountains.
340
Pic 145
There is also the sad truth of their exile from Bhutan's 'Ha' province and every
human being should fear God, who oppresses others, loots, for the sake of a few bucks,
Let them learn a lesson from this true testimony. Even though today these greedy people
have become dishonest, Guru Padmasambhava had warned the youth of Buddhism but
today Buddhism is only for name sake and identity, they have forgotten his teachings.
At the place called 'Ha' in Bhutan, there were plain fields of green grass,
surrounded by greenery, so that the inhabitants of Lepcha had a large number of milk
and meat producing animals, with which they used to get silk, fur, meat, tea etc. and
trade on them but they became greedy. One had to pass through a dense valley just
outside this area. In blind greed, the people of this valley looted the traders and killed
them valley and threw them down from the mountains and looted their goods. It had
become their only source of income. The result was bad, the traders stopped coming
here. Now they began to crave money, the nature also wreaked havoc on them on killing
Innocent, their cries were heard in court of almighty, there was famine, their green
meadows became barren and hungry, their animals died, they fled to the outlying areas
in search of new places in the hope of survival, reached in the valleys of Lachen and
Lachung and then they settled there seeing beautiful valley at the banks of rivers.
This is the history of these Lapcha people given by Sir John Claude White in
his book Sikhim and Bhutan (Page No. 113).
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They settled here but had nothing to eat. They hunted, looking for food in the
forest. In the summer, some food was stored for the winter.
See page 35 of that book: -
Pic 146
The present historian of Sikkim JR Subba in his book 'The Evolution of the Man
and the Modern Society in Mountainous Sikkim' has written that these people could eat
the elephants also; every kind of animal was their food. When they were on a long
journey, they ate whatever they could find, whether it was meat or some vegetables.
They used to clap in a wooden cup for drugs.
They did not stay in one place for more than 3 years because then they had to pay
extra taxes to the king. So they kept changing places. They used to set fire in the forest to
build a new place. Then they would cut the trees and make the place arable. They
planted corn and loved the big fish out of the water.
See a photocopy of page 36 of that book:-
342
Pic 147
Because he lived in the forest, he was a hunter. They had no king, no kingdom
but the Sikkim government has falsely created their kingdom of the 7th century. Before
the Bhutia people came here, just as the tribes in early times took care of their area, so
did the chiefs of villages had taken care of their village or area in Sikkim. But the first
kingdom in Sikkim was started by King Penchu Namgyal in 1641 and the heirs of his
dynasty continued to rule here until 1975.
343
How did Sikkim get its name?
Pic 148
Pic 149
Sikhim Gazettiar by HH Risley, Page 39 & 40
344
In the year 1641, Penchu Namgyal became the first religious king of this place, he
made Rubdentse his capital, and here he built his palace which on seeing it, the people
here called it 'Su-khim' that means new place. Gradually outsiders started calling this
country Sikhism! Even in the dictionary you will find only 'Sikhim', not 'Sikkim'. Sikkim
may have been started by Indians.
Today, Sikkim will be the first state in India to lie, whether it is the lies spread by
the Sikkim government or the replacement of real history with fake history.
They also call it the 'hidden land' whereas at the time of Guru Padmasambhava
from the 8th century to the British rule the Tibetans were not happy to live in Sikkim
because the climate of Sikkim is not the same, it is more humid whereas Tibet is dry.
That is why the three kings of Sikkim who married Tibetan girls; they did not like
the humid weather of Sikkim. That is why these kings of Sikkim built their property in
Tibet.
Even their queens did not like the humid weather here, and so these kings lived in
Tibet for 9 months out of the year. When the British met the King of Sikkim in Darjeeling, at
their insistence, these kings of Sikkim agreed to stay here for 9 months out of the year.
In the year 1641, Lahatsan Lama, along with his two other associates from Tibet,
made Penchu Namgyal, a resident of Gangtok (old name Guntuk), the king of Sikkim
and then converted people of Sikkim in Buddhism.
Even for the next 60 years, these few hundred people of Sikkim (Lepcha and
Bhutia) did not become Buddhists as they used to practice their old religion Bon or
PON, its customs and traditions to worship spirits of forests, mountains, trees, rivers,
lakes etc. Believed it to be the abode of the soul (gods), and because these people live in
the mountains, they have not been able to get out of this fear till today. Even today in all
of these they somehow accept the form of Atma or Devta.
When the people of Sikkim refused to become Buddhists, the third king of
Sikkim, Chadhor, with the approval of Lahatsan Lama in 1606-7, allowed them to
observe their own customs. (However, Buddhism does not believe in God nor does it
have any superstitious beliefs about souls. He had thought that let them first become
Buddhists, when they will learn about Buddhism, they may get rid of these hypocrisies,
but it could not happen. He worshiped the prayer of nature which these people know as
NYA-SOL).
It is from this prayer that the head of Lachen Lama has told the gossip of Guru
Padmasambhava on his visit to Guru Daang Maar Lake and alleviate the sufferings of
the locals, while neither the Dalai Lama nor the other group Karmapa has opened their
mouth because they are aware of the truth.
It is also important to remember that it was the third king of Sikkim, Chadhor,
who also gave letters(script) to the Lepcha dialect. Today Lepcha is spoken as well as
written and read.
345
In each of its writings, the Sikkim government states that the people of Tibet were
already aware of Sikkim, but would it be enough just to be aware? I haven't been to
Canada yet but I know all about Canada, what difference shall it make if i know?
But the Sikkim government speaks this way because of the old name of the place
they call the place of hiding, but also of the land of rice, because by this name they
preach that even before the arrival of Guru Nanak in the area. While this is an empty lie,
Sikkim was not a hidden place nor was rice cultivated here.
In proof of this I give the names of the 8 hidden Lands disclosed by Yesha
Tasogyal, this hidden place meant that even though people knew about this land but
there was no human population before the arrival of Lepcha people in the 13th and 14th
centuries, later followed by Bhutias.
When it began to be settled, Lahatsan Lama of the Dukpa dynasty, a descendant
of Trisong Duetsen, the old king of Tibet, conspired with two of his associates to
establish a monarchy here. With this, the Lepcha people came under the rule of Tibet!
Now they could never even dream of having their own kingdom in future. However
their religion was completely abolished by the Tibetans. Their legacy would have been
lost but they managed to save it even though it seems to us to be hypocrisy.
You can read the names of the 8 hidden lands of Tibet and Nepal mentioned by
Yeshe Tsogyal in the photo below. Of these, 7 are in Tibet and 1 is in Nepal. DEN
JONG's name neither is in this list (other then 7 places) nor is any other place mentioned
out of Tibet. Sikkim was not known to outsiders at that time.
346
Pic 150
The 3rd point of Sikkim Govt;
The third point which is the ploy of the Sikkim government to implement the
Special Religious Prevention Act 1991 in Sikkim which will be considered in the state
from 1947 even though it was a separate nation before 1975. It was merged into in India.
Note: Religious sacred sites within Sikkim are protected under the 1991 special
provision of the article 371(f) of the Indian Constitution. According to this article, the
government has the obligation to protect previously established religious places from damage or
encroachment by any other religions.
According to the Act, no place of worship in Sikkim can be converted to another
place of worship.
347
First of all, it is the Sikkim government itself that is making this effort.We have
revealed in the past that Sikkim Chief Minister Pawan Chamling had expressed his grief
in a speech on 16th July 2016. That his government had offered three years ago to
beautify the area around Guru Dangmar Lake and to clean everything and build a
monastery which no one came to fulfill. And that the offer is still open. We must inform
you that there is a Gurdwara built at Guru Daang Maar Lake since 1987, exactly one
year after this offer, on 16th August 2017, the locals had removed Dhan Guru Granth
Sahib Ji from this Gurdwara Guru Dangmar Sahib and left it unattended at a roadside
100 km away in Chungthang
This is how the Sikkim government itself wants to take over the Gurudwara to
convert into Buddhist monastery.
This Religious Prevention Act 1991 can only apply:-

