singh2

Ekta ji,

Guru Fateh.

What was wrong with my post which said that," Singh 2 has said himself many times that he does not accept Guru Granth Sahib as our ONLY GURU and his claim that REHAT is not mentioned in Guru Granth Sahib ji after which he was given the Panna numbers in which Guru Sahib does mention Rehat?

Can you please elaborate from Gurmat viewpoint about deleting that post?

Lastly, If you want to ban someone because a person wants to have an open and honest dialogue about Gurmat values, then that would be your decision, based on what, I have no idea.

Thanks

Tejwant Singh

mr seeker where are you. This is second reminder from me to show where did i state that Sri Guru Granth sahib is not my Guru. Now you keep mum to hide your lies.

You are a liar and one of the the proofs of your lies is given below. This is question from you and below is reply from me. This is in addition to many assertions from me that do not lie on the status of Sri guru Granth sahib. Stop lying.

quote

http://www.sikhawareness.com//index.php?sh...t=0&start=0

post Jun 13 2009, 06:07 PM

Post #15

QUOTE (Vaheguruseekr @ Jun 13 2009, 05:58 PM) *

Inder Singh ji hiding under Singh2,

Guru Fateh.

Tell everyone the TRUTH here that you do not consider Guru Granth Sahib Ji as our ONLY GURU as bestowed to us by Guru Gobind Singh ji and also let them know that you did not know REHAT was mentioned in it till you were told about it.:-)

Regards

Tejwant Singh

--------------------------------------------------------------------------

Reply of singh2

Waheguruseeker

There is no hiding here. I have registerd with my name. The forum has already another Inder singh. Is whaeguruseekr your real name. You have been frequenting forums with roadrunner,roadruuner2, whaeguruseekr etc etc.

I have already stated in reply to your false propaganda that Only and Only SGGS is eternal guru for all sikhs. no sikh disputes that. You want me to post the relevant post here. But propagandist like you keep on creating imaginary issues like this to earn an ear. Stop doing this as every sikh considers SGGS as Our Guru.

Nevertheless second most important scripture for sikhs is Dasam Granth. What is your view on this?

We talked about khalsa rehat and that rehat along Gurmantra a sikh takes only from Panj piaras. have you done that. That is when sikhi satrts.

unquote

singh2, not everyone who studied at the missionary colleges is the same. Gyani Pinderpal Singh Ji studied there, as did some other people who have studied Sri Dasam Granth and accept it as Guru Sahib's rachna. Saying that, not all missionary colleges are linked to each other.

matheen

I agree. Individuals view point will vary per their faith. I asked someone how Pinderpal singh has a different view than other missionaries. He told that he changed his views. I do not know how far he is correct. But Pinderpal singh has good knowledge and dug deep in history of sikhs. may be that is the areson of his stance on dasam bani.

Ghagha was a pricipal at missionary college Ludhiana. When he was hauled up for blasphemy in canada missionary college issued a statement that he is not from missionary college. They knew they were lying but they lied unashamedly. That shows they have very low ethics. What sort of standard they have when they lie.

Is not Zafarnama written in Persian? The court language of the time?

Guru sahib was well versed in persian. There are many persian verses in dasam granth. Zafarnama and hikayats are in persian.

Note Dasam Granth is not one work like Sri Guru Granth Sahib ji, but a compilation of of writings recovered after the sacking of Anandpur Sahib. Many were lost.

Dasam granth was compiled in 1697 and 1698 by Guru ji. There are these two birs which were looted during sack of Anandpur sahib. These two birs were sold by looters to sikhs at a later date.

1)The birs are called Anandpuri or hazoori bir

This beer is held by a private party and location is secret. It was in Bombay and most probably in Punjab these days. There are a few Gursikhs who have been able to make digitized copies of this beer.

2) Patna bir

This is available at takhat sri patna sahib. Charles wilkinson was Englishman who made a trip to Patna sahib sometime in eighteenth century arount 1783 and wrote " Seeks and their college". He wrote what he saw at patna sahib Takhat. He makes mention of two granths in parkash at patna sahib.

What about ghagha who is a super missionary. he was jailed for stealing cable when he was a driver with Punjab state electricity board. Is it a good thing in missionary terminology?

Kala Afgana has NEVER claimed to be anybody’s Guru and his books shook up Sampardavan who were trying to bring Hindutava into Sikhi under the name of various Granths!

His books also show that

1) Waheguru is not Gurmantra and Gurmantra is not required for a sikh

2) Naam simran is a bogus act.

3) There is no atma

4) there is reincarnation and hence karma is irrelevant.

5) Sikhism has nothing to do with mystical experiences etc etc.

Rupert Snell's The Hindi Classical Reader: A Braj Bhasa Reader was the one an SOAS guy recommended. I think you can find it for free at google books.

Enjoy,

K.

Kalyug ji

Your posts make a lot of sense. Are you Bahadar singh who once participated on sikhe.com a few years back.

