Toronto (Oct 10, 2024): The University of Toronto Mississauga (UTM) is establishing Canada's first endowed chair in Sikh studies, a milestone in promoting research, education, and community collaboration on Sikhism, the country's fastest-growing religion. The chair is funded by a $2.5 million donation from Dr. Davindra Singh, matched by the university for a total of $5 million. This endowment aims to advance Sikh studies through new research, community outreach, and global engagement.

Prof. (Dr.) Balwant Singh Dhillon, a much-acclaimed Sikh-historian, a dedicated researcher, a prolific writer, and a profound scholar of religion, was born in 1950, at Village Ran Singh Wala, District Faridkot, Punjab, India. With his keen interest in learning, he received a B.A. degree from SGGS College, Chandigarh, in 1972, and an M.A. (History) degree from the University of Rajasthan, Jaipur in 1974. During his younger days, he nurtured a keen interest in sports. On attaining the National Level Athlete (...) ranking, he was enthusiastic about pursuing a career in sports. Thereby, he joined Master Course for Coaching in athletics at the National Institute of Sports, Patiala, in 1974. Herein, he came in contact with Prof. Labh Singh of the Institute of Sikh Studies (IOSS, now Gurmat College), who inspired him to take up Sikh studies. This interaction brought a sea change in his life motive, and he committed himself to pursue a career in Sikh studies. After receiving M.A. (Religious Studies) degree from the IOSS in July 1976, he joined M. Lit. (Religious Studies) course at Punjabi University, Patiala. Here he had the opportunity to learn from several eminent scholars, e.g., Prof. Harbans Singh, Prof. Gurbachan Singh Talib, Prof. L.M. Joshi, and Dr. A.N. Sinha, etc., which made his resolve steadfast. In January 1977, he joined the Department of Guru Nanak Studies at Guru Nanak Dev University (GNDU), Amritsar, to pursue his research activities for a Ph.D. degree. In March 1985, he was awarded a Ph. D. degree by GNDU, for his outstanding research work on "The Sikh Gurus and the Mughal State." Starting, in April 1979, as a Research Assistant at the Department of Guru Nanak Studies, he rose to the position of Professor and Head of the department. He retired in June 2010. During his tenure at the university, he had also served as Dean, Faculty of Humanities and Religious Studies, Senator and Syndic of the University. As Head of the Department of Guru Nanak Studies, he played a vital role in starting the teaching of M.A. (Religious Studies and Philosophy)at GNDU, Amritsar. Under his stewardship, the research projects on "Sikh Religion and Philosophy," "Sikh History," and "Sikh Literature" were taken up, which led to a research and development grant of Rs. 3.2 Million from U.G.C., New Delhi, during 2006-2011. Dr. Dhillon was instrumental in establishing the Centre on Studies in Sri Guru Granth Sahib at the university, in April 2011, and served as its founding Director till February 2015. He has also served as the Editor-in-Chief for reputed Sikh research journals, "Journal of Sikh Studies" and "Perspectives on Guru Granth Sahib," published by the GNDU. In his forty years long professional career, he has been credited with authoring/publishing about a dozen books and over 100 articles in various research journals, books, and encyclopedias. Besides chairing several international seminars/conferences, he played a vital role in organizing many such events at the Department of Guru Nanak Studies and Centre on Studies in Guru Granth Sahib. He has the honour of representing India at many conferences/ seminars within Canada, America, England, Germany, and Australia. With his continuous dedication to religious studies, he has established himself as an exponent of interfaith dialogue and an eminent writer in the field of Sikh history. Through his well-researched and analytic writings, he has created an indelible mark of scholarship on his readers' minds. For his outstanding contributions in the fields of Sikh history and literature, he has been honoured by several literary and social organizations. Despite his great love and commitment to Sikh History and Religion, Dr. Dhillon subscribes to the idea that Sikh Gurus' Philosophy is perennial and universal in its approach to understand cosmology, Nature, life, and human behaviour in the present era. Furthermore, He asserts that the Sikh Gurus' ideology, its beliefs and practices, social order, worldview, and devotional pattern, as propounded in Sri Guru Granth Sahib, address the basics befitting the 21st century. His views on various aspects of Sikh history and philosophy are presented here for the benefit of readers. (shrink)

Women represent half of all humanity, yet they continue to face discrimination in various parts of the world. The feminist movement has done much to lessen gender discrimination in western societies. However, women in much of the world still face severe difficulties, such as violence, illiteracy, economic and social deprivation. It is increasingly recognized that better education and economic empowerment of women can play a significant role in uplifting the economic level of impoverished areas of the world and lowering birth (...) rates, which is crucial for addressing climate change. Having noted several general rituals and traditions of his time, Guru Nanak recognized that men often degraded women. They were thought of as property and treated as lowly and unworthy. He condemned these practices. Thus several centuries ahead of the feminist movement, Guru Nanak spoke out against gender discrimination in India's highly male‐dominated environment. He opposed established orthodoxy with the radical assertion that women were worthy of praise and equal to men. In this article, a brief review of the status of women in Sikh theology is presented. (shrink)