• If the Sikkim government could first prove that this gurudwara was built
in 1998 and not in 1987, means that there was no Gurdwara here before
1991?
• Secondly, their Guru Padmasambhava came to this lake and not Guru
Nanak Ji and also that this lake is the religious place of worship of
Buddhists?
It is not in the power of the Sikkim government to prove both these things,
this assurance I give to the Sangat on behalf of Guru Nanak Ji.
348
Proposal by Sikkim govt to regularize Gurudwaras or trap Sikh
nation?
Khalsa ji,
Waheguru ji ka khalsa waheguru ji ki fathe!!
Sangat mahe har ju basen……. Gurbani says that the Almighty Waheguru is
always present in congregation where thy true naam is recited. I present myself in the
court of khalsa after being harassed by SGPC, DSGMC and SILIGUDI Gurduara
Management Committee for the last 3 years in Sikkim High Court. The brief
introduction of the case is given below. I request every Sikh specially who are in legal
services or in judiciary must go through and see how these gurduara committees stand
against a common person to get credit for political advantage. Being a common Sikh the
joint front of these committees opposed me on my demand of judicial inquiry against
sacrilege of Guru Granth Sahib ji by the local Lamas with consent of Sikkim
administration and the CM Pawan Chamling in 2017.
Since then I am being opposed by them and could never be a party/petitioner in

this case. Jathedar Akal Takhat Harpreet Singh ji called delegates of all parties and
formed a joint front in Dec 2019 giving me assurance that the objection filed against me
shall be withdrawn but despite many reminders, the joint front never withdrew it till
date.
On 20th Aug 2017, Local Lamas under PIPON or to be called Head Man of north
Sikkim removed Guru Granth Sahib ji with all other items to be used in a Gurudwara
from Gurudwara Guru Daang Maar Sahib and left them unattended, abandoned them
at a roadside in Chungthang about 90 kms away with consent of SDM who was
intimated earlier through a written letter. The copy of said letter is given below;
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In my petition I demanded action against DC, SDM etc but in amendment I
openly alleged a conspiracy by Sikkim administration with hand in gloves of MLA and
Pipon of North Sikkim and demanded a judicial inquiry but unfortunately the joint front
of Gurudwara committees opposed me and filed a written objection in court as follows;
Unfortunately the joint front of Gurudwara committees keep on opposing me,