I agree with you. Braj Basha should be studied and learnt by all premis of Dasam Bani. I wish there was some online website where I would learn this beautiful language, but I cannot find any. I went to India and couldn't find any books on this subject either. You can find books teaching all sorts of languages, but not Braj Basha. If anyone knows of any book please share it with the sangat.

Mithar ji

Sikh leader Simranjit singh Mann is well read person who has studied sikh scriptures and Sikh history. When he was a member of Indian parliament he spoke in the parliament and asked Govt to institute a chair on study of Braj bhasha so that sikhs could understand Dasam granth. I will post the video link if i am able to locate it.

I will also post information about your query if i come across someone who has idea about this.

Guru Da Sikh, I dont' know about missionaries, but I know for sure that your Guru, Gurbaksh Singh Kala Afghana is a child molester. You Kala Afghanists feel no sharam following this sexual preditor. If I was a Kala Afghanist, and I found out the truth about Kala Afghana's sexual molesting past, I would have died in shame. But I should only expect shame from people who have a sense of shame, Kala Afghana was BESHARAM and logically that would make his chelle also Besharam.

and also a thief. jailed in India when he was caught taking bribe and stealing engines of cars when posted as sub inspector at jandial Guru police station. made to jump bail and brought to Canada.

Ekta ji,

Guru Fateh.

What was wrong with my post which said that," Singh 2 has said himself many times that he does not accept Guru Granth Sahib as our ONLY GURU and his claim that REHAT is not mentioned in Guru Granth Sahib ji after which he was given the Panna numbers in which Guru Sahib does mention Rehat?

Can you please elaborate from Gurmat viewpoint about deleting that post?

Lastly, If you want to ban someone because a person wants to have an open and honest dialogue about Gurmat values, then that would be your decision, based on what, I have no idea.

Thanks

Tejwant Singh

Do not beat about bush. Cite a post where i stated that i dont believe in SGGS ji. Be concise and to the point. Then we can talk about your lies about rehat. One point at a time.

How many Sikh Missionaries been charged with Sexual Assault cases compared to the so called ‘Sants’? You post a list and I will mine ONLY in response. Yet you paint everybody with a single stroke of paint brushand that is DISRESPECTFUL to this Forum (Mod take note).

Sants are of various types. Some are fakes but that does not mean that all are bad. To club them together is height of ignorance.

Kala afghana has become a guru of missionaries. here is a complete court case against him where he was indicted for molesting a sikh bibi in Gurudwara sahib.

Complete court case Judgement against Kala Afghana

Here is complete story of Gurbakash Singh Kala

Afghana's conviction in sexual assault case in a

Gurdwara......

===================================================

Khalsa v. Bhullar

http://q1.quicklaw.com/qItemp/C IDGLexk WVHmDlLe/...

** Unedited **

Indexed as: Khalsa v. Bhullar

Between Gurbaksh Singh Khalsa, Plaintiff, and Taranjit

Kaur Bhullar, Hariner Singh Bhullar, Gumham Singh

Bajwa and Kahar Singh Pannu, Defendants

Counsel for the Plaintiff: Douglas S. Cunliffe.

Counsel for the Defendants: Christopher M. Considine.

[1992] B.C.J. No. 378 Victoria Registry No. 89/1983

British Columbia Supreme Court Victoria, British

Columbia

Macdonell J.

Heard: September 3 - 6, 9 - 12 and November 7, 1991

Judgment: February 24, 1992 (15 pp.)

Torts - Defamation 2- Defences - Truth. Sexual assault

- Damages - General

damages - Punitive damages - Punitive damage award

appropriate where a

/1 priest of the Sikh religion breached his position

of trust by sexually assaulting a

parishioner.

The plaintiff sued for damages for defamation of

character. The defendants counterclaimed for damages

for sexual assault. The plaintiff was a priest of a

Sikh religious temple. The summer following the

incident which was the subject of this lawsuit, the

plaintiff was discharged. The plaintiff was

68-years-old, and resided in the living quarters with

his wife and a daughter. His argument was that a

faction in the temple wanted to get rid of him, so

they attempted to put him in a compromising position

with Mrs. B. He claimed that she wrongfully exposed

herself before him and was sexually aggressive towards

him, and that he took no part in it. He further argued

that such a false accusation against a priest is

particularly devastating; in fact it resulted in his

being wrongfully dismissed and being unable to obtain

further

employment as a priest. The case for the defence was

that the plaintiff was not defamed and that, in fact,

the allegation of sexual assault was true.

HELD: The plaintiffs action was dismissed. The

defendant Mrs. B succeeded on her counterclaim, having

proved that the plaintiff in fact sexually assaulted

her. The court awarded her $5,000.00 in general

damages, and $5,000.00 in special damages. The

plaintiff had failed to prove his allegation of a

wrongful accusation of sexual assault. The defendants

had proved their counterclaim AND THE COURT FOUND THAT

IN FACT THE SEXUAL ASSAULT HAD TAKEN PLACE. With

respect to general damages for the sexual assault, the

court had to bear in mind the gravity of the assault,

the circumstances of it, and its effect on Mrs. B. The

assault was of a relatively minor nature in the sense

that there was only one incident. The assault here was

committed by a priest in the living quarters of a Sikh

temple upon a parishioner who was requested to attend

by the priest. The emotional impact of the forceful

touching of the plaintiffs chest and the attempt to

remove her stockings was not only offensive but

appalling, particularly as the priest in the Sikh

religion is held in high esteem and the utmost in

decorum is expected of him. He was in a position of

trust and abused the trust. On the other hand, there

did not appear to be any serious after-effects on Mrs.

