| Subject | Detail |
| Bhog & Guru Granth Sahib | Doing bhog of Deg in presence of Guru Granth Sahib is manmat according to KA. |
| Sri Amritsar Ishnan | KA states that the holy water of the sarovar should NOT be referred to as Amrit. |
| Baba Attar Singh Ji Mastuana | KA condems Baba Attar Singh Ji for doing continous Simran on a minimal diet as refers to is as Tap. |
| Washing our Feet | KA criticizes the practice of washing our feet before entering Darbar Sahib or our Gurduara Sahibs. |
| Amrit Vela | KA states how can you call a particular time of the day Amrit-Vela when so many evil things happen around the world at that time. |
| Narak-Surag | KA states that those who follow religion from the fear of Narak are not religious beings. He suggests that Narak and Surag are a figment of our imagination. |
| Bhai Veer Singh Ji | KA criticizes Bhai Veer Singh Ji for making anti-Gurmat statements expresses dissapointment about his works. |
| Bhai Veer Singh Ji, Baba Sri Chand Ji | KA accuses Bhai Veer Singh Ji of lying about Baba Sri Chand Ji, and refers to such writers as "Sikhi day Vayree" (enemies of the Sikhs). |
| Amritsar Sarovar | KA implies that there is no basis behind the belief that partaking ishnan in Amritsar sarovar will wash away one's sins. He states that it has nothing to do whatsoever with the Gurbani verse : "RamDaas Sarova Natai || Sabh Utray Pap Kamatai|| |
| Baba Deep Singh Ji's memorial | KA argues against the need for a memorial for Baba Deep Singh Ji where Baba Ji's severed was laid to rest. He refers to this as idol worship. He questions even whether Baba Ji's severed head had fell at that particular place. |
| Khanday-Batay-da-Amrit | KA questions the historical reference that
(1) Amrit could revive the dead (the Panj Piarays).
(2)Amrit could rid one of previous sins.
(3) He states that this kind of belief will convince an Amritdharee to committ further sins.
(3)He states that Guru Gobind Singh Ji never accepted the Panj as his Guru (Appay Guru Chella)
(4)KA states that the reference to Guru Gobind Singh of reviving the Panj Piyarays after cutting their "sees" are pure lies. |
| Baba Jarnail Singh and Baba Harnam Singh Ji (Rampur Khera) | KA states that Baba Jarnail Singh Ji committed acts that brought about the current downfall of the Panth.
Baba Jarnail Singh Ji desecrated Sri Darbar Sahib when defended and fortified it.
By giving shastars and motorcycles to the Sikh youth, he (Baba Jarnail Singh) made us into murderers and robbers (dakoos).
KA states that even after Baba Harnam Singh also joined in, their Panthic wishes were never fullfilled. He questions their sincerity and wonders if they were are all "bhekhee" (charlatans). |
| Panj Piaray and Guru Sahib cutting their sis. | KA redicules the reference to Guru Gobind Singh of reviving the Panj Piyarays after cutting their "sis". |
| Khanday-Batay da Amrit & Sweet Pittasay | KA states that to consider that sweet Pittasay were to be used in preparation of Amrit is a maha-Paap (enormous sin) since it implies that :
(1) Dasam Patshah must have understood Naam-Amrit to be bitter.
(2) Dasam Patshah had forgotten the Pittasay and his mistake was corrected by Mata Jito Jee.
States that this Pittasay eposide is a myth and was made up by the enemies of this faith. |
| Amrit & Naam | KA states that calling Amrit Naam is BrahmanVaad. |
| Jao Tao Premo Khellan… & Baba Deep Singh | KA redicules the use of this tuk in reference to Baba Deep Singh deed of fighting with his sis on his palm. |
| 1699 Vaisakhi and the Tent | KA redicules Sikh history's reference to use of a Tent in 1699 Vaisakhi. |
| 1699 Vaisakhi and the Tent, Baba Gurbachan Singh Bhindran | KA redicules Sikh history's reference to use of a Tent in 1699 Vaisakhi, and attacks Baba Gurbachan Singh Bhindran for mentioning it. |
| Adultry & Bhai Randhir Singh | KA states that Bhai Randhir Singh Ji wrote that Adultry was allowed in the Rahit. |
| Adultry & Bhai Randhir Singh | KA states that Bhai Randhir Singh Ji wrote that Adultry was allowed in the Rahit. |
| Khanday-Batay-da-Amrit & 3 Banees of Dasam Patshah | KA redicules reference to Jaap Sahib, Swaiyay, and Chaupai Sahib as Banees recited during Amrit-Sanchar. |
| Khanday-Batay-da-Amrit & 5 Banees | KA states only the Banees in Guru Granth Sahib were part of the Amrit-Sanchar ceremony. To consider that other three (Jaap Sahib, Swaiyay, and Chaupai Sahib as Banees) were read by the Guru Gobind Singh Ji is utterly direspectful to our SatGurus. |
| Khanday-Batay-da-Amrit & reviving of the Panj Piyaray & Shakti | KA redicules the concept of Khanday-Batay-da-Amrit & reviving of the Panj Piaray & the divine powers (Shakti) of Amrit.