Sikhism is the world's fifth-largest religion. It was founded during the late 15th century in the Punjab region of the Indian subcontinent. Its adherents are known as Sikhs. Currently, there are about 30 million Sikhs worldwide. Most of them live in the Indian state of Punjab. As per Sikh tradition, Sikhism was established by Guru Nanak (1469–1539) and subsequently led by a succession of nine other Gurus. Before his death, the tenth Sikh Guru, Guru Gobind Singh (1666–1708), bestowed (...) the status of Guru to the sacred scripture of Sikhs, Adi Granth, which is presently known as Sri Guru Granth Sahib (SGGS) [1]. The Adi Granth was first compiled by Guru Arjan Dev, the fifth Sikh Guru, in 1604. Its second and final version has been the handiwork of Guru Gobind Singh, who added the hymns of his father, Guru Teg Bahadur, the ninth Sikh Guru [2], at Damdama Sahib, Talwandi Sabo, Punjab, in 1705. The holy Sikh scripture, SGGS, contains 1430 pages of text in poetry form. In addition to the hymns of the six Sikh Gurus and four Sikhs, it includes hymns composed by fifteen saints (Bhagats) and eleven poet laureates (Bhats) of the Guru's court. Muslims and Hindus, Brahmins, and "untouchables" all come together in one congregation to create a universal scripture. It is a compendium of mystic, metaphysical and religious poetry written or recited between the 12th and 17th centuries in the Indian sub-continent [3]. Sri Guru Granth Sahib, through its comprehensive worldview, offers a perfect set of values and an applicable code of conduct. Its cardinal message is addressed to the welfare of all humans irrespective of their caste, color, creed, culture, and religion. SGGS emphasizes love, respect, empathy, and acceptance of others' existence. It prohibits us from infringing on the freedom and rights of others. The life and works of the Sikh Gurus exemplify the practicability of these ideas. Their inter-faith dialogues highlighted that human unity and oneness could be achieved through tolerance, communication, and respect for others [4]. Besides a matchless elaboration of spirituality, Sri Guru Granth Sahib enshrines a powerful expression of the message of revolutionary ideals of social welfare, human rights, multicultural distinctness, and religious freedom. In the present era, when the threats and fear of interfaith conflicts, military aggression, terrorism etc., have overpowered human sentiments, the teachings of Sri Guru Granth Sahib are even more relevant to resolving all these problems. (shrink)

Sikhism is the world's fifth-largest religion. It was founded during the late 15th century in the Punjab region of the Indian subcontinent. Its adherents are known as Sikhs. Currently, there are about 30 million Sikhs worldwide. Most of them live in the Indian state of Punjab. As per Sikh tradition, Sikhism was established by Guru Nanak (1469–1539) and subsequently led by a succession of nine other Gurus. Before his death, the tenth Sikh Guru, Guru Gobind Singh (1666–1708), bestowed (...) the status of Guru to the sacred scripture of Sikhs, Adi Granth, which is presently known as Sri Guru Granth Sahib (SGGS) [1]. The Adi Granth was first compiled by Guru Arjan Dev, the fifth Sikh Guru, in 1604. Its second and final version has been the handiwork of Guru Gobind Singh, who added the hymns of his father, Guru Teg Bahadur, the ninth Sikh Guru [2], at Damdama Sahib, Talwandi Sabo, Punjab, in 1705. The holy Sikh scripture, SGGS, contains 1430 pages of text in poetry form. In addition to the hymns of the six Sikh Gurus and four Sikhs, it includes hymns composed by fifteen saints (Bhagats) and eleven poet laureates (Bhats) of the Guru's court. Muslims and Hindus, Brahmins, and "untouchables" all come together in one congregation to create a universal scripture. It is a compendium of mystic, metaphysical and religious poetry written or recited between the 12th and 17th centuries in the Indian sub-continent [3]. Sri Guru Granth Sahib, through its comprehensive worldview, offers a perfect set of values and an applicable code of conduct. Its cardinal message addresses the welfare of all humans irrespective of their caste, colour, creed, culture, and religion. SGGS emphasizes love, respect, empathy, and acceptance of others' existence. It prohibits us from infringing on the freedom and rights of others. The life and works of the Sikh Gurus exemplify the practicability of these ideas. Their inter-faith dialogues highlighted that human unity and oneness could be achieved through tolerance, communication, and respect for others [4]. Besides a matchless elaboration of spirituality, Sri Guru Granth Sahib enshrines a powerful expression of the message of revolutionary ideals of social welfare, human rights, multicultural distinctness, and religious freedom. In the present era, when the threats and fear of interfaith conflicts, military aggression, terrorism etc., have overpowered human sentiments, the teachings of Sri Guru Granth Sahib are even more relevant to resolve all these problems. (shrink)

Sikhism is the world's fifth-largest religion. It was founded during the late 15th century in the Punjab region of the Indian subcontinent. Its adherents are known as Sikhs. Currently, there are about 30 million Sikhs worldwide. Most of them live in the Indian state of Punjab. As per Sikh tradition, Sikhism was established by Guru Nanak (1469–1539) and subsequently led by a succession of nine other Gurus. Before his death, the tenth SikhGuru, Guru Gobind Singh (1666–1708), bestowed the status (...) of Guru to the sacred scripture of Sikhs, Adi Granth, which is presently known as Sri Guru Granth Sahib (SGGS) [1]. The Adi Granth was first compiled by Guru Arjan Dev, the fifth Sikh Guru, in 1604. Its second and final version has been the handiwork of Guru Gobind Singh, who added the hymns of his father, Guru Teg Bahadur, the ninth Sikh Guru [2], at Damdama Sahib, Talwandi Sabo, Punjab, in 1705. The holy Sikh scripture, SGGS, contains 1430 pages of text in poetry form. In addition to the hymns of the six Sikh Gurus and four Sikhs, it includes hymns composed by fifteen saints (Bhagats) and eleven poet laureates (Bhats) of the Guru's court. Muslims and Hindus, Brahmins, and "untouchables" all come together in one congregation to create a universal scripture. It is a compendium of mystic, metaphysical and religious poetry written or recited between the 12th and 17th centuries in the Indian sub-continent [3]. Sri Guru Granth Sahib, through its comprehensive worldview, offers a perfect set of values and an applicable code of conduct. Its cardinal message is addressed to the welfare of all humans irrespective of their caste, color, creed, culture, gender and religion. SGGS emphasizes love, respect, empathy, and acceptance of others' existence. It prohibits us from infringing on the freedom and rights of others. The life and works of the Sikh Gurus exemplify the practicability of these ideas. Their inter-faith dialogues highlighted that human unity and oneness could be achieved through tolerance, communication, and respect for others [4]. Besides a matchless elaboration of spirituality, Sri Guru Granth Sahib enshrines a powerful expression of the message of revolutionary ideals of social welfare, human rights, multicultural distinctness, and religious freedom. In the present era, when the threats and fear of interfaith conflicts, military aggression, terrorism etc., have overpowered human sentiments, the teachings of Sri Guru Granth Sahib are even more relevant to resolving all these problems. (shrink)