B other than distaste for the whole matter. The impact

on Mrs. B would be lessened by her vindication in this

lawsuit, allowing her to save face.

MACDONELL J.:- The plaintiffs action against the

defendants is for defamation of character arising out

of an accusation by the defendant Taranjit Bhullar

that she was sexually assaulted by the plaintiff,

which accusation was published by the defendants.

The defendant Mrs. Bhullar alleges that the plaintiff

sexually assaulted her, and she and her husband

counterclaim for damages against the plaintiff.

The background, briefly, is that the plaintiff at all

material times was the priest at the Topaz Street

Temple of the Khalsa Diwan Society, which is a Sikh

religious society. The plaintiff came to Canada in

1984 and resided for a year in Grand Prairie with his

daughter. Prior to coming to Canada, he had been a

policeman in the Punjab and retired with the rank of

Inspector in 1981. He had no training in the

priesthood but was a devout Sikh. There does not seem

to be much dispute that he was knowledgeable in the

religion and was qualified to act as a priest, as

there does not appear to be any need for prior formal

religious training to act as a priest in a temple.

While in Grand Prairie, he saw an advertisement in an

ethnic ne"",spaper advertising for a priest at Golden.

He applied and was successful and presided as a priest

there for some nine months. With this experience he

was accepted as a priest at 1 00 Mile House where he

presided for a year. He then heard of an opening at

the Topaz Street Temple in Victoria and on October

1st, 1986, he was employed there as the priest on a

contract basis which provided for two months' notice

by either party. He continued as priest until the

summer following the incident which is the subject of

this law suit, when he was discharged.

The plaintiff was sixty-eight years of age at all

material times, was married and had children. He and

his wife and a daughter resided in the living quarters

of the temple. Following his appointment, things went

along reasonably well, although there was friction

with the executive of the Society - no doubt partly

due to the plaintiffs rigidity in some areas. Toward

the end of December, 1987 the friction between him and

the Committee increased and the plaintiff became

convinced that a group in the temple, including the

defendants, wished to be rid of him. It is his

position that there was a conspiracy to effect his

removal, starting with their sending a white woman to

the temple to compromise him sexually. That plot

failed as she was drunk. He alleges that thereafter

there was a meeting between the various defendants and

others who plotted to have the female defendant

compromise him, again with the purpose of getting rid

of him. However, as part of his case, the plaintiff

alleges only the slander and not a conspiracy to

remove him as priest, which seems to be the subject

matter of another lawsuit.

The plaintiff testified that he met the Bhullars in

1986 and that they were regular attenders at the

temple. They were helpful with his daughter's marriage

and by 1987 he and the Bhullars became good friends.

He testified that from time to time he saw Mrs.

Bhullar alone and that at times they discussed

problems she had with her husband. He described their

relationship as that of a family membership.

The female defendant is thirty-five years of age and

her husband is a comparable age. The plaintiff said

that in 1988, when Mrs. Bhullar left one night after

visiting, she embraced him and kissed him on the

cheek. He said that he was very upset by this. He said

that following this she telephoned him and explained

that such conduct was not unusual in Canada. He said

that in January and February 1989 nothing of a sexual

nature took place between them and that they did not

meet privately during that time. He said that on March

25th, which was just prior to his and his wife's visit

to Seattle, Mrs. Bhullar came to the temple at

lunchtime in response to a call from him. He said they

took food after her arrival and then he went to take a

rest in his bedroom. He said that the defendant came

into the room. At that time he was sitting on a chair

removing his jacket. He said that she removed her

blouse, exposing her naked breasts, sat on his lap,

and put her hands around his neck. He testified that

she said, "I know you need me". He said he was stunned

and pushed her away, telling her that this was not the

way for a daughter to act. The defendant left and the

plaintiff then went to the temple and prostrated

himself before the Holy Book. He said that he and his

wife left for Seattle the next day, returning April

5th of 1989. He telephoned Mrs. Bhullar at her office

but as she was busy she telephoned him the following

day. He said he recorded the call on his answering

machine. He said he told her he would tell her husband

that she was not acting like a daughter. He said he

did, in fact, telephone her husband on the 6th and

told him that his wife was not faithful. He met her

husband in the afternoon and spoke to him further. He

said that on April 30th there was a meeting of the

Committee and his employment and raise were discussed.

He denied that there was any condition of immediate

dismissal in the case of lack of moral turpitude. He

said he did not speak to the defendants from April

through to June. On July 22nd, there was a meeting of

the Temple Committee and the plaintiff was advised by

Mr. Bajwa and Mr. Pannu that Mr. and Mrs. Bhullar had

lodged a complaint against him and that there was a

tape of a conversation between the plaintiff and Mrs.