the govt of Sikkim need not to oppose me directly but due to their influence and indirect
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involvement, the High Court of Sikkim also keeps my application/petition pending and
never tried to disposed it off but kept it linger on different pretexts.
In the month of Nov. 2020, a proposal by the respondents on behalf of Sikkim
govt is sent to court in which regularization of both the Gurudwaras is given but in fact
this is a trap in which the joint front will give its consent without understanding the
hidden agenda behind it. The Sikkim govt declared Gurudwara Chungthang as illegal
and suo-motto case is in the court. With this proposal, Sikkim govt has wished to
regularize them if the Gurudwara was built before 1979. The joint front has no evidence
but I have and therefore I sent a reply to the Advocate General of Sikkim. The copy of
proposal and my response are given below.
Sikkim govt has demanded anevidence indirectly upon Gurudwara Guru Daang
Maar on the same lines. It also wants to declare it illegally constructed so that it has
asked for en evidence of religious institutions built before 1979. This gurudwara was
built in 1987 hence if we accept their proposal; we may lose Gurudwara Guru Daang
Maar. This is their hidden agenda, so I asked Sikkim govt to stop labeling these historic
Gurudwaras built in commemoration of the visit of Guru Nanak as illegal.
On the contrary, I have two evidences which prove that Sikh soldiers and locals
kept worshiping Guru Nanak by placing his picture under a bamboo pole on which Sikh
flag was unfurled at the shore of the Lake Guru Daang Maar since 1970. The Sikh
nation came to know about worship of Guru Nanak by locals in this region and his visit
in 1516-17 only in 1964, Maj NS Issar published his revelation in Sikh Review in its Jan
1965 edition published from Calcutta. I have its copy with me provided by the publisher
which can be produced in the court whenever required.
I request ever Sikh to go through this post and see how I am fighting this case
without any support of gurudwara committees but I pay my gratitude to every individual
who contributed by donating his daswandh and supported me. Sangat is my power and
due to their continuous support, I could research on history of Sikkim and avail
evidences to prove that Master Padmasambhav never visited Sikkim but Guru Nanak is
the only Prophet who stepped on its soil and took away the sufferings of the local. So
what if lamas have sold their conscience for vested interests and under falsehood
promoted by state of govt for political benefits but they have no record to prove it.
Some brief introduction of this case;
Now it’s time to put all my research at the feet of the Sikh Sangat – that’s why
I want to share some very important points relevant to this case here.
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This case will be fought mainly on the basis of three aspects; the main aspects, of
which the Government of Sikkim has taken possession of the Gurdwara Daang Maar
Sahib Ji, are as follows;
1. The first point is to create conditions that would intimidate even the military
officers, to intensify the propaganda of lies and to achieve this purpose the forest
department was misused,
2. The second point used by the Sikkim government is to make a clumsy attempt to
erase all traces of Guru Nanak’s arrival in Sikkim,
3. The third move that the Sikkim government has taken is to implement the
Religious Prevention Act of here and also from 1947.
Proposal sent by Sikkim govt;
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My response sent to advocate General of Sikkim on his
proposal;
1) -That it’s highly objectionable on calling the Gurudwaras, Guru Daangmaar and
Gurudwara Chungthang as illegal structures in north Sikkim, the foundation stone of
Gurudwara Guru Daang Maar was laid down by local MLA Sh. Tashiding Lepcha on
20th June 1983 which was completed in 1987. The pictures of this foundation stone and
the structure of Gurudwara Guru Daang Maar at the different times in between 1987 to
1998 are already submitted in my special affidavit filed on 6th Oct 2017. The religious
institutions comes under VII SHEDEDULE of Constitution of India under article
246 in List III ITEM 28 as per direction issued in MRINALINI PADHI versus Union
of India writ petition civil no 649 of 2018 on 5/7/2018 the religious institution on
5/7/2018 in Para 9 page 5, Para 10 page 6 of order where Central government along
with courts all over India is given liberty to intervene in matters of offerings,
mismanagement damage to assets and send such report to respective High Court
which will be treated as Public interest. Again in same case on 4/11 2019 Para 2 part
ix page 2-3 in this writ petition W.P NO 49 OF 2017 BEFORE THIS HIGH COURT
one of issues of damage to assets removal of furniture.
2)- That the Gurudwara Chungthang, was built sometime in mid 80 though the Sikh flag
said to be hoisted here in 1968 (no proof available) and a temporary Gurudwara was
built as Col DS Grewal visited Gurudwara Chungthang in his posting here in 1970 as
stated in his affidavit. A picture of newly re-built Gurudwara Chungthang was taken by
S. Gurdip Singh Kalra, ICS officer in 1978 which is being pasted here for evidence. The
source of picture is Panjab Digital Library, Chandigarh.
• That the worship of Guru Nanak at shore of Lake Guru Daang Maar was begun
sometime in 1970, a bamboo pole was erected, under which a picture of Guru
Nanak was placed and worshipped by army personal after they came to know
that the historical relevance of visit of Guru Nanak and taking away the
sufferings of the local grazers passing through this plateau having problem of
drinking water. Guru Nanak blessed them and provided drinking water
perennially by striking the frozen ice of Lake, breaking the frozen ice with his
walking stick and drinking water made available. Since then this portion of the
Lake never got frozen. An evidence of worship of picture of Sikh religious flag at
the shore of Lake before Gurudwara Guru Daang Maar was built here at the
shore of this Lake on a mound can be produced if required. Not only had this
Guru Nanak also solved their major problem when they complained of vitality
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on high altitude. Guru Nanak blessed them by saying that whosoever lady shall
drink water of this Lake, shall bear male child.
• That the Guru Nanak is the only prophet who walked on soil of Sikkim. The
claim of visit of master Padmasambhava in this state is only a myth; no record is
available if he ever stepped on soil of Sikkim. We have the evidences to prove it
and the same can be produced in the court if and when required.
• That both the Gurudwaras were built by collection of funds from locals and the army
personals posted there. Subedar Major Gian Singh Bhullar donated 1.75 Lacs (Rs.
1,75,000/-) from his own pocket in early 70 which was really a big sum to build this
Gurudwara. The locals also donated and gave their consent to build both the
Gurudwaras. The land was legally taken from local Panchayat to renovate and re-
build Gurudwara Chungthang in 2011. The names of donors engraved on a stone slab
can be produced in court if and when required for evidence.
• That the Gurudwara Chungthang was built when Sikh nation got the news on
visit of Guru Nanak ji here and worshipped by locals in their prayers. Full
revelation of this historical visit was first published in 1965 by ‘Sikh review’ from
Calcutta in its. Jan 1965 edition which can also be produced in the Court if and if
and when required.
• That Sardar Surinder Singh Kohli, an officer from IDAS (Indian Defense
Account Service) also published his memoires in Sikkim giving details of worship
of Baba Nanak in 1968, his story was published by Panjabi University also in
their book ‘THE PUNJAB PAST AND PRESENT’ published in 1969 which
can also be produced in the Court if and if and when required.
• That an authenticated evidence given by a Sikh gazette officer from Western
Railway who traveled to Gurudwara Chngthang and Lake Guru Daang Maar in
1982 and penned down everything whatever he saw during his visit like the
Chinese traveler Huwein Tsang who visited India in 7th century and introduces
us with medieval India. I have full detail of his visit in original hard copy which
can also be produced in the Court if and if and when required.
• That the Sikh flag was hoisted at Chungthang in 1975, a photocopy of the stone
engraved giving its information is with us though first time the Sikh flag was
hoisted here and a temporary Gurudwara was also built here. Col. DS Grewal
states in his affidavit that he visited this Gurudwara in 1970, a copy of said
affidavit can also be produced in court if and when required. The Gurudwara was
rebuilt in 1977. The names of donators are engraved on a stone with date
mentioned as 4-11-1977. Even the local Lepchas also donated. A photocopy of
the same can be produced if and when required in Court. It existed before the
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forest conservation act 1980 was enacted which does not come under the illegal
structure.
• That the Gurudwara Chungthang was renovated after a written agreement duly
signed by the Mr. Lendup Lepcha and other eminent personalities,
representatives of local Lepcha community like President of the local panchayat,
the nominees of Gurudwara Bangla Sahib Delhi and the members of the
executive committee of the Siligudi Gurudwara Management committee on 10
Sep. 2011. The copy of the said mutual agreement is with the applicant which
can be made available and submitted in the court if and when required.
• That we have the evidence to prove that the local deity in the north Sikkim was
only Guru Nanak since his visit in this region in 1516-17. It was only Guru
Nanak being worshipped in local Gompha at Chungthang. The locals had faith
only in Guru Nanak and worshipped him only by placing his only picture inside
the Gompha but under changing scenario now a picture of Akiloteshwara is also
placed to worship. it seventh shedule list 3 ITEM 40 of Indian constitution
defines 40 Archaeological sites and remains other than those 1[declared by or
under law made by Parliament] to be of national importance definition of
archaeology means an archaeological site is a place (or group of physical sites) in
which evidence of past activity is preserved (either prehistoric or historic or
contemporary), and which has been, or may be, investigated using the discipline
of archaeology and represents a part of the archaeological record. Sites may range
from those with few or no remains visible above ground, to buildings and other
structures still in use.
Beyond this, the definition and geographical extent of a “site” can vary widely,
depending on the period studied and the theoretical approach of the archaeologist.
1. That Guru Nanak ji had seated on a boulder at Chungthang where he ate cooked
rice and gave the leftover to locals to throw them in open fields nearby not in
forest as to grow saplings of rice, it needs plenty of water stored in paddy fields
which can’t be done in a Dense or moderate forest. Hence the land at Gurudwara
Chungthang had no forest 500 years ago. It was a township and still it is.
2. That both the Gurudwaras i.e. Gurduara Daang Maar and Chungthang
respectively were built to commemorate visit of Guru Nanak and by showing
obeisance in due honor with the consent and participation of the locals. These are
the Sikh heritage sites, which needs to be protected but the Sikkim govt. is keen to
demolish them for political benefits at the cost of hurting religious sentiments of
worldwide Sikh community whose eyes now glued only on honorable Sikkim
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High Court, seeking a fair justice in absence of Sikh community in Sikkim. These
are the historic sites covered under item 40 of seventh schedule constitution of
India under article 246.
3. That being representative of the Sikh community worldwide, my applicant
demands release of the Gurudwara from illegal occupation by a Buddhist
monastery at Lachen which took over the control by consent and intervention of
Sikkim govt., by misusing the highest public offices. The CM, Chief Secretary,
DC and SDM gave their approval by signing it.
4. That the competent authorities to implement to mandate of the policy are already
accused (Chief Secretary Sikkim, DC Mangan and SDM Chungthang) of
conspiracy in taking over the Gurudwara Guru Daang Maar with mal-intention
to demolish it and convert it into Buddhist monastery so their role is in vague and
untrustworthy. A demand of judicial inquiry in this relevance is already pending
against these tainted state govt., officials in Sikkim High Court.
5. That as far as the forest department (respondent no. 5) is concerned, its plea that
the shore of the Lake Guru Daang Maar is forest land, is bundle of lies, based on
frivolous grounds, falsehood and which concealed the facts from this hon’court.,
that a tree canopy is must to call any piece of land as forest defined by hon’ble
Supreme Court in its judgment in the case no. 202 of 1995 with 171 in 1996,
Godavarnam against Union of India. In a mountainous state like Sikkim whose
more than 1/3 of total geographical area (44.67%) is covered with forest,
minimum 40% per hectare tree canopy is a condition, whereas not a single tree is
visible at the barren, rocky Mountains covered with snow perennially all around
the Lake. The issue before this hon’ble court are also part of Concurrent list of
seventh schedule in list III INCLUSION OF Union Of India in any settlement or
as one of respondent in this W.P NO 49 OF 2017 in Sikkim High Court the apex
court in Mrinalini Padhi versus Union Of India emphasized intervention of
central government (Union of India) IN MATTER CONCERNING
RELIGIOUS INSTITUTIONS IN list 28 of seventh schedule part III and same
time emphasized protection of archeological site in same case.
As my applicant is ready for amicable solution of this dispute permanently these