Air is one of the five classical elements, which make all the creation. We can perceive air in the things it moves, be it leaves or hair. It is an invisible mixture of nitrogen, oxygen, and minute amounts of other gases surrounding the Earth. It is all around us. Yet, we cannot see it. Pure air has no odour. It has many uses. It provides a breath of life to all living beings. As, atmosphere, it prevents the excessive heat of (...) the Sun from reaching us. Oxygen, one of its constituents, supports combustion. Thereby it helps us to cook food, generate heat and electricity, run industries and drive vehicles. Its other two components, nitrogen and carbon dioxide, are essential for the growth of plants. Another beneficial constituent of air is Ozone, which in the form of the Ozone layer around our planet protects us from the adverse effects of the Sun's UV rays. Compressed air is used to fill tyres. Many machines and drills work on compressed air. Wind enables the movement of sailboats and gliders. It runs windmills to generate electricity and helps in the dispersal of seeds. Guru Arjan appreciating the priceless importance of air to all of us articulates [1-2]; He (Creator) gave you the invaluable air. (Mehl 5, SGGS, p 913). (shrink)

Sikh identity is a unique and distinct expression of faith and culture that has developed over centuries and reflects the experiences and values of the Sikh community. It is characterized by several distinguishing features, including a deep devotion to God, the practice of the five Ks (Kesh, Kangha, Kara, Kachera, and Kirpan), adherence to the teachings of the ten Sikh gurus as contained in the Guru Granth Sahib, and a commitment to principles of social justice, equality, and (...) community service. In the present era, several challenges threaten Sikh identity, both externally and internally. Recognizing and addressing the challenges to Sikh identity is essential to protect and preserve it. It is essential to take suitable measures to counter discrimination and stereotypes and encourage the next generation to embrace their cultural and religious identity with pride and confidence. (shrink)

“Fighting for Sikh Causes in Indian Parliament” is a compendium of speeches delivered by four Sikh Parliamentarians, i. e. Hukam Singh, Kapur Singh, Khuswant Singh and Tarlochan Singh. Each speech refers to a critical point in India’s post-1947 political history where the relationship between India, the Sikh community, and Punjab was under utmost stress and scrutiny. Prof. Hardev Singh Virk has done a yeoman's service to publish the speeches of these eminent Sikh parliamentarians who fought for (...) the Sikh Causes in the Indian Parliament. In the Foreword to the book, Vikramjit Singh Sahney has outlined the background of the current project. Herein, he points out that both Hukam Singh and Kapur Singh made outstanding contributions in highlighting the majoritarian bias against the minorities in the Indian Parliament. In addition, Khushwant Singh and Tarlochan Singh recapitulated the events leading to the Sikh genocide and its aftermath by presenting the Sikh Cause assiduously. (shrink)

Dr. Amrit Kaur Raina, a renowned educationist, was a profound scholar of Sikhism. Having served as an educationist and administrator for over forty years at various prestigious educational institutions in India, she had also established herself as an eminent writer in the field of a comparative study of religions. Through her literary essays, as published in several reputed research journals, magazines, books, and newspapers, she had been able to create an indelible mark of scholarship on the minds of her readers. (...) Inspired by the writings of the Sikh Gurus and her father, Prof. Harnam Das, she devoted her life to disseminating the Sikh Gurus' educational philosophy and Gurmat among the masses. Being a prolific writer, with thirty-one books to her credit, in the diverse fields of education, religion, Punjabi, and Hindi literature, she had been honoured with the Shiromani Punjabi Sahityakar award (2006) and Haryana Gaurav Puraskar in Punjabi (2016) by Government of Haryana. A votary of honest living, Dr. Amrit Kaur Raina led a life dedicated to the love of God and selfless service to society. She was a true karam yogi who had devoted her whole life to spread the message of education, Gurmat, and service to all. She had been honored for her services to the Sikh cause, by several Sikh organizations, including SGPC, Amritsar; Guru Gobind Singh Foundation, Ludhiana; Sukhmani Society, Amritsar; Shaheed Memorial International Sewa Society, Ludhiana; S. D. College, Ambala Cantt; and Gurmat College, Patiala, etc. Dr. Amrit Kaur Raina often asserted that Sikh Gurus' educational philosophy, their Sikhi ethics, their compositions, and Sri Guru Granth Sahib as a whole are the substance that makes for spirituality befitting the 21st century. Her views on various aspects of Sikh Gurus' Educational Philosophy are presented here for the benefit of readers:. (shrink)

This chapter describes the process of institutionalization of natural law at the University of Pisa, essential to interpreting the conditions in which the first public law chair of Italy was founded. The study of legal education in the late seventeenth and early eighteenth century will allow a more in-depth understanding of both the development of natural law in teaching practice throughout the long eighteenth century, and the features of the two processes of reception, respectively for educational and political purposes. (...) In fact, although both processes were founded on appreciation of the centrality of Roman law and philosophy in the construction of doctrines by the so-called ‘modern natural law school’, and developed through mediation of traditional Roman legal culture of the Pisan ‘historical-critical school’, there were some differences. In this initial phase, the didactic reception was indirect, although not entirely implicit, whereas the political reception was direct and explicit. (shrink)