Bhullar. The tape was apparently played, which

resulted in the plaintiffs employment being

terminated. After listening to the tape and hearing

the accusation of Mrs. Bhullar, the Committee accepted

as a fact that the plaintiff had sexually assaulted

the female defendant.

The plaintiffs position is that this allegation is

false and that the true state of affairs is that it

was the defendant who wrongfully exposed herself

before him and was sexually aggressive toward him, and

that he took no part in it. The plaintiffs position is

that such a false accusation against a priest is

particularly devastating; in fact it resulted in his

being wrongfully dismissed and being unable to obtain

further employment as a priest.

A considerable amount of evidence was called with

respect to various taped telephone conversations,

produced by both the plaintiff and the defendants

Bhullar, and other evidence of conflicts in the temple

which do not relate much to the law suit. The

plaintiff alleges that there was a conspiracy to

remove him and that the conduct of the female

defendant which he described was orchestrated by a

group in the Committee, which included Mr. Pannu and

Mr. Bajwa, to compromise the plaintiff. The plaintiff

called Mr. Gurbakash Sihota, who testified that he met

the defendants Bajwa and Pannu in February 1989 and

that Mr. Johal, Mr. Ajwall and Mr. Sanhera were there.

The meeting was at approximately 9:00 p.m. and was

arranged to congratulate Bajwa and Pannu for their

election to office on the Temple Committee. The last

three mentioned come from Vancouver. He said they then

discussed getting rid of the plaintiff, as there was a

complaint by Mr. Bajwa about the priest interfering in

a wedding ceremony when Mr. Bajwa sang a poem. Mr.

Pannu's complaint was that the priest contradicted his

mother-in-law. The consensus was that they should get

rid of the priest and that they had a girl ready to

entice him into making sexual advances. The name

mentioned was the female defendant, Bhullar. Mr.

Sihota said that Pannu had mentioned that they had

tried a white lady but it did not work because she got

drunk when she was sent to the temple and the

plaintiff" got away". In cross-examination the witness

tied himself to the meeting taking place on February

11 tho

The case for the defence is that the plaintiff was not

defamed and that, in fact, the allegation of a sexual

assault is true. The Bhullars in their counterclaim

ask for damages against the plaintiff for the sexual

assault.

The female defendant is thirty-five years of age, was

born in India and came to Canada in 1962, where she

took her education through Grade 12 at Oak Bay High

School and Camosun College. She has been with the

Workers Compensation Board for some seventeen years

and is presently a Claims Adjudicator, a position she

has held for some four years. She was married in 1985

and has one daughter of five years of age. Her husband

works for the Municipality of Saanich. They met the

plaintiff when he became a priest. They attended the

Topaz Street Temple regularly from 1986 through 1988

and they became close to the plaintiff. Initially,

Mrs. Bhullar and her husband responded to his need for

help in the community as he was a stranger. In 1987

the plaintiff needed a drive to a religious ceremony.

Mrs. Bhullar drove him there and said he put his hand

on her hand and she asked him to take it off. He later

asked, "How about a kiss?" and she said, "You've got

to be kidding". She told her husband about this

incident and they cut down their visits with the

plaintiff and their attendance at the temple

significantly. She said that at the end of 1988 the

plaintiff called her to meet him in private to talk

over his problems. She said they met at the temple and

nothing untoward happened. In December of 1988 the

plaintiff was persistently telephoning her and at

times asked her to bring food. On one occasion she did

take along Chinese food and it was consumed in his

quarters. On leaving she said he asked for a hug and a

kiss and that she pushed him away. Following this she

received telephone calls at work and by January and

February 1989 he was calling her as much as four times

a day, two or three times a week. In addition, when

she was not available, she received messages from time

to time that "Father had called". She said that in

early January the plaintiff had telephoned and was

very angry and upset with her as somebody in his

family had died and the Bhullars had not been

available to help him. She said that in mid-February

the plaintiff wanted to meet her at the library in the

temple for lunch as he wanted to talk to her. She went

and was met at the top of the stairs by the plaintiff,

who said the lunch was laid on in the library. She

asked where his wife and daughter were and he told her

they had had their lunch and were sleeping. She said

"We went to another room, which was the guest room,

where lunch was laid out". There were two beds and a

dresser. They ate the food sitting on the beds. He sat

on one and she sat on the other. She said that the

plaintiff came to the bed and put his arm around her

and pushed her back onto the bed. She said he put his

hand underneath her blouse and with his other hand

tugged at her skirt. She said she tried to pull away.

He told her he couldn't take her nylons off, although

he was trying. She said she pulled herself together

and pushed him away. She said she "got loud", meaning

that she raised her voice. He said "Don't get loud,

the bitches are sleeping in the next room". Mrs.

Bhullar then left through the library and went back to

work, very upset. At that time she did not discuss

what had happened with Ms. Mettis, her case assistant,

although Ms. Mettis asked her what was the matter. She

said in April she received a call from the plaintiff

threatening to blackmail her. He said that he had a

taped conversation which incriminated her. She said

she was devastated. She reported to work as usual, but

while going over a file with Ms. Mettis she broke down

in tears and then told her what had happened at the

temple. She was advised to tell her husband, which she

did. They did not attend at the temple after that.