issues to be resolved essentially before any move for compromise as 3 departments of
Union of India are involved i.e.
a- Army under union of India who were looking after disputed site for many
years in the past since its foundation stone was laid down in 1983. We
sent legal notice to its western Command office at Fort William Kolkata
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which was not received during pandemic of covid-19. We request this
court that the meetings with army officials may be arranged through video
conferencing so that each issue may be discussed for a permanent solution
Army under defense secretary it comes under article 246 of Indian
constitution in VII Schedule List I item no 2 IN UNION LIST.
b- Archaeological Department item 40 of part III concurrent List of VII
schedule even includes other than those declared by union or state under
Article 246.
c- Forests under item 17A of schedule VII of List part III under article 246 of
Indian constitution.
d- Religious INSTITUIONS IN ITEM NO 28 IN VII schedule in PART III
CONCURRENT LIST directions issued in MRINALINI PADHI verses
Union of India W.P no 649 of 2018 on 5/7/2018 and in 4/11/2019 to all
states and union territories of India and also to all High Courts, District
judges of India enquiry by district and sessions judge is must and
impleadment of party is immaterial even non party can file simple
application which includes damage to assets.
We are ready for negotiations and will discuss above issues, if necessary we
can meet through video conferencing.
Slave of the Sikh nation:

Ph. 91+9540393039.
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Seeing forced conversion of Gurudwara Guru Daang Maar into a Buddhist Monastery
by state Govt of Sikkim, I filed an application with National Commission for Minorities in
India on May 3rd, 2022 which is still pending as I had understood the Buddhist in Sikkim are
now dishonest. If the can play plagiarism to take the Gurudwara and create fabricate logics in
this relevance, in the coming days, they could change the ownership of these belongings and
name them to Padmasambhava. They can’t be trusted anymore.
But my agony is neither SGPC, DSGMC, any Sikh jathebandi or Sikh organization
supported me nor did anyone write a letter to NCM to pursue them to make arrangements to
get these relics returned safely to Sikh nation.
Copy of my application is pasted below;
To, Dated: 03-05-2022

The Chairman,
S. Iqbal Singh Lalpura,
National Commission for Minorities of India
3rd floor, Lodhi road, Gokalpuri, Block-3,
CGO Complex, Lodhi Estate,
New Delhi.(110003).
Sub: Takeover of Gurudwara Guru Daang Maar (Dongmar) by state

govt of Sikkim, to demolish and convert into Buddhist monastery and its loot by
confiscating all religious items (99 disclosed, 3 historical items related to Guru
Nanak were deliberately disappeared), few preserved in Lachen Mutt as
revealed by Police wireless.
Dear Sir,
I would like to bring in your kind notice and draw your attention on taking over a
Gurudwara with a mal-intention to demolish it and convert it into Buddhist monastery in
North Sikkim by State govt of Sikkim. Though the case is in Court but under influence of
Sikkim state govt. the case is on snail’s race and applicant Ajmer Singh Randhawa, aged 72+
and a cardiac patient who suffered from Corona also in 2020, made several requests before
the court that he may be heard during his life time but all on deaf ears. His file is kept
pending since Sep 2017 despite having directions issued by hon’ble Supreme Court to join
this case.
The Sikkim govt under its former CM Pawan Chamling had taken over a Gurudwara
situated on 18000’ high elevation at Lake Guru Dongmar (Daang Maar) in north Sikkim to
demolish it and then to convert it into a Buddhist Monastery. Forest Department was brought
in to do this job. The Gurudwara was under control of army as Sikhs in Sikkim are in micro
minority or to say almost nil. So it was easy for the state govt., to use all mal-practices to take
over the Gurudwara. Sikh nation was kept in dark and they took it over on 6th July 2000
secretly. All records were submitted in Court by state govt. I have the copies with me. It was
taken over by state govt., before it was handed over to Buddhist monastery at Lachen since
then.
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A list of confiscated items is issued by Sikkim govt in 2017. It was all hidden from
outer world. No news in any leading news paper was given on this loot and confiscation after
taking over the Gurudwara. Even Sikh world was in dark until Aug 2017 when a sarup of Sri
Guru Granth Sahib ji (The master of Sikh religion) with few other daily used religious items
were brought down to 90 kms at Chungthang and left abandoned on a road side unattended.
Though the case is in Sikkim High Court as we have filed a case to save Gurudwara
from conversion into Buddhist monastery but the loot of Gurudwara and its religious items is
not any issue there. The more worrying part not known to Sikh world is that the three
personal belongings of Guru Nanak ji preserved with Lachen Monastery have been
disappeared. These were part of Gurudwara Guru Daang Maar but as Sikhs are in micro
minority so they were safely preserved under possession of Lachen monastery, but with loot
of other 99 items from Gurudwara, these three listed below items have been disappeared;
1- Chola of Guru Nanak,
2- Water carrier (Kamandal) of Guru Nanak,
3- Slab with foot marks of Guru Nanak.
We hereby request to help in restoring all these religious items confiscated and
distributed in public of Lachen (few items said to be preserved in Lachen Monastery along
with these three personal items deliberately disappeared by Lachen monastery. These are the
holy items, belonging of Guru Nanak and now asset of Sikh nation.
The Chief Minister of the Sikkim himself signed on this wireless message and was
happy to do so; the Chief Secretary of Sikkim also signed giving his consent. You can see
above the signatures of both of them in the photocopy of the said document.
Though the case against taken over the Gurudwara Guru Daang Maar is in Sikkim
High Court but confiscation of religious items from gurudwara and destroy them or allow
public to take them away is a serious offence. It’s not part of the case. By committing such
offence, Sikkim state govt attacked and killed a Juristic person declared by Supreme Court in
its earlier decision Somnath v/s SGPC, March 2000.
List of all these 99 confiscated items from Gurudwara Guru Daang Maar (other
than three already in their possession) is attached herewith.
Unfortunately I could never be impleaded in this case as a party since Sep 2017
despite having directions of Supreme Court but we can’t hire a lawyer there as they don’t
want to go against govt or the local public under threat issued to them. Non co-operation by
judiciary in filing the documents and creating difficulties before us to harass, non cooperation
continued till date. Security threat is there to our lives. I have to appear on every date against
medical advice too in fear of dismissal of case. We want your kind cooperation to either
provide us legal help in Sikkim or to shift the case from Sikkim to Delhi or in any nearby
state where being a patient of cardiac issues and senior citizen aged 72+, I may be able to
take part in Court proceedings and make sure I may be heard during my life time as having
deep knowledge on evolution of Sikkim, its religions and history, I claim to be a necessary
party by representing entire Sikh community worldwide.
Thanking you. Applicant:
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Now we unveil the lies of the head of Lachin Monastery. They have now changed the commemoration
of Guru Nanak Ji to Padmasambhava, the 'Chola' of Guru Sahib Ji which is called 'Luga' in the local language.
And 'Robe' in English. This and Guru Ji's 'Kamandal' (water carrier) and Guru Sahib Ji's 'Footprints' on a stone
slab, are now called the memoires of Master Padmasambhava. We will expose these lies in series.
• Guru Ji's Chola: - There are two Cholas in possession of Lachen Mutt, out of them one was
presented to Guru Nanak Ji by a local king of Choel in Tibet, the other was given to him by
Lord himself. This evidence has been given by the head of Lachen Monastery in 1988, in an
interview given to Colonel Grewal. In the transcript, it is clearly asked and answers given in
detail. After this interview, Colonel Grewal published it in his books. Not only this Chola, but the
history of Guru Ji's Kamandal and foot prints has also been described.
• Guru Nanak Ji's Kamandal: Guru Padmasambhava never carried Kamandal. In his
right hand he holds a weapon made of thigh bone, and in his left hand a skull cup
(head bone of the human), which the Aghori or Tantrics(sorcerer) use as a cup or
vessel. You can see a number of photos of Guru Padmasambhava in every Buddhist
Monastery while in no photo he is seen holding a water carrier in his hand. And then
how could the people of Lachen Monastery connect its history of the Kamandal with
Master Padmasambhava?
You will find many photos of Guru Nanak Ji where he is seen walking with
Kamandal in his hand or placed nearby while he rests.
• Guru Nanak's footprints on the stone: These marks are not only found in Lachen
Mutt of Sikkim, but also present in many other places like Nepal, Bidar (Karnataka-
India) and Balochistan, Pakistan also. We are also giving below the photos of these
landmarks so that you may not feel amused but aware with truth. You will not find
the footprints of Master Padmasambhava anywhere in the world.
Excerpts of Interview with head of Lachen Mutt by Col. DS Grewal;