Elisabeth Meru, born in Hamburg, is a poetess by heart, a storyteller by nature, a forwarding merchant / financial accountant by training, and a Sikh by choice. She is currently settled in Munich, Germany. During the past three decades, she has authored numerous short stories, articles, and poetic compositions for various newspapers, journals, and radio broadcasts. With over a dozen books, both in English and German languages, to her credit to date, she is a prolific author who specializes in (...) writing on Sikh history, tradition, and culture. Her 24-year-long spiritual quest brought her to the Gurdwara in Munich, wherein she heard Gurbani Kirtan for the first time. Therein she felt as if she had reached home. After continuous devotion and dedication to Sikhi for about seven years, she converted to Sikhism. Due to her love for Sikhi, Punjabi and Punjabiat, she learned Gurmukhi. Her first book in German, “Aus dem Herzen des Sikhismus - Guru Nanak Dev Ji - In deinem stillen Rosengarten” was published in 2009. The English version of the book "From the Heart of Sikhism - Guru Nanak Dev Ji - In your quiet rose garden" was published in 2010. These books describe the legends about the ten Gurus, their wisdom and teachings, and her poems, fables and a fairytale in German style. Elisabeth’s second set of books “Sikhism - Wellspring of Love” (in English) and “Sikhismus - Quell der Liebe” (in German), were published in 2010. This book contains her poems and stories about Sikhism. The stories are rooted in the spirit of fairy tales. Her next book, in German, “Sikhs und Sikhismus: Religion, Riten und der Goldene Tempel ” was published in 2011. In Feb. 2012,she with her team published the German edition of “Guru Granth Sahib Ji Essenz und Sikh Terminologie von A - Z.” It is a must-book for German-speaking Sikhs and all those who want a quick overview of basic terms in Sikhism. Another of her book, in German, “Sikhs ... der Bart ist ab,” was published in 2017. (shrink)

Dr. Karminder Singh Dhillon is a much-acclaimed administrator, a renowned theologian, a profound scholar of comparative religious studies, a prolific writer, and a Sikh thinker. During his 32 year long professional career in the Malaysian Civil Service, he has served the country in several important positions. Since 1985, as a devout Sikh, he has been involved in Kirtan, Katha, and Parchar activities. Besides his marvelous professional achievements, Dr. Karminder Singh has made remarkable contributions toward the authentic understanding (...) of Gurbani through reform-oriented writings and videos. His theological enunciations are particularly noteworthy due to their originality and rational description. Dr. Dhillon is committed to bringing out the truths of Gurbani, logically, rationally, and authentically. With his excellent professional and academic training – coupled with his devotion to Gurbani - he is eminently qualified to do so. He adheres to the belief that Sikh Gurus' Philosophy is perennial and universal in its approach to understanding cosmology, nature, life, and human behavior in the present scientific era. He emphasizes that Sikh Gurus' philosophy, bani, and Sri Guru Granth Sahib (SGGS) delineate the basics of life befitting the 21st century. Keeping in view his outstanding contributions to the propagation of Sikhi, his views on various aspects of Sikh Philosophy are presented here for the benefit of readers. (shrink)

Science and religion are based on different aspects of human experience. Science is a way of knowing and understanding the natural world, using empirical evidence and testable explanations. Religious faith does not depend only on empirical evidence and typically involves supernatural forces or entities. Thus, science and religion are separate and address the aspects of human understanding in different ways. The dialogue between science and religion is productive from a theological point of view since the world-environment in which the theologians (...) live is most productively studied by the sciences. The Sikh teachings, as recorded in Sri Guru Granth Sahib (SGGS), not only recognize a relationship between religion and science, logic and culture, it describes them to be interdependent. Sikh doctrines enunciate that the pursuits of learning about the cosmos by science and religion are not confrontational but complementary. Sikh precepts stress that the key to creating syncretism between science and religion is to cultivate a spirit of humility among scientists, theologians, faith practitioners, and clerics in front of Infinite Wisdom (Creator). (shrink)

Bhai Vir Singh, a multifaceted personality, had made a seminal contribution to the Sikh religion, its heritage and Punjabi literature. He was one of the harbingers of the Sikh renaissance and immensely contributed to rejuvenating Sikh heritage, history, literature, education, culture and commerce. Bhai Vir Singh was born on December 5, 1872, at Amritsar. He was the eldest among his six siblings. His father, Dr. Charan Singh, was a medical practitioner and an illustrious scholar. His grandfather Bhai (...) Kahan Singh was the first in the family to be sworn as a Sikh and was a forerunner of the family's literary and scholarly tradition. Bhai Vir Singh's ancestry includes Diwan Kaura Mal, the vice-governor of Multan. Bhai Vir Singh's maternal grandfather, Giani Hazara Singh, too was a renowned exegete and a man of letters. Bhai Vir Singh's upbringing in the legendary scholarly Sikh family greatly shaped his personality and works. (shrink)

Women represent half of all humanity, yet they continue to face discrimination in various parts of the world. The feminist movement has done much to lessen gender discrimination in Western societies. However, women in much of the world still face severe difficulties, such as violence, illiteracy, economic and social deprivation. It is increasingly recognized that better education and economic empowerment of women can play a significant role in uplifting the economic level of impoverished areas of the world and lowering birth (...) rates, which is crucial for addressing climate change. Having noted several general rituals and traditions of his time, Guru Nanak recognized that men often looked down upon women as inferior to them. They were thought of as commodities. He condemned this mindset and these practices. Thus, several centuries ahead of the feminist movement, Guru Nanak spoke out against gender discrimination in the subcontinent’s highly male-dominated environment. He opposed established orthodoxy with the radical assertion that women were worthy of praise and equal to men. Besides, God is gender-neutral. It is both man and woman, and its creative aspect is portrayed as that of a mother: Āpe purakẖ āpe hī nārī. God (Creator) is both man and woman. (M. 1, SGGS, p 1020). (shrink)