Following her disclosure of the assault to her husband

they went to the police, who suggested that the matter

be sorted out in the Sikh community. She said to

protect themselves against a case of slander they

purchased a recording device and that during

conversations with the plaintiff she led him to

believe that she had not told her husband. Various

conversations were recorded. At the same time, the

plaintiff was busy recording conversations on his

machine.

Mrs. Bhullar denies that she was a party to any

conspiracy to compromise the plaintiff with the

purpose of having him removed.

The defendant husband was called and his evidence

paralleled that of his wife. He also testified that he

was not a party to any agreement to effect the removal

of the plaintiff.

The other defendants were called and they all gave

evidence to the same effect. After hearing Mrs.

Bhullar's accusation of sexual assault by the

plaintiff, which they believed, and the taped

telephone conversations, they concluded that he had in

fact committed a sexual assault and this was the

foundation for his being removed as a priest. The

defendants deny that there was any meeting as alleged

by Mr. Sihota.

The defence called Ms. Mettis, who confirmed the

evidence of the female defendant and, in particular,

the numerous calls made by the plaintiff to Mrs.

Bhullar, her emotional state following the visit to

the temple, and what was disclosed to her later when

Mrs. Bhullar broke down at the office.

The defence called Mr. Rajinder Sihota, who is a

senior accountant with the Ministry of Finance. He

testified that on February 13th, 1989 he was in a

police station in the Punjab with respect to a

complaint concerning Gurbakash Sihota, the witness

called for the plaintiff who alleged the conspiracy

meeting. Mr. Rajinder Sihota testified that the

plaintiffs witness was not only in the Punjab on the

13th February, but had been there for some time.

Logistically it would not have been possible for him

to be in Victoria on February lIth due to time changes

and travelling time. Mr. Rajinder Sihota also

testified that the plaintiffs witness Sihota was a

cousin of his and had a bad reputation. In addition,

he had information that his cousin had been in the

Punjab for a few months at that time.

The defence's position can be summarized as a complete

denial of the allegation of defamation or of a

conspiracy. With respect to the counterclai:t;n, the

defence claims that the evidence of the defendants

should be accepted and that the Court should find that

the plaintiff sexually assaulted the female defendant.

I have to assess the credibility of the various

witnesses called and also consider the tape recordings

which have been led in evidence and the allegation by

the defence that the plaintiffs tape recordings have

been tampered with and are, in fact, extracts from

other conversations taken out of context. The defence

also takes the position that the tape recordings that

have been produced by the defence make it quite clear

that the plaintiff admitted to the sexual assault.

Both the plaintiff and the defence called evidence of

experts dealing with the authenticity of the tapes.

The defendants' expert listened to the tapes and

conducted sound tests. In my view, his evidence should

be preferred to that of the plaintiffs expert, who did

not carry out this testing. The conclusion of the

defendants' expert is that the tape of the plaintiff

was not prepared, as he testified, by using a tape

recorder or answering machine and speaking to an

answering machine and telephone, but that in fact all

the conversations were taken from a telephone line. I

find this evidence credible. I accept it and conclude

that the tape prepared by the plaintiff has been

concocted by him and not recorded as he testified.

Listening to the defendants' tapes with the assistance

of the witnesses and the interpreter persuades me that

the inference to be taken from them is that the

plaintiff admitted to sexually assaulting the female

defendant and that the Committee was well justified in

accepting the evidence of Mrs. Bhullar and the tapes

in concluding that the plaintiff had sexually

assaulted her.

With respect to the alleged meeting between the

executives at Mr. Sihota's house, I conclude that this

evidence was fabricated and quite untrue and I accept

the evidence of Mr. Rajinder Sihota called for the

defence that the plaintiffs witness Sihota was in fact

in the Punjab at the time when the supposed

conversation and conspiracy took place.

I conclude therefore that the plaintiff has failed to

prove his allegation of a wrongful accusation of

sexual assault and find that in fact the sexual

assault did take place. The plaintiffs action is

accordingly dismissed with costs.

With respect to the counterclaim, I find that the

defendants have proved their counterclaim and that the

plaintiff in fact sexually assaulted the female

defendant. The plaintiff - who, as a priest in a

position of authority and influence, sexually

assaulted a female parishioner in the tight-knit

society of the Sikh community in Victoria - is guilty

of an extremely serious offence.

DAMAGES

The counterclaim is advanced by both Bhullars against

the plaintiff for the sexual assault. It is my view

that the only one who can succeed in the counterclaim

is Mrs. Bhullar. The defendant argues as if there is a

counterclaim for defamation of character as well as

sexual assault, but in fact that is not what the

pleadings disclose. In any event, a case has not been

made out to entitle Mr. Bhullar to damages.