He also referrs to Amrit-dharees as "Papian di Santaan" (offspring of sinners) |
| Khanday-Batay-da-Amrit & Shakti | KA again redicules the concept of Khanday-Batay-da-Amrit & the divine powers (Shakti) of Amrit. |
| Khanday-Batay-da-Amrit & reviving of the Panj Piyaray & Shakti | KA redicules the concept of Khanday-Batay-da-Amrit & reviving of the Panj Piaray & the divine powers (Shakti) of Amrit.
He also referrs to Amrit-dharees as "Papian di Santaan" (offspring of sinners) |
| Charan-Amrit | KA redicules that Sikh tradition of Charan-Amrit that existed until Khanday-Batay-da-Amrit replaced it in 1699. He refers to it as a Brahmanic ritual. |
| Khanday-Batay-da-Amrit & Amritdhari Singhs | Redicules Khanday-Batay-da-Amrit & Amritdhari Singhs |
| Panj Piaray & Guru Gobind Singh Ji | He states that Guru Gobind Singh Ji never accepted the Panj as his Guru (Appay Guru Chella) |
| Panj Piaray & Guru Gobind Singh Ji | He states that Guru Gobind Singh Ji never accepted the Panj as his Guru (Appay Guru Chella) |
| Panj Piaray & Amritdharis | Redicules Panj Piaray & Amritdharis, tells story of a man who was so fed up with Amritdharis that he cut his Kes and never kept them again. |
| Mai Sewan & Singhnees in Mir Manu's Prison | Redicules why could not Guru Sahib create a Mai Sewan (who could travel many miles through Divine Kirpa) among the Singhnees in Mir Manu's Prison so they could warn the Khalsa Dal. |
| Khanday-Batay-da-Amrit & Patits | States that was responsible for making Sikh children cut their Kes, smoke tobacco, and become Patits. States that for Sikhs, becoming a Singh is a "bharm" (superstition) of the mind. |
| Khanday-Batay-da-Amrit | States that those who consider Khanday-Batay-da-Amrit as becoming "Guru-waley" (inititation into Sikhism) are mistaken. |
| Anand-Karj | Redicules the Panth Parvan Anand-Karj Ceremony. Lables the Anand Maryada as based on Brahmanic Rituals. |
| Court of Dharm-Raaj, Bhai Randhir Singh, Unseen-World. | Redicules Bhai Randhir Singh Ji's references to the Court of Dharm-Raaj in his book "Unditthee Duniya", as based on Brahamic granths. |
| Punishment from Jums, Chitar-Gupt, Dharm-Raaj's court | States that the idea of punishment from Jums, Chitar-Gupt, Dharm-Raaj's court are all illusion and fiction created by religious leaders. |
| Bhai Randhir Singh | Labels Bhai Randhir Singh as a "Bipree Agent" (an agent of the Brahmans) |
| Bhai Randhir Singh, Unseen-World. | Redicules Bhai Randhir Singh for describing the "Unditthee Duniya" (Unseen World), and lables it as "koor-kobaarr" (trash) of the Brahmans. |
| Bhai Randhir Singh, Bhindranwale & others. | Redicules Bhai Randhir Singh, Bhindranwale, and other Mahapurakhs for having belief in Chitar-Gupt, Dharam-Raaj, Jums, Narak/Surag, and the afterworld. |
| Khanday-Batay, Amrit & Mantar | States that the water put in a sarovar or bowl (Khanday-Batay) can never be called Amrit. Nor can anyone blow any Mantar (WaheGuru) in water and turn it into anything powerful (Amrit). He credits the Brahmans for creating such a belief. |