In these days of advanced science and technology, religion is still the greatest single factor influencing people. For the Western people, religion still has the original Latin meaning - to bind or a relationship. But for the people of the East, religion is Dharma, support and a way of life. The study of religious concepts is essential for it guides and enriches the social and individual life of the people. The doctrine of every religion consists of some basic concepts resulting (...) from the experiences of its prophets, holy persons or thinkers. In Sikhism, these concepts have been expounded by Guru Nanak and elaborated by his successors in the Guru Granth Sahib. In the present article, the concept of "Nature" is gleaned out of the holy scripture. (shrink)

Prof. Harnam Dass had been a profound scholar of Sikhism. He was an eminent writer in a comparative study of religions, with several books to his credit. In the Foreword of the book, "Prof. Harnam Dass - A Profile," its editor Dr. Amrit Kaur Raina, provides a detailed description of the author's life, works, and legacy. He was born in 1905 at Daria Khan, Distt. Mianwali (now in Pakistan). Harnam Dass was a Sehajdhari Sikh. Despite facing severe financial adversity (...) in his early years, he was able to obtain M.A.(Persian), M.A. (Punjabi) and B.T. degrees by the sheer dint of his hard work and sustained efforts. Inspired by the writings of Sikh Gurus, he devoted his life to the dissemination of Gurmat and Punjabi language among the masses. Through his literary essays, as published in several reputed research journals, magazines, newspapers, and books, he created an indelible mark of scholarship on the minds of his readers. A votary of honest living, Prof. Dass led a life dedicated to the love of God and selfless service to society. His comparative expositions of Sikhism, Buddhism, Jainism, Vedanta and Islam were much appreciated by the many eminent scholars of his time. He was a true Karam yogi who had devoted his whole life to spread the message of the love of God, Gurmat, and service to all. (shrink)

South Asia, home to one-third of the world population, is a diverse region with distinct conflicts and politico-economic subtleties. It has large sections of an impoverished population due to a lack of adequate health, education, water, sewerage, and transportation facilities. Natural disasters, as well as the lack of access to basic facilities, increase the probability of conflict. Peacebuilding is the practice of developing policies that consolidate peace and restore order through political, economic, and social reforms. Primarily, it depends on the (...) security, economic, and political dynamics of the region where it is being carried out. Therefore, the challenges to peacebuilding in South Asia are immense. State security and peace of several South Asian countries are threatened by non-representative regimes, foreign interventions, internal ethnic conflicts, natural resource disputes, and deteriorating governance structures. So, South Asian countries are more vulnerable to cross-border terrorism and ethnic and sectarian conflicts [1]. Sikh Gurus [2] proclaim that if one considers people of one's community as friends and people of other communities as enemies, one can never attain peace of mind. A feeling of universal fellowship is the foundation for peaceful coexistence in a diverse society. (shrink)

Sikhism, a panentheistic religion, originated in the Punjab province of the Indian subcontinent during the 15th century. It is one of the youngest and fifth major world religions. The fundamental beliefs of Sikhism have been enshrined in the sacred scripture, Sri Guru Granth Sahib. These beliefs include faith in and meditation on one universal creator, unity of all humankind, engaging in selfless service, striving for social justice for all, honest livelihood and ethical conduct while living a householder's life. Sikhism has (...) about 28 million adherents worldwide. World peace is an ideal state of freedom, peace, and happiness among and within all nations and people. This idea of a peaceful world, free from violence, provides a basis for peoples and nations to willingly cooperate to prevent warfare. While different cultures, religions, philosophies, and organizations may have different concepts about how such an ideal state might come about, they have in common this ideal of a cessation of all hostility amongst all humanity. World Peace could be established through religious or secular organizations that address human rights, education, or diplomacy to end all forms of fighting. All religions are potential bearers of peace, reconciliation and reflection. This is true for Sikhism as well. As we are aware that peaceful co-existence between individuals, communities and nations is possible provided freedom, justice, human dignity, and equal opportunity to all are guaranteed. Sikhism with its doctrines of sangat (holy company), pangat (equality), wand chhakna (sharing with others), love of nature, sarbat da bhala (universal welfare), seva (selfless service), universal brotherhood, justice, liberty and fraternity, offers a pragmatic approach to achieve our well-cherished goal of world peace. (shrink)

Guru Nanak, in his hymns of Jap, Asa di Var, Siddh Gosht and Maru Sohilé has shown an incredible understanding of the mystery of creation. It is fascinating to note that some of the concepts/theories expressed in these Banis were not known to modern science until the eighteenth century. In this article, Guru Nanak's ideas about the Vastness of the Universe, the Origin of life, and Earth's support in space have been described. It is pointed out that even scientists enunciate (...) on the vastness of the universe, the origin of life on earth and the existence of natural laws (e.g. the law of gravitation etc) to provide support to the earth in space. It is obvious that Guru Nanak’s viewpoint about these topics is in consonance with the currently prevalent scientific viewpoints. In this way, one can safely observe that Guru Nanak’s ideas were the forerunner of the modern scientific tradition. (shrink)

Science is defined as systematized knowledge of any kind that reflects a precise application of facts or principles. Viewed in this light Guru Nanak's life was a continuous process of scientific experimentation and enunciation. In this article, an attempt is made to bring out the scientific temper and the application of the methodology of science in guru Nanak's life. Scientific methodology is defined as a mode of research in which a problem is identified, relevant data gathered, a hypothesis formulated and (...) then empirically tested. The hypothesis that God alone Is, is an ancient tenet, tested and verified many times in mankind's history. However, it was given to Guru Nanak to prove this truth in the modern context. (shrink)