With respect to general damages for the sexual

assault, I have to bear in mind the gravity of the

assault, the circumstances of it, and its effect on

Mrs. Bhullar. In this case, unlike a number of others

where damages have been sought for sexual assault, the

assault is of a comparatively minor nature in the

sense that there was only the one incident, as opposed

to cases where the assault was a rape or a similar

crime of violence, or assaults on younger people, that

have often continued over a number of years. Little is

to be gained by trying to compare damages in cases

that are not similar to the case at bar, so I do not

propose to review the current authorities which are

not bountiful. What I have to deal with here is an

assault by a priest in the living quarters of a Sikh

temple upon a parishioner who was requested to attend

by the priest, who is the plaintiff. The emotional

impact of the forceful touching of the plaintiffs

chest and the attempt to take off her stockings is not

only offensive but appalling, particularly as the

priest in the Sikh religion is held in high esteem and

the utmost in decorum is expected of him. He was in a

position of trust and abused that trust. The assault

was made possible because of the respect of Mrs.

Bhullar for the plaintiff as priest and her being at

the temple at all was at his request. With respect to

the consequences or the effect on Mrs. Bhullar, there

is very little evidence before me other than her

feelings of humiliation, shock and degradation. There

do not appear to be any serious after-effects other

than distaste for the whole matter. Consequently, it

is my view that the damages should reflect the

seriousness of the assault but damages in other more

serious cases should be borne in mind to keep a

balanced perspective of damages under this head. To

some extent the impact on Mrs Bhullard is lessened, as

her success in this lawsuit vindicates her and face is

saved in a society where it is very important. By the

same token, the plaintiff is discredited and has lost

all respect and credibility in his community. I award

general damages to Mrs. Bhullar in the amount of

$5,000.00 for the sexual assault.

A claim has been advanced for punitive damages. In

this case it is my view that it is appropriate that

punitive damages be awarded. They are not awarded on

the basis of compensation but on the principle of

punishment. In this case no criminal proceedings were

launched, although the Bhullars did report the matter

to the police, who left it to the Sikh community to

sort out the matter and did not proceed with charges.

Consequently, the element of punishment of the

plaintiff for his conduct has not been addressed. In

this case punitive damages need be awarded to express

society's disapproval of the conduct of the plaintiff

as a priest in authority and trust breaching that

trust and sexually assaulting a parishioner. His

attempting, after that, to manufacture evidence and

shift the blame away from himself and his harassment

of Mrs. Bhullar is despicable. I award the sum of

$5,000.00 as punitive damages. Mrs. Bhullar will have

her costs of the counterclaim and pre-judgment

interest at the rate set by the Registrar from time to

time.

MACDONELL J.

(JUDGE)

How many missionaries are being driven in Limousines, have multimillion dollar mansions called Deras, have special quilts (Gadaas) for them to sit on in Hazoori of Sri Guru Granth Sahib ji?

Because they are gurnindaks and hence sangat by and large do not wentertain them. Instaed of doing any missionary work their efforts are to destroy the sikh history.

Pleae give us some solid evidence to prove your claim, otherwise what you are doing is anti Sikhi. You have said many times that you do not believe in Guru Granth Sahib as the ONLY GURU for the Sikhs. So STOP trying to introduce your Hindutva in Sikhi.

Where did i write that i do not believe in Sri guru granth sahib ji. Please refer that post here.

For attention of sangat

The language of Dasam Granth is so powerful and moving that no person other than Guru sahib can write such composition.

Dr Balbir singh was elder brother of Bhai Vir singh ji. He wrote that in Dasam granth sparks are concealed and when they are released there will be a great fire that will take sikh kaum to charhdi kala.

The above means that we sikhs have not been able to raed this granth so far because of its difficult language. We need a department in Punjabi university that should teach our children Braj bhasha so that we find the treasures of Dasam granth ji.

This is how Guru sahib describes the battle with hari Chand

ਹਰੀਚੰਦ ਕੋਪੇ ਕਮਾਣੰ ਸੰਭਾਰੰ ॥ ਪ੍ਰਥਮ ਬਾਜੀਯੰ ਤਾਣ ਬਾਣੰ ਪ੍ਰਹਾਰੰ ॥

हरीचंद कोपे कमाणं स्मभारं ॥ प्रथम बाजीयं ताण बाणं प्रहारं ॥

Hari Chand, filled with rage, drew out his bow, he aimed and shot his arrow, which struck my horse.

ਦੁਤੀਯ ਤਾਕ ਕੈ ਤੀਰ ਮੋ ਕੌ ਚਲਾਯੰ ॥ ਰਖਿਓ ਦਈਵ ਮੈ ਕਾਨ ਛ੍ਵੈ ਕੈ ਸਿਧਾਯੰ ॥੨੯॥

दुतीय ताक कै तीर मो कौ चलायं ॥ रखिओ दईव मै कान छ्वै कै सिधायं ॥२९॥

He aimed and shot the second arrow towards me, the Lord protected me, his arrow only grazed my ear. 29.