Head Lama: Guru Nanak visited this and other places in Sikkim of which the records
are available in our religious books. Guru Nanak went around in Sikkim when he came from
Tibet. There is a country known as Chaol (Koel) in Tibet. King of this country never
worshipped God. That king put Guru Nanak in Jail. Guru Nanak came out of jail
automatically. There after he put him in fire. Guru Nanak came out unscathed. Again he put
him in water. Guru Nanak did not drown. This surprised the king and he fell at the feet of the
Guru. The king presented costly robes to the Guru. These clothes are preserved in this
monastery and in the idol of this monastic you will find him wearing all these. The blue gown
shown in this idol is the one offered by the king. This we have preserved in lock and key and
take out only on particular days.
(Note: I saw the main idol which was about 15 feet high, of a saint in meditation. It
was told to me to be belonging to Guru Nanak which is the chief idol in the Gompha which
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they worship. There was another idol of smaller size about 6 feet again told to be of Guru
Nanak. Other idols were of Lord Buddha and the goddess Tara. There were two robes
worn on Guru Nanak's idol; one red and another blue. The red was the one which
according to them given by the Lord himself while the blue was given by the king of Chaol
in Tibet. The robe was well preserved in a glass case. He also showed me Guru Nanak's
footprints on a stone.)
At the same time we are producing about dresses worn by Padmasambhava and his followers
till date at Nyingmapa school in detail the truth, what kind of clothes he used to wear, all this has been
authenticated by the Buddhists scholars. Even today Nyingmapa School which was started by Master
Padmasambhava himself in the 9th century, wears the same clothes, the same dress which is in three
layers, the authentic details of these clothes, are also given below.
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IN THE HIGH COURT OF SIKKIM AT GANGTOK (CIVIL EXTRA
ORDINARY JURISDICTION)
IN W. P. (C) 49 of 2017
SUBMISSION BY THE COUNSEL FOR PETITIONER NO-2
1. THE PREAMBLE OF CONSTITUION IS THE SOUL OF

CONSTITUTION on word ‘secular’ which means India have no state
religion. It also contains liberty of thought faith egression which have been
defined in article 19.
Article of faith in which article 25 has been defined is equality of status and
opportunity and equal protection of rights contained in article 14, article 21 defines
right to life which means to live with dignity, submissions on facts and violation of
fundamental rights.
1. The action of respondent nos. 2 and 3, who are responsible state officials,
had shown involvement of state of Sikkim previously who violated basic
features of constitution. The word ‘secular India’ is contained in preamble
of constitution of India.
2. That the respondent nos 1, 2, 3 and 5 are alleged violators of the rights of
the petitioners, they come under definition of state as defined by article no
12. They violated fundamental rights of the petitioners under articles 12,
14, 21. 25 and 26.
3. The respondent no 4 is also a violator of preamble of constitution and
fundamental rights of petitioners under articles 12, 14, 21, 25 and 26 also
comes under the state defined by Article 12.
(Sangha Assembly constituency is one of the 32 assembly constituencies of Sikkim

which are part of the Sikkim Lok Sabha constituency. As of 2019, the current MLA Sonam
Lama was elected whose term is going to end in 2024). Being Member of Legislative Assembly,
he is included in the definition of the part III of the Constitution of India under Article 12
which states as;
Meaning of State under Article 12
Article 12 of the Indian Constitution states that,
“Definition in this part, unless the context otherwise requires, the State includes the
Government and Parliament of India and the Government and the Legislature of each of the
States and all local or other authorities within the territory of India or under the control of the
Government of India.”
In other words, for the purposes of Part III of the constitution, the state comprises of the
following:
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1. Government and Parliament of India i.e the Executive and Legislature of the Union
2. Government and Legislature of each State i.e the Executive and Legislature of the
various States of India
3. All local or other authorities within the territory of India
4. All local and other authorities who are under the control of the Government of
India.
• State Legislature: The legislative body at the state level is the State Legislature. It
comprises of the state legislative assembly and the state legislative council.
Local Authorities;
Before understanding what a local authority is, it is important to define Authorities. According
to Webster’s Dictionary; “Authority” means a person or body exercising power to command.
When read under Article 12, the word authority means the power to make laws (or orders,
regulations, bye-laws, notification etc.) which have the force of law. It also includes the power to
enforce those laws.
Local Authority: As per Section 3(31) of the General Clauses Act, 1897,
“Local Authority shall mean a municipal committee, district board, body of commissioner or
other authority legally entitled to or entrusted by the Government within the control or
management of a municipal or local fund.”
The term Local authority includes the following:

a- Local government: According to Entry 5 of the List II of VII Schedule ‘local
government’ includes a municipal corporation, improvement trust, district boards,
mining settlement authorities and other local authorities for the purpose of local
self-government or village administration.
b- Village Panchayat: In the case of Ajit Singh v. State of Punjab, it was held that
within the meaning of the term local authority, village panchayat is also included.
4. The respondents acted arbitrary and violated article 14 on equality before