Guru Nanak holds a prominent position among the pioneers of Period of Renaissance (14th to 17th centuries) and occupies a unique place amongst the spiritual leaders, preceptors, reformers and saints of India. His teachings have universal appeal and are good for all ages. The impact of his teachings on the Indian society has been incredible. He travelled far and wide to dispense his message of love, peace, devotion to God, social justice, religious toleration and universal brotherhood. He was a great (...) thinker, a wonderful mystic and a distinguished social reformer. He was a revolutionary prophet, a litterateur of high caliber and a person of extraordinary foresight. In addition to all this Guru Nanak was a man with a great love and reverence for Kudrat (Nature). Guru Nanak’s teachings and several incidents of his life confirms this fact. In this article, the concept of Kudrat (Nature) as enunciated by Guru Nanak in his hymns is described. (shrink)

This study aims to examine the Islamic Theological School that was opened in Nicosia back in 1932 to meet the chaplain needs of the Cypriot Muslims. In this context, how the Islamic Theological School was welcomed among the groupings of the period, its physical structure, teaching staff, and students were all addressed within the framework of the education program and the closure process. The "Foundation Files" in the National Archives and Research Department in the TRNC and the newspaper collections of (...) the period and the "British Colonial Documents" in the Archives of the General Directorate of the Foundations of Cyprus are the main sources of our research. Documentation method, which is one of the qualitative research methods, was used in the study. In this context, the documents that could be accessed in the researches related to the subject of the study are examined and described for the objectives of the study. In conjunction with the madrasas in Cyprus becoming dysfunctional until the end of the 1920s, the wrecked Great Madrasah building in Nicosia, which had the purpose of training personnel such as imams, preachers, chaplains and muezzins for the mosques, was demolished and a school called Islamic Theological School was built instead. The opening of the Islamic Theological School led to important debates between the two opposition groups of the time, the Halkçılar and the Evkafçılar. Halkçılar are the group of people who advocate the adoption of the revolutions and reforms of the newly established Turkish Republic also by Turkish Cypriots. For this reason, they strongly criticized the opening of the Islamic Theological School on the grounds that it would cause reactionism and bigotry. On the other hand, the concept of Evkafçılar is used for people who represent tradition and are close to the current British rulers. Evkafçılar advocated the opening of the Islamic Theological School by stating that it was a social need. Accordingly, both groups used the press effectively as a means of conveying their own thoughts. The halkçı group used the newspapers called "Söz" and "Masum Millet" and the evkafçılar group used the newspaper called "Hakikat" as a means to convey their views to the society. In the shadow of the discussions between the two groups, the Islamic Theological School, which was built in 1932 in place of the wrecked Great Madrasah building in the northeast of Selimiye (Hagia Sofia) Mosque in Nicosia, was built as a single-floor building and a gable roof system was used on its roof. Funds were appropriated by Education (Hatib Ahmed Efendi) Foundation for supplying the school's materials such as tables, chairs, cabinets, sofas, and armchairs. In 1932, when the Islamic Theological School began educating, there were only three professors and one teacher in its teaching staff. Hürremzâde Hakkı Efendi, one of the professors, was both the school director and the Fatwa Emin. One of the other professors was an imam and the other one was a fatwa clerk. And Muallim Ahmed Fehim Efendi undertook the duty of imamate. According to the documents examined, the aforementioned faculty members have taught religious and human sciences-oriented courses in the school. As far as we can identify from the documents open to research in the archives, in the years between 1932 and 1950, when the Islamic Theological School was open, a total of 11 students were educated in this school. In the first year of this school, which started education with three students only, students were given a monthly scholarship of 15 shillings. In addition, the students were both able to practice as assistants to muezzins in the mosques during the month of Ramadan and they were also provided with economic support. After graduation, the students were nominated as imams, muezzins and devirhan. The Islamic Theological School was closed in 1950 because there was no student demand. Despite the fact that 11 people received education in 18 years between the school's opening year 1932 and 1950, and the annual reports published by General Directorate of Foundations stated that the Islamic Theological School continued its services satisfactorily under the upervision of its Fatwa Emin, these statements were unrequited in reality. The Islamic Theological School started to serve in the shadow of the debates between the opposition groups of its time. The parties of the discussions are divided into two groups: Halkçılar and Evkafçılar. The first group opposed the opening of the school by claiming that the financial resources of the General Directorate of Foundations would be spent unnecessarily and that the students to be educated would be raised with reactionism and bigoted ideas. The second group, Evkafçılar, approached the issue with a need-centred approach and defended the necessity of a school to educate religious officials. The mentality of the populist group reflects the ideology of the young Turkish Republic and this is clearly seen in their defence mechanisms. Evkafçılar, on the other hand, did not pay the required attention to the Theological School despite their discourses of necessity. As a result, the power struggle of these two groups aiming to hold the leadership of the Turkish Cypriots caused the Theological School to be adversely affected. Very low salaries of religious officials working in existing mosques and low fees being paid to the graduates of the Theological School who were employed in mosques were other factors that reduced the demand for Theological School. As a result, those who saw low-paid religious officials who had difficulty even getting along did not seek education to become religious officials and their families never pointed such way to them. The fact that a very limited number of students attended Theological School did not lead General Directorate of Foundations to alternative solutions. As the Islamic Theological School was not well organized, the issue of religious officials was felt more and more by the muslim people in the following years in Cyprus where many villages do not even have religious officials. (shrink)