ਤ੍ਰਿਤੀਯ ਬਾਣ ਮਾਰਿਯੋ ਸੁ ਪੇਟੀ ਮਝਾਰੰ ॥ ਬਿਧਿਅੰ ਚਿਲਕਤੰ ਦੁਆਲ ਪਾਰੰ ਪਧਾਰੰ ॥

त्रितीय बाण मारियो सु पेटी मझारं ॥ बिधिअं चिलकतं दुआल पारं पधारं ॥

His third arrow penetrated deep into the buckle of my waist-belt.

ਚੁਭੀ ਚਿੰਚ ਚਰਮੰ ਕਛੂ ਘਾਇ ਨ ਆਯੰ ॥ ਕਲੰ ਕੇਵਲੰ ਜਾਨ ਦਾਸੰ ਬਚਾਯੰ ॥੩੦॥

चुभी चिंच चरमं कछू घाइ न आयं ॥ कलं केवलं जान दासं बचायं ॥३०॥

Its edge touched the body, but did not caused a wound, the Lord saved his servent.30.

ਰਸਾਵਲ ਛੰਦ ॥

रसावल छंद ॥

RASAAVAL STANZA

ਜਬੈ ਬਾਣ ਲਾਗਯੋ ॥ ਤਬੈ ਰੋਸ ਜਾਗਯੋ ॥

जबै बाण लागयो ॥ तबै रोस जागयो ॥

When the edge of the arrow touched my body, it kindled my resentment.

ਕਰੰ ਲੈ ਕਮਾਣੰ ॥ ਹਨੰ ਬਾਣ ਤਾਣੰ ॥੩੧॥

करं लै कमाणं ॥ हनं बाण ताणं ॥३१॥

I took the bow in my hand and aimed and shot the arrow.31.

ਸਬੈ ਬੀਰ ਧਾਏ ਸਰੋਘੰ ਚਲਾਏ ॥

सबै बीर धाए सरोघं चलाए ॥

All the warriors fled, when a volley of arrow was showered.

ਤਬੈ ਤਾਕਿ ਬਾਣੰ ॥ ਹਨਯੋ ਏਕ ਜੁਆਣੰ ॥੩੨॥

तबै ताकि बाणं ॥ हनयो एक जुआणं ॥३२॥

Then I aimed the arrow on a warrior and killed him.32.

ਹਰੀਚੰਦ ਮਾਰੇ ॥ ਸੁ ਜੋਧਾ ਲਤਾਰੇ ॥

हरीचंद मारे ॥ सु जोधा लतारे ॥

Hari Chand was killed and his brave soldiers were trampled.

ਸੁ ਕਾਰੋੜ ਰਾਯੰ ॥ ਵਹੈ ਕਾਲ ਘਾਯੰ ॥੩੩॥

सु कारोड़ रायं ॥ वहै काल घायं ॥३३॥

The chief of Kot Lehar was seized by death.33.

Bachitra natak, Dasam granth

Therefore, Guru Gobind Singh most likely used a copy of Pothi Sahib when he prepared the Damdami Bir.

With Thanks to Bhai Baldev Singh ji

We all know Guru gobind singh ji was not given bir by dhirmalias and he dictated SGGS ji from memory at damdama sahib.

The above is another theory by gurnindak missionaries. This shows that these missionaries have no respect for our gurus and Sri Guru Granth sahib ji as their aim is to distort sikh history and traditions.

This so called baldev singh does not know how a text is evaluated for autheticity. Normally the parameters are available of manuscripts, internal evidence, mention in contemporary literature, acceptance and respect in traditions, evaluation of neutral writers etc. he has not taken any of such reasearch and from top of his head he writes he writes that this cann't be written by guru sahib. Utter nonsense.

What did those Sikhs do with their knowledge of Sanskrit? Did they teach Sanskrit to Sikhs or translated Gurbani into Sanskrit? Did they translate Sanskrit texts into Braj Bhasa or Punjabi? If so where is the original bani?

Claim, "The battles of Bhangani and Nadaun are described briefly by Guru Gobind Singh Ji in beautiful Braj Bhasa."

Had the author used the same logic which he used in the analysis of "Ub Main Apni Katha Bakhano (Now I Relate My Own Tory)," he would have arrived at a similar conclusion that in no way Guru Gobind Singh is the author of the "Battles of Bhangani and Nandaun.

Bachitra natak details battle of Bhangani where guru ji had fight with Raja hari chand. hari Chand shoots an arrow and it is embedded in the belt of Guru sahib. Then guru ji strikes down Hari Chand. It is where Guru ji writes

Jabe ban lagayo

Tabe ros jagio

( When one is struck with an arrow

Then one gets into striking back mood)

Tell this heretic Baldev singh that the subject belt of Guru sahib with inscription of Dasam bani is in the treasure of royal house of Maharaja of patiala. Point here is that these uneducated missionaries have not attended any college and with their undeveolped psyche are making tall claims far from truth.

Their crusade against sanskrit is that they do not know this language. Nirmalas were trained in sanskrit as they were prepared to debate with Hindus otehrwise sikhs would be caught on wrong foot if they did not know the language of Hindu scriptures. It was obvious that Hindus will not take this new religion lightly and will do their best to derail sikhs. That is when the language and knowledge of Hindu scriptures come in he picture. Example is debate of Giani ditt singh with arya samaj founder Swami daya nand.

