On Monday, August 2, 2010, I was assaulted and terrorized at the Dixie gurdwara. Two boys, one in Grade 10 and the other in Grade 11, were also terrorized. Later that evening, I reported this to the Peel Police at the Bramalea Civic Centre.

This blog is dedicated to the two young Sikh boys that I had a discussion with at the old langar hall in Dixie gurdwara prior to being assaulted. After the discussion, I saw them sitting on chairs in the Committee (room) Office 12. They were terrorized and watched me being terrorized. I do not know the names of the two boys. If they should find this website, I urge them to contact me.

After a few days of contacting the Punjabi media, whom I thought may take interest, I realized they were uninterested. I thought that was quite odd. As I found this quite disturbing, I decided the best way to get my story out would be to write this blog. You can read more details about what happened: The 5 K’s of how I was terrorized.

When I began to write this blog, I started exploring the reasons why violence is so pernicious in the Sikh community, what causes it and how it can stop. Though my exploration was prompted by what happened to me, I’ve known about the long history of Sikh violence in Toronto. The first incident goes back to 1975 and this happened at the Pape Avenue gurdwara. Since then,  Toronto Sikh violence has not only continued but evolved into a more sinister form as evidenced by the Osgoode Hall shooting by Kuldip Samra in 1982, the fight over eating food sitting on the floor or on tables in Vancouver (Moderates fight to retain power at Sikh temple) and the bombing of Air India in 1985. In addition to all this, there have been numerous blood-letting incidents in gurdwaras throughout USA and Canada.

Based upon my extensive participation in the Sikh community and after having lived the life of an Amritdhari Sikh, I have put disparate information together.

I have discovered that the violence is just one symptom among a plethora of cult-like behaviours perpetuated in the garb of religion.

Sikhs are participating in a cult but don’t know it. It may be called a ‘Sikh religion’ but if Baba Nanak was around, he would not refrain from calling it a cult. He had the guts to confront the evils of his time and was known to never mince his words. I chose this word because it most accurately describes how the people behave in this ‘religion’.

More information on “cults” can be found at: Cult News 3HO Archives.

The word ‘cult’ is also appropriate because it fits with the particular way that Baba Nanak used to challenge the people of his time. He challenged the believers of the various religions of his time by contrasting what they did and how they would justify it. The evidence of this can be found in his writings and the stories attributed to him. The way that he challenged was based upon using simple logic to contrast one thing with another. This can be summarized in the example about him at the place called Hardwar.

Hardwar is one of the Hindu pilgrimage places on the bank of river Ganges. The pilgrims got up early in the morning and bathed in the river. As the sun came out, they started throwing water towards the sun. When Guru Nanak asked them as to what they were doing, one priest replied, “We are offering water to our dead ancestors in the region of Sun to quench their thirst.” Upon this the Guru started throwing water towards the west. The pilgrims laughed and asked what he was doing. The Guru replied, “I am watering my fields in my village in the Punjab.” The priest asked, “How can your water reach such a distance?” The Guru retorted, “How far your ancestors are from here?” One of them replied, “in the other world.”

The Guru stated, “If the water cannot reach my fields which are about four hundred miles away from here, how can your water reach your ancestors who are not even on this earth?” The crowd stood in dumb realization. The Guru preached against superstitions and false rituals, worship of gods and goddesses, penances and renunciation. He stressed that only One God, the Formless, was to be glorified. In this way he showed the path of truth and enlightenment. There is a Gurdwara called Nanakdwara in Hardwar on the bank of the river Ganges where the Guru had stayed.

The above story can be seen as one example of how people at his time had been mind-controlled.

In every age people are mind-controlled. The family in which Guru Nanak was raised was no exception. The act of taking birth, growing up as a child, developing as a teenager, and into an adult, exposes everyone to mind-control. There are no exceptions to this. Before Nanak became known as a ‘Guru’, he too had been mind-controlled. One must be in the dark before one can appreciate the light. One must experience ignorance before becoming enlightened. This is why the word “Guru” is made up of two parts: “Gu” meaning darkness, and “ru” meaning light. Only the one, who has been in darkness and then becomes aware of this to the point of being enlightened, can become a “Guru”.