We are living in a world full of turmoil and tribulations. At the dawn of the twenty-first century, humanity is facing severe challenges to its very existence. The ever-increasing environmental pollution and the prevalence of large-scale corruption at all levels in society threaten its ecological and social fabric. The monsters of drug menace and Covid-19 pandemic are trying to snuff out the very life-breath of human beings. Moreover, the rise of terrorism and the political rivalries among nations are threatening world (...) peace. In such a dismal state of affairs, the clouds of destruction are looming large over humankind. But, there is a ray of hope in the form of Sri Guru Granth Sahib for the salvation of humanity from its present ills. Sri Guru Granth Sahib (SGGS) [1-4], a unique religious and philosophical treatise, is a sublime blueprint for establishing a reign of peace and prosperity on Earth. It contains many divine messages unmistakably addressed to all humanity, which remain uniquely significant for all times and have a crucial relevance to the contemporary times. (shrink)

We are living in a world full of turmoil and tribulations. At the dawn of twenty first century, humanity is facing severe challenges to its very existence. The ever increasing environmental pollution the prevalence of large-scale corruption at various levels in society (esp. in underdeveloped countries) are threatening its ecological and social fabric. The monsters of drug menace and AIDS are trying to snuff out the very life breath of human beings. The rise of terrorism and political rivalries among nations (...) are threatening the world peace. In such a dismal state of affairs, the clouds of destruction are looming large over the humankind. But there is a ray of hope in the form of Sri Guru Granth Sahib, for salvation of humanity from its present ills. Sri Guru Granth Sahib (SGGS), a unique religious and philosophic treatise, is a sublime blueprint to establish a reign of peace and prosperity on earth. It contains many divine messages unmistakably addressed to all humankind, which remain uniquely significant for all times and have a crucial relevance to the present time as well. (shrink)

Professor Puran Singh, a unique synthesis of a poet, philosopher and scientist, rose like a celestial star on the firmament of modern Indian literature. The many splendored personality of this great chemist, mystic poet, visionary and interpreter of the Sikh cultural consciousness still beckons scholars to explore the extent of his vision in various fields. After a splendid in-depth study of the Life and Work of Puran Singh, Dr. Hardev Singh Virk has made a successful attempt to unravel the (...) persona of this multi-dimensional genius in his book titled 'Professor Puran Singh - Scientist, Poet and Philosopher.' The book is an anthology of 11 essays - 7 in English and 4 in Punjabi. In the 'Introduction to the book, the author traces a brief history of the kindling of his interest in the 'Life and Works of Puran Singh.' Then he articulates the purpose of the book to elaborate the ideas of this eminent scholar through different mediums to reach a wider audience. Dr. Virk stresses that poetic and other literary works of Puran Singh are of International standards and worth a Nobel Prize in literature. Still, sadly these works have not been adequately projected at the world forum. (shrink)

Sangat is a term derived from the root word "sang," meaning association or to accompany travelers on pilgrimage. It also relates to assembly, company, fellowship, congregation, meeting, or union. The word sangat refers only to fellowship but does not necessarily refer to the merits or traits of associates. Sangat: In the Sikh religion, the Sangat term is used to refer to the community of people who gather to worship and support each other in their spiritual journey. Through the Sangat, (...) Sikhs can deepen their understanding of the teachings of their faith. Thus, it allows people to connect with others who share their values and beliefs, fostering a sense of belonging and unity. The moral traits of Sangat are essential and are mentioned in both scripture of Guru Granth Sahib and the code of conduct. Both Amritdhari Sikhs (Khalsa) and Sehajdhari Sikhs are integral parts of the Sangat. In recent times, the Sangat has also adapted to the modern context by leveraging technology to connect people worldwide. Sikhs can now connect with each other, share their experiences, and participate in virtual Sangat from the comfort of their own homes. Guru Arjan Dev encourages us to be part of Sangat. O fortunate ones! Join the Sangat (the Blessed Congregation); Therein, learn and reflect on the True Word (Shabd). (M. 5, SGGS: 46) Saadh Sangat: Saadh Sangat is a term used in Sikhism that refers to the congregational body of committed human beings who aspire toward the attainment of self-realization through the active engagement with the Divine Word (shabd) and loving adherence to the long established traditions (rehat-maryada) of the Panth. The term "Saadh" means holy or pious, and "Sangat" means assembly or congregation. It is believed that being part of a community of like-minded individuals can help one to stay on the path of righteousness and lead a fulfilling life. The Saadh Sangat is also seen to serve others, as community members often come together to engage in acts of charity and service to the broader community. The importance of the Saadh Sangat is emphasized in Sikh teachings. Guru Arjan Dev proclaims the importance of Saadh Sangat as: In the Saadh Sangat (the Company of the Holy), the True Name of the Lord comes to dwell in the mind. (M. 5, SGGS: 51). (shrink)

Guru Nanak in his hymns of Jap, Asa di Var, Siddh Gosht and Maru Sohilé has shown an incredible understanding of the mystery of creation. It is fascinating to note that some of the concepts/theories expressed in these Banis were not known to modern science until the eighteenth century. In this way, one can safely observe that Guru Nanak’s ideas were the forerunner of the modern scientific tradition. In this article, the ideas about the physical world as mentioned in Guru (...) Nanak’s hymns have been analyzed. It is concluded that Guru Nanak has pointed out very clearly that it is not possible to know the exact time of the creation by any means. Even with the use of very advanced scientific techniques available in the twenty-first century, it has not been possible to arrive at the truth of the subject. Obviously, Guru Nanak’s ideas about the creation of the material world (Universe) propounded about 500 years ago are in consonance with modern scientific thoughts. (shrink)