1. A CONVICTED RAPIST, WHO SPENT THREE YEARS IN JAIL OUT OF 10 YEAR SENTENCE along with Rs 10,1000 FINE, ‘Sant’ Dhanwant Singh Gurdaspuria is sitting on the stage in Nanak Parkash Gurudwara these days in Fresno, California controlled by Dadami Taksal (Harnam Dhuma Faction), the staunch supporters of Dasam Granth. Do you claim him to be a Mahapurkh, because Taksal obviously does? What about ‘Sant’ Maan Singh Pehove Wala, who forced and paid for an underage girl to have an abortion in Amritsar? By the way, that girl’s Chacha who is an Amritdhari Singh and lives in Alberta has stated this on Live Radio? What about the ‘Sant’ Niranjan Singh Grewal from Toronto, who has literally has in his possession one of his Chelas’ wife? I can go on, and give you more examples, if you like!

The above is a piece of trash and is irrelevant to the topic. Dhanwant singh news is cooked one and far from truth. He was kicked out of Gurudwara as soon as it was known that he was Dhanwant singh. The gurdwara had nothing to do with Damdami taksal.

Regarding Grewal it is equally untrue. grewal was a masand who had started his own sect. SGGS ji was taken from his dera and that Dera was shuit.

2. I am the one who is calling for the reinforcement of One Panth & One Granth concept from 10 patshaheean ji’s life times. And that is some sort of disrespect? You boys telling everybody that all of ‘Dasam Granth’ including Charitro Pakhyan (which you boys claim to have come from Kok Shastar’s ( NOT be read to Bibiyan) and penned by Dasam Patshah is showing respect to Guru ji?

Our history shows that dasam granth is embedded in sikh psyche from the time of our Gurus. Those who do not agree need to provide refrences form sikh history. You have nothing to show us. Your language for this scripture of sikhs shows that you only have a goonda character.

May we ask the moderator to put this man under moderation and ban him as his aim is not to discuss but use a rogue's language for our scriptures.

3. Your boys calling me ‘Gorai da Sick’, ‘Gorai di Pooch’, ‘Nastik’, ‘Manmukh’, ‘Ignoramous’, ‘Kala Afganist’, ……. is what you call RESPECT to Forum Members?

You deserve much more than that.

4. What Dasam Granth Sahib ji Maharaj? Who called it Maharaj? When majority of the Gursikh Intelligentsia is questioning the authenticity of the booklet, how can you say that I am the one who is insulting it? I have every right to question ANYTHING that is OUTSIDE of Sri Guru Granth Sahib ji.

Who are those intelligenstia. Can you post the names of such sold characters. Such greedy characters are not loyal to their parents also. Do not tell us Darshan ragi, Inder Ghagha put professor in front of their name they became professors. Can you tell us how they became professors when they are 10 class only.

I ahev no view point and shame on you for calling Gyani ji names.

Shame on you for supporting a person who is a die hard chela of kala afghana. I did not call him names. I commented on what he writes and preaches.

Kala Aghana da Sikh:

Mods, either do a better job of moderating the disgusting comments of this piece of filth, or ban him altogether.

Shame on you for allowing this kind of disrespect of Sikhs.

K.

I second your opinion. These are not sikhs. They are goondas who have no respect of others feelings.

Earlier one goonda, Fauji , wrote Dasam Granth as KK. KK is kanjar kavita in their goonda terminology. I brought this to moderator attention. That post is still like that.

What have missionaries,bhausaria have done for the panth? i

Missionaries are destroyers of sikhism. They have not introduced a single soul into sikhism. I wonder why they call them missionaries. They are old communists in sikh guise and biggest enemies of sikhism.

Again, I think this comment:

http://www.sikhphilosophy.net/sikh-sikhi-s...n-redux-10.html

Is appropriate here.

Randip

Instead of pasting up the posts of kala afghana chela, please put your view point.

all I see is avoidance and nindya from you.

When you cann't face the facts you attack the person. This is to hide your weakness of being upto the knowledge. It is not nindya. It is a fact and i am willing to puit my money on this. Are you willing to do that ?

Guru da sikh

Have some ethics. You are the one who was touting a report from heretic newspaper spokesman that says that Baba Hari singh ji ran away and did not face Ragi Darshan. Kam ji provided a link that proves that you were spreading misinformation.

You also brought in the name of Tehal singh. I wrote that i had enquired form Tehal singh and your information was a lie.

If you are gentleman you need to tender an apology for spreading lies here.

Look mate, it's a fair point he has made, why not answer it instead of finger waving and making accusations.

He did answer the point and that answer proved him a liar of the first order. You need to follow all the posts in proper otherwise you are blindly supporting a liar.

People love to second guess our 10th Guru and pretend to play Him. Is it out of sheer ignorance or total arrogance?

Tejwant Singh

You know nothing about dasam granth yet you have the heart to give your biased opinion.

Do you know where these names appear? Can you show us where name kaal appear?