law equal protection of fundamental rights where only writcan be issued
under article 226 in which High courts all over India havewider powers
than article 32. Article 226 have wider scope.
5. That Keshav Nanda Bharti case in Hon’ble Supreme Court has described
the preamble as the soul of constitution. It also abides the respondents
who acted beyond theirjurisdiction. Their action is liable to be set aside in
interest of natural justice. As in para 1205 on same judgment there is
reference to fundamental rights.
The elements of the basicstructure are indicated in the preamble and translated in the
various provisions of theConstitution. The edifice of our Constitution is built upon and stands
on several props, remove any of them, the Constitution collapses.
These are:
375
(a) Sovereign DemocraticRepublic;
(b) Justice, social, economic and political;
(c) Liberty of thought, expression, belief, faith and worship;
(d) Equality of status and of opportunity.
Each one of these is important and collectively they assure a way of life to the people of
India which theConstitution guarantees. To withdraw any of the above elements the structure
will notsurvive and it will not be the same Constitution, or this Constitution nor can it
maintainits identity, if something quite different is substituted in its place, which the
sovereignwill of the people alone can do. There can be a Democratic Republic in the sense
thatpeople may be given the right to vote for one party or only one candidate eitheraffirmatively
or negatively, and are not given the choice to choose another opposed to itor him. Such a
republic is not what has been assured to our people and is unthinkable byany one foresworn to
uphold, defend, protect, or preserve or work the Constitution.
Ademocratic republic that is envisaged is the one based on a representative system
inwhich people holding opposing view to one another can be candidates and invite theelectorate
to vote for them. If this is the system which is the foundation of a democraticrepublic, it is
unthinkable that it can exist without elements (2) to (4) above eithercollectively or separately.
What is democracy without social, economic and politicaljustice, or what value will it have,
where its citizens have no liberty of thought, belief,faith or worship or where there is no equality
of status and of opportunity? What then arethe essential features or the basic elements
comprising the structure of our Constitution?
It need not be considered in detail as these will fall for consideration in any concrete
casewhere they are said to have been abrogated and made non-existent. The fact that acomplete
list of these essential elements constituting the basic structure are notenumerated, is no ground
for denying that these exist. Are all the elements which make a law void and un-Constitutional
ever required to be concatenated for the recognition of thevalidity or invalidity of laws judged on
the anvil of the Constitution? A sovereigndemocratic republic, Parliamentary democracy, the
three organs of the State, certainly inmy view constitute the basic structure. But do the
fundamental rights in Part III andDirective Principles in Part IV constitute the essential
element of the basic structure ofour Constitution in that the Constitution will be the
Constitution without them ?
In otherwords, if Parts III and IV or either of them are totally abrogated, can it be said
that thestructure of the Constitution as an organic instrument establishing sovereign
democraticrepublic as envisaged in the preamble remains the same? In the sense as I understand
thesovereign democratic republic, it cannot: without either fundamental rights or
directiveprinciples, what can such a government be if it does not ensure political, economic,
orsocial justice?1207. The History of the agitation for political freedom, fundamental rights and
self-governmentis well known. As I said earlier, ever since the second half of the 19th century the
ever since the second half of the 19thcentury the struggle has been going on and when ultimately
376
India in spite of the partition,achieved its cherished dream of independence and territorial unity
from north to south,and east to west, which in millennium it could not achieve, the
fundamental objectivesformed the corner stone of the nation.
As Granville Austin so aptly puts it in his book"The Indian Constitution" at page 50,
"The Indian Constitution is first and foremost asocial document. The majority of its provisions
are either directly aimed at furthering thegoals of the social revolution or attempt to foster this
revolution by establishing theconditions necessary for its achievement. Yet despite the
permeation of the entireConstitution by the aim of national renascence, the core of the
commitment to the socialrevolution lies in Parts III and IV, in the Fundamental Rights and in
the DirectivePrinciple of State Polity. These are the conscience of the Constitution. The
Fundamental
Rights and Directive Principles had their roots deep in the struggle for independence
Andthey were included in the Constitution in the hope and expectation that one day the tree
oftrue liberty would bloom in India The Rights and Principles thus connect India’s
future,present, and past, adding greatly to the significance of their inclusion in the Constitution
and giving strength to the pursuit of the social revolution in India 1208.
The demand for fundamental rights had its inspiration in the Magna Charta and
theEnglish Bill of Rights, the French Revolution, the American Bill of Rights incorporatedin
the Constitution of the United States in 1791. For the first rime, the Indian NationalCongress
which was formed in 1885, made a demand for them in the Constitution ofIndia Bill. 1895 and
these demands were reiterated from time to time. Annie Besant’sCommonwealth of India Bill
contained a demand for 7 fundamental rights. The SimonCommission rejected these demands
for inclusion of fundamental rights, It is obvious that our first care should be to have our
fundamental rightsguaranteed in a manner which will not permit their withdrawal under
anycircumstances....
The Karachi Resolution of March 1931 on Fundamental Rights on economic and
socialchange added a new dimension to Constitutional rights because till then State’s
negativeobligations were alone being emphasized. By that Resolution "the demand now
equallyemphasized the State’s positive obligations to provide its people with the economic
andsocial conditions in which their negative rights would have actual meaning".
(GranvilleAustin, p. 56). (emphasis supplied).
Dr. Radhakrishnan described thedeclaration of basic freedoms as a pledge to our own
people and a pact with the civilizedworld". (Constituent Assembly Debates, Vol. II, p. 273).
Dr. Ambedkar speaking on theObjectives Resolution, said that "when one reads that part of the
Resolution, it reminds one of the declaration of the Rights of Man which was pronounced by
the FrenchConstituent Assembly. I think I am right in suggesting that, after the lapse of
practically450 years, the Declaration of the Rights of Man and the principles which are
embodied init has become part and parcel of our mental makeup, I say they have become not
only thepart and parcel of the mental makeup of modern man in every civilized part of the
world,but also in our own country which is so orthodox, so archaic in its thought and its
377
socialstructure, hardly anyone can be found to deny its validity. To repeat it now as
theResolution does, is to say the least, pure pedantry. These principles have become thesilent
immaculate premise of our outlook. It is therefore unnecessary to proclaim asforming a part of
our creed. The Resolution suffers from certain other lacuna. I find thatthis part of the
Resolution, although it enunciates certain rights, does not speak ofremedies. All of us are aware
of the fact that rights are nothing unless remedies areprovided whereby people can seek to obtain
redress when rights are invaded."
Reference to the remedy that was absent in the Objectives Resolution, was made good
by the inclusion of Article 32, with respect to which he said: "an article without which
thisConstitution would be a nullity.... I could not refer to any other article except this one.
Itis the very soul of the Constitution and the very heart of it and I am glad that the
Househas realized its importance.... It is remedy that makes a right real. If there is no
remedythere is no right at all..." (emphasis supplied) - Constituent these are observations of
apex court in same judgment which is onlyjudgment on all fundamental rights.
6. That the respondents have violated basic principle of the constitution.
7. That in Marinalini Padhi versus union of India observed ix) Difficulties
faced by the visitors, deficiencies inmanagement, maintenance of hygiene,
appropriate utilizationof offerings and protections of assets with regard
to shrines,irrespective of religion is a matter for consideration not only
forthe State Government, Central Government but also forCourts. Every
District Judge throughout India may examinesuch matters himself or
through any court under hisjurisdiction and send a report to the concerned
High Court sothat such report can be treated as PIL on the judicial side
andsuch direction may be issued as may be considered necessaryhaving
regard to individual fact situation.The dismantling of furniture damage to
property is done toGurdwara at Daangmaar Saheb in this above
mentioned judgment is applicable.
8. That the Hon’ble Supreme Court judgment of Keshav Nanda Bharti
versus state of Kerala in which 13 member constitutional bench have
defined about the enforcement of rights by judicial system in detail even
parliament cannot change basic structure of constitution with preamble as
its soul.
9. Article 226(1) of the Indian Constitution states that every High Court shall
have powers to issue orders or writs including habeas corpus, mandamus,
prohibition, quo warranto, and certiorari, to any person or any
government for the enforcement of fundamental rights and for other
purpose. As stated by supreme court in union ,,,,,,,,,,,,,india versus Sanjiv
chaturvedi 2023 3rd March.It is further submitted that the power of judicial
review isan integral and essential feature of the Constitution andeven a
constitutional amendment cannot exclude thepower of the high courts and
378
the Supreme Court toexercise their power of judicial review and this
power cannever be ousted.
10. That in the prayer of the IA 22, the petitioner no-2 has already explained
the violations of his fundamental rights by the respondents, we tried to
elaborate it more clearly with citations of other High Courts in this
submission. The respondent no. 1 in collusion with other Respondents
have acted beyond jurisdiction conferred on it and its action is ultra-wires.
It may kindly be accepted as our submission as directed by this court on
31st October in its order to me, (counsel of petitioner no-2).
5.15- It is respectfully submitted that this Court, by way of ajudicial order, ought not to
take away jurisdiction from other high courts which are otherwise empowered
underArticle 226(2) to entertain a Writ Petition against the orderof a Tribunal located in
the territory beyond the territorialjurisdiction of the said high courts.
11. That the I.A 23 IS FOR IMPLEADMENT OF UNION OF INDIA as

per facts on record Indian army was managing Gurdwara saheb for long
before giving it to respondent it is important party in whole matter as any
party an be impleaded at any stage army is maintaining historic
Gurdwaras at various places in India for example Gurdwara PATHAR
SAHEB IN Ladakh region.
It’s prayed before your Lordship that viewing above violations of the fundamental rights of
the petitioners and preamble of the constitution by the respondents, you are most humbly requested
to allow enlightenment of the Guru Granth Sahib with due religious honor in the Gurudwara
Guru Daang Maar Sahib in the interest of justice.
Place: Gangtok, Sikkim.