Religion is not and has not ever been able to take the place of a “Guru”. This is because religion itself is an entity devoid of life. It has no heartbeat and nor does it breath like a living man or woman. Religion has no consciousness. Religion cannot realize anything. Religion cannot develop self-awareness. Self-awareness is the exclusive domain of living beings. Religion is a textbook for performing mind-control. Sikhism is just another textbook tantamount to mind-control.

I’ve spent many years being a practicing Sikh. But I have never been an ordinary, run of the mill Sikh who goes to the gurdwara, says his prayers, eats the food and heads home. No, I am not like that and I have never been one.

The word Sikh is derived from the Sanskrit shishya meaning a seeker, a student, or learner. Throughout my life, I’ve always gone to the depth of understanding any subject. Like any true seeker, I sought information, all kinds of information. But when I began to seek information, I did not know how to discern whether that information was true or false. No one had taught me how to do this. Though I was never completely convinced by what I knew, I kept searching. As I found new information, I changed myself accordingly. I have always done the best that I can with whatever I knew at the time. But when I knew more, then that old information lost its value. As a result, I let it go.

Like every other parent, Nanak’s parents were doing the best they could with what they knew. This probably changed after they realized their son had abilities other children did not have.

While exploring Sikhism, I became fully immersed in the Sikh religious identity of a Khalsa, a step higher than being an ordinary Sikh. I became an Amritdhari Sikh and kept all the five religious symbols. The one that got everyone’s attention was the Kirpan and what I did to uphold my right to keep it.

Not only did I wear the Kirpan outside of my shirt (as most Sikhs did not) but I put myself on the line for my right to wear it. This occurred at the Workmen’s Compensation Board Rehabilitation Centre that used to be located in Downsview, Ontario. At that time, I not only believed in the principles behind the wearing of the Kirpan but also I suffered for them.

In 1979, I filed my case with the Ontario Human Rights Commission. My only concern was singularly focused upon upholding my right to wear the Kirpan. From the onset of my complaint to the time the case was adjudicated, I never received a single penny. After the case was won, it never occurred to me that I should have been compensated. I continued to suffer pain that resulted from an accident at work. Also, I never received any treatment for this. You might say this was odd but when one is that focused, one lives with the pain and suffering. In retrospect, I look back and now recognize that I too, was in a cult. If my elders had provided a little more balanced advice, I would have had my back treated. There are always other steps one can take to have the religious issues dealt with. Many times, I have noted that the elders allow individuals to make compromises but never tell the public of this fact.

When the court made its decision in 1981, this became the first legal precedent for the Kirpan in Canada.

See Pritam Singh v. Workmen’s Compensation Board Hospital (1981), 2 C.H.R.R. D/459.


I also have an unfinished manuscript of my experiences with some leaders and elders of the community at that time. It will give the reader a more in-depth look at how some of our people think and behave. I was young and naïve and gung-ho on fighting for my religious rights. I had no idea that I would do this all alone. I received no support from the community. When the decision came down in my favour, I noticed none of the elders or the leaders of my community at that time, called to congratulate me. I found that quite odd. I mean here I was fighting for not only my right but the right of all Sikhs to wear the Kirpan and no one thought it mattered. When you read my articles about how mind-control occurs in the Sikh community, this will not appear to be that odd.

In 1975, when I was a teenager, I never tasted violence myself but I did witness tempers flaring and blood boiling at the Pape Avenue gurdwara. Eventually, this led to a blood bath. Though I personally saw the tension building up in the weeks subsequent to the blood bath, I was not there to witness it. Little did I know there was going to be much more violence to come.

The fight for upholding my right to wear the Kirpan had me doing a lot of reading and research. Many Sikhs do not know and perhaps, do not care to know that I have the largest newspaper clipping file on the Sikhs of Toronto, going back to 1960. Plus, I have accumulated many 7 inch and 5 inch, reel to reel and over 500 cassette audio tape recordings of a number of political speeches, kirtan and kathas, and photographs from 1970 to 1990. Since then, I’ve kept current with many reports as they have appeared in the news media.

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