This publication articulated in three parts, and twelve chapters endeavours to engage with the complex negative emotions and consequent phenomenon of self-deceit, radicalisation and extremism. First part: Emotions as Lines of Demarcation or Guidelines to Our Self. The Psychodynamic Surrounding of our Intentional Self; second part: Case Studies of Some Concrete Societal Encapsulations of the Negative Passions; and third part: Resisting the Colonisation of Tyrannical Affections. Possible Paths of Mitigating Radicalisation and Extremism. What kind of educational responses can be (...) given to extremist claims of territory, identity, resources, power, and interpretations? How can a dialogue on unifying ethical principles and values aid in developing common grounds for preventing radical and extremist excesses? With authors from three continents, this publication endeavours to not only ask the uncomfortable questions with regard to the exteriorisation of human emotive predispositions and inclinations to ostracize, stigmatise and discriminate. The exit door from the extreme is also clearly presented, through four contributions, notably the interplay of Charvaka philosophy, Sikh wisdom on balanced forms of engagement with strong emotions. (shrink)

This interview of Dr. Devinder Pal Singh, Director, Center for Understanding Sikhism, Mississauga, Canada was conducted by S. Ekam Singh, M. Arch Candidate, Pratt Institute, Brooklyn, New York, USA, in Jan. 2022. The interview elaborates on the Role and Relevance of Gurudwaras in the Global Context.

Governance encompasses the processes by which organizations are directed, controlled and held to account. It includes the authority, accountability, leadership, direction, and control exercised in an organization. Greatness can be achieved when good governance principles and practices are applied throughout the whole organization. Ethical Governance requires that public officials adhere to high moral standards while serving others. Authentic Governance entails the systematic process of continuous, gradual, and routine personal/corporate improvement, steering, and learning that lead to sustainable high personal/corporate performance and (...) excellence. Thus authentic governance represents the ability to discern right from wrong and the commitment to do what is right, good, and proper. Benevolent governance is perceived to be for benefit of the population as a whole. Sikhism, a panentheistic religion, originated in the Punjab province of the Indian subcontinent, during the 15th century. It is one of the youngest and fifth major world religions, founded by Guru Nanak. The fundamental beliefs of Sikhism have been enshrined in the sacred scripture, Sri Guru Granth Sahib [1-3]. These beliefs include faith in one universal creator, unity of all humankind, engaging in selfless service, striving for social justice for all, honest livelihood and ethical conduct while living a householder's life. Sri Guru Grant Sahib provides very useful insights for governance through religious or secular organizations, that address human rights, education, or diplomacy to end all forms of disparity/discrimination among people [4-5]. In this article, an attempt is made to understand how the doctrines of Sikhism encourage us for better governance and by which means. Whether these doctrines align with the above-mentioned forms of governance or conflict with these. It is pointed out the most of the attributes of good, ethical, authentic and benevolent governance are genuinely supported by the Sikh doctrines. The adherence to democratic and republican organizations, for providing high-quality governance, is encouraged in Sikh principles and practices. (shrink)

India has a long, rich, and diverse tradition of philosophical thoughts, spanning some two and a half millennia and encompassing several major religious traditions. India’s democracy can be said to rest on the foundation of religious practice due to the practice of multi-religions and different sects in its continent. Religious practices ties among citizens that generate positive and democratic political outcomes if we see it from the ideals of any religious doctrine as per their written scripture. But in society religious (...) practices (not religious doctrine) do not show equality and usually go against their own religious doctrine as preached in their religious places. It is also evident that religious denomination (Catholic, Hindu, Muslim, Sikh etc.) comes as a barrier when we practice democratic ideals in society and make social situation worst. How these religious practices contribute for a society where we can discuss the ideals of freedom, equality and brotherhood for a Just Society and become mean of interreligious dialogue in multi-religious society? this is a big question to think . The objective of this paper is to study the dimensions of religious practices in Indian society and how these practices can contribute in interreligious dialogue to make atmosphere of peace, understanding and harmony in the society. (shrink)

A renowned Sikh scholar and internationally recognized expert on Calendrical Science, S. Pal Singh Purewal's outstanding contribution to Sikh history has been the Nanakshahi calendar. In the old Bikrami calendar, some gurpurabs (Sikhs' sacred days for commemorating certain events) came twice a year, and some gurpurabs did not come even once a year. Taking cognizance of these anomalies, Pal Singh Purewal took the initiative to remedy the situation. For nearly fifteen years, he toiled hard to sort out the (...) problem. His endeavor led to the creation of the Nanakshahi calendar. Announcing its release, he opined: "All communities and faiths have their own calendar as a mark of their distinct cultural identity. So, just as the Islamic world has the Hijri calendar and Hindus have the Bikrami calendar, the Sikhs will have a Nanakshahi calendar along with the common era (CE) calendar, which is in use throughout the world.". (shrink)

Autobiographical books of Punjabi Scientists are a rare genre. "My Journey In Science" by internationally acclaimed scientist Professor Hardev Singh Virk is a welcome addition to this category. Prof. Hardev Singh Virk, a multifaceted personality, is an eminent Physicist, an ardent researcher, an eloquent orator, a passionate poet, and a globe trotter. In addition, he is a devout Sikh, a renowned Sikh theologian, and a prolific writer in many areas of Science, Religion, and Literature. On reading “Up Against (...) Odds”, the autobiography of Piara Singh Gill, a world-famous Physicist, Professor Virk was motivated to write his autobiography “Mera Jeevan Safar” in Punjabi. Later, the book was transliterated in Shahmukhi and published as an e-book by the Academy of Punjab in North America. In addition, for the benefit of young people, who are born and brought up in the West, and are not well versed in the Punjabi language, Professor Virk took the arduous task of publishing his autobiography in English. His autobiography titled "My Journey In Science" with a sub-title: "Autobiography of an Indian Scientist" contains a lot more detail about his scientific endeavors, as compared to its Punjabi version. The purpose of "My Journey In Science" is to inspire the younger generation to pursue their chosen fields of study, with full dedication against all odds. This ensues from