Date : 04/09/23.
Adv. Brijinder Singh Loomba

Counsel Petitioner no. 2
379
In the month of September 2023, my Advocate Brijinder Singh Loomba was
severaly affected from eye-flu which gone viral and affected his eyes badly. He was
almost semi blind. A date of appearance in Court was announced to appear on 18th Sep.
He couldn’t see so was unable to travel or attend the Court in person or through VC.
The notice was served in a very short time; by mistake he opened a wrong click in his
computer and sent an application which was under question by Court. The Court
ignored his incapability, finally he had to send a letter to tender his apology.
Next date was announced 1st October. Though my Advocate hadn’t recovered
but as we had already missed two appearances previously therefore I went alone to
appear in Court.
This High Court of Sikkim never allowed me to address the Court, I am never
taken seriously there. This time when Petitioner no -1 had finished his arguments, the
judge asked me if I had to say anything. I have no knowledge of law so I couldn’t argue
on law but even than I replied that I do agree with Petitioner no -1 on violation of our
fundamental rights but he had raised his objections on article 25 & 26 along with 19. I
requested to add article 14 and 21 too.
At this the judge asked me the definition on article 14, I replied LAW OF
EQUALITY.
The judge agreed and assured me the said article be taken on record.
Next she asked me if I had to say anything. I replied that this Court never
allowed me to say a word so I am not prepared and my Advocate is not present, even
than I drew her attention on a citation issued by hon’ble Supreme court of India on
forest land.
I said that this judgment was given in December 1996, two conditions were laid
down to declare any piece of land as forest. First to produce Revenue record of this land,
and second was or there must be thick forest but at Guru Daang Maar, Forest
department has nothing to prove, hence this land can’t be declared land of Forest or
property of Forests.
The judge further asked me if there is no Revenue record. I said yes, there is not
any. A letter is also issued by SDM Chungthang in this relevance.
But unfortunately, she removed my words from record but applied another clause
of this order ijn which restriction was given on non-forest activities in a forest. But the
judge forgot that non-forest activities like Saw mill can be made within the forest where
no tree grows on high elevation of 18000 feet anywhere in the world.
Her judgment proved favoring Sikkim govt and she refused to accept any
evidence submitted by we petitioners but went along with Respondents. This can’t be
called a fair justice. By reading the judgment, it seems as ifthe Advocate general directed
and dictated the judge who only recorded and typed it to deliver.
380
A number of errors in her decision are noticed. But in India, neither order of a
judge could be recalled nor can a judge be questioned. If an appeal is made in Supreme
Court, the judge there also escape to pass any remark against their fellow judges, only a
litigant suffers. It proves a proverb of Hindi ….CHAKOO KHARBUJE PAR GIRE
YA KHARBUJA CHAKOO PAR, NUKSAN TO KHABOOJE KA HI HOGA.
Next the judge gave next date on 4th October, it was useless for me to stay there in
absence of my Advocate or to say without any legal help. I requested the judge to give
dates on intervals of minimum 15 days and that being a senior citizen aged 74 and a
cardiac patient, I couldn’t risk my life to stay on a hill station. I don’t have any support
or anybody to take care of me and so that I shall be unable to appear on 4th which was to
be fallen after next two days, this day was Friday and next date given was on Sunday.
My this request ws turned down and the judge mentioned if I asked for adjournment. I
rarely asked for adjournment during my appearances in this case since Sep 2017.
The judgement is very long, it takes nearly 50 pages, so it won’t be possible for
me to add this judgment in this book and write my review on it. It needs another booklet
to write everything in detail on a biased judgment.
With this, the book is ready to reach in your hands, feel free to give your opinion
if I justified proving visit of Guru Nanak in this region. The Padmasambhava was never
worshipped in north Sikkim. It was only Guru Nanak worshipped being a local deity. It
was picture of Guru Nanak in Gompha (Small village Buddhist temple) at Chungthang.
Eye witness accounts reveal this truth.
In the judgment judge has mentioned about Lhakhang (small Buddhisttemple) at
Lake Guru Daang Maar. We have the pictures to provethere was no sign of any
Buddhist religion at this Lake. Only 4-5 flt stone slabs stacked on each other to lit an
incence sticks like a Hindu custom in rivers of India.
Below few images of stones stacked in Lake Pangong Leh-Ladakh, India is
pasted for viewers. In the end a picture taken at Guru Daang Maar Lake in early 82, is
also placed, a Sikh flag unfurls beside it too. The eye witness account by Giani Brahma
Singh ji, A Gazetted officer from western Railway who went there in 1982, penned
down his journey explain what he witnessed there is already recorded and published in
this book in 20 evidences on visit of Guru Nanak in Sikkim. Readers can see these
pictures and see if there was any Buddhist temple before construction of gurudwara in
1987?
This is also proves from viewing panoramic picture taken after Gurudwara guru
Daang Maarwas built or of the mound on which Gurudwara is built, no sign of
Buddhist worship could be found.
381
382
Stacked stones for worship in Lake Pangong, Leh-Ladakh.
Picture of Gurudwara Guru DaangMaar situated on the mound, no

sign of any Buddist religion visible at the shore of Lake.
383
Stacked stones at Lake Guru DaangMaar, no sign of any Gompha
or worship of Buddhist religion are seen in this picture.
Stacked stones to worship the Lake beside the Sikh flag, seen at
Lake Guru Daang Maar, pic. taken in 1982.
Every Buddhism follower make small stones like this

on shore of Lakes & stony river banks.
Stacking stones in this way is called "Cairn" it is ancient human practice mainly
found in mountain region, some are seen in Europe and mostly in Himalayas. Commonly
used to indicate trails in Himalayas since trees are found scarcely and may be by voluntarily
384
by travelers. Some stack them for good luck homage to the Mountain Spirit as (mentioned
by in internet by a traveler).
In Tibet and other places in asia, they stack rocks as offerings at sacred places. It is a
wild guess but they are probably stone stupas, but nowadays they have become mere
symbols of art and fashion. A stupa though small or made up of mud or stone is worthy of
respect and honour, Buddhists take care not to step on them or spit near them.
The Spiritual Meaning of Stacked Rocks:

Stacking rocks can be a form of art, but it can also be a way to connect with
nature and find spiritual meaning. They can be found everywhere and are a common
sight. However, rocks have different meanings to different cultures. For example,
stacked rocks are used as a way to mark trails and signify sacred places. Stacked rocks,
for example, have spiritual meaning to some cultures. They believe that the rocks have
healing properties and can be used to communicate with the spirits. Rocks have been
used as symbols of stability for centuries. Many people continue to use rocks as symbols
of stability in their personal lives. When life feels unstable, people often turn to the
symbolic power of rocks to bring them a sense of grounding and security. To some
people, rocks are a source of inspiration and creativity. When you are in need of a
creativity boost, stacking rocks may help you get there. Some people believe that the act
of stacking rocks is a sign of good luck. They believe that by creating a rock pile, they are
inviting good luck into their lives. They believe that the rocks are protecting them from
bad luck, and if a rock breaks or falls, it is not considered to be an indicator that you
may experience hardships in some aspect of your life. They believe that the rocks are
protecting them from bad luck, and if a rock breaks or falls, it is not considered to be an
indicator that you may experience hardships in some aspect of your life.
In brief, my views on judgment upon Guru DaangMaar by Sikkim Court appears

to me as Reading this decision, it seems as if the Advocate General Sikkim has dictated
it and the judge has heard it and written. Once again injustice to Sikhs in Sikkim High
Court is done, refusal to listen to the arguments of Sikhs on Gurudwara Guru Dang Mar
case. It was done, even after giving clean chit to the government officials for desecrating
the Gurudwara and Guru Granth Sahib, the Gurudwara was refused to be given to the
Sikhs.
In the true sense, the Sikh community has lost this case because the judge has not
done justice, information from the court on Forests. Is surrounded by questions, plaintiff
no. 2 when told the court that the area of Guru Dang Mar Lake is not forest department
land, and that the order of the Honorable Supreme Court has also come in December
1996 on which two conditions have to be met before declaring any land as forest land.
Must have:
385
(1) Any revenue record document of this land should be shown,
(2) There should be tall trees with dense shade on this land. When this land did not
fulfill even one of the two conditions of the forest department, then how was this
land accepted as forest land by this court? And the decision given on this makes it
even more ridiculous when there are no trees on this land. How is it possible to
declare this barren land at an altitude of 18000 feet as forest land and to declare
that this land is in violation of the Forest Act 1980 as no permission was taken by
the Sikhs for 'non-forestry activities' on the forest land? It is possible? Describing
this land as 'reserved forest' can only is a mockery of the Forest Act.
I had filed IA 21 on the forest, which was refused to be heard by this court, this
judge did not listen to me on the forest, and today this ridiculous decision is in front of
me. Questions have also been raised regarding the safety of the forest and flowers),
whereas various atlases of the Government of Sikkim show neither the existence of wild
animals in this area nor any vegetation like flowers etc. growing in this area, but this
court has but no permission was given to hold any hearing! I was not provided any
opportunity to speak or present evidence on this.
In this judgment, the judge, the Government of Sikkim and another of its
government organizations, who have been presented before us as respondent no. 4, is
actually an MLA from the reserved constituency of North Sikkim. For this, I had also
proved on 4th Sep. 2023 under Article 12 in “Synopsis of Arguments” but this was also
ignored. They took Guru Granth Sahib out of Gurudwara Dang Mar in August 2017
and kept it at a distance of 90 Kms by road. Left unclaimed on the shore! This defendant
was given favoritism by acquitting him of the charges, he was given the benefit that
when he took it, Gurudwara Chungthang refused to take it. So they kept it outside the
Gurudwara.
The question arises that from the Gurudwara Does taking out the Guru Granth
Sahib from the Gurudwara by these Buddhists not come under the category of crime?
Both the Gurudwara and the Guru Granth Sahib have the right of a juristic person, and
it should be considered a serious crime but they were given a clean chit.
The documents filed by the Sikkim Government, every page of which expose the
conspiracy of the Sikkim Government to take over Gurudwara Guru Dang Mar and
demolish it and establish a Buddhist monastery there, but the judicial inquiry sought by
me has not been carried out. Rejected, why?
Based on the bundle of lies (Reply by Respondent no-1 on 06/10/18) the Sikkim
government snatched away Gurudwara Guru Dang, against which we were demanding
a court inquiry since 2018, which was our right. Our demand was not accepted but by
386
taking the Advocate General's opinion on this bundle of lies, the Sikkim High Court
turned justice into injustice.
Within a year of my impleadment as a party in this case, we submitted three very

important applications related to this case, one of which, number 21, was refused to be
heard outright, and the other, number 22, was disposed of without even hearing or
debate. Given that, while in the first paragraph of this application to the demand for a
judicial inquiry against this bundle of lies was reiterated, in the third application the
judge made reference to it but set it aside without any debate. Thus, in the same year,
another historical Gurudwara of the Sikhs was snatched away under the pretext of court
justice! In the month of May this year, the Supreme Court also played the same drama
on the Mangu Math of Puri when the case was dismissed without even hearing the
intervention application of the Sikhs.
It is our misfortune that our leaders made this ungrateful country

the home of the Sikhs?

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By: Ajmer Singh Randhawa.

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ਸ੍ਰੀ ਨਾਨਕ ਪੁਰੁਸ੍ੋੋ਼ਤਮੰ ਪਰਮ ਪਰਾਵਰ ਨਾਥ।

Therefore I request Sikh children to study books, spend money to buy

Author: Ajmer Singh Randhawa.

All rights reserved. No part of this publication may be reproduced, distributed, or

Travels of Guru Nanak in

Author:-Ajmer Singh Randhawa.

First edition in Panjabi : 2020

First edition in English: 2023

Price: Rs. 10.00.000/- only.

Ajmer Singh Randhawa.

Writer Ajmer Singh Randhawa, an applicant in this case.

By the grace of God, I am not in need of any introduction; I have already

Ajmer Singh Randhawa.

Ajmer Singh Randhawa.

Ajmer Singh Randhawa.

Advocate S. Amritpal Singh Khalsa

Special thanks to:

Advocate Simranjit Singh

Please see Pic 019

And we are provided the evidences.

In Sikkim, we had to file a petition for my impleadment in this case, which we

W. P. (C) NO. 49 OF 2017

Ajmer Singh Randhawa ….applicant

IN THE MATTER BETWEEN

Sri Guru Singh Sabha …….PetitonerVersus

Sl. PARTICULARS ANNEXUR PAG

Dated: 11th Sep. 2017 Drawn & Filed by:

Ajmer Singh Randhawa

Petitioner- In- Person

DISTRICT: EAST SIKKIM

I.A. No. 5 OF 2017

IN THE MATTER OF:

IN THE MATTER OF:

IN THE MATTER OF:

IN THE MATTER OF:

SRI GURU SINGH SABHA, -Petitioner

Ajmer Singh Randhawa. …Applicant

The humble petition on behalf of the applicant/petitioner above

MOST RESPECTFULLY SHEWETH:

A. Writ and /or Order and/or Direction in the nature of

B. A Writ of and/or Order and/or Direction in the nature of

C. A Writ and/or Order and/or direction in the nature of

Janam Sakhee Bhai Bala;

Your petitioner therefore prays Your Lordship for the following

1. That this Hon’ble Court may be pleased to direct the

IN THE HIGH COURT OF SIKKIM

1. That I am the petitioner/ap plicant of the accompanying

2. That I have filed the instant Interlocutory/Interim

3. That the statements made in this affidavit and the

4. That the annexure annexed to the petition are true copies of

I sign this affidavit on this the __11th__ day of September 2017 at

I, the above named petitioner, herein do hereby state and solemn

DISTRICT: EAST SIKKIM

I.A. NO. 5 OF 2017

IN THE MATTER OF:

AFFIDAVIT IN SUPPORT OF INTERVENTION APPLICATION

I, Ajmer Singh Randhawa, an Indian national, residing at

7)- That in an evidence the 376 FD Coy, thanked Waheguru on recognition on

Page-1, 2 and 3 >>>

No number to be given for this picture as its not in rejoinder submitted by

Page-48, 49, 50 and 51 are images >>>

Page- 56A >>>

I sign this affidavit on this the 11th day of September 2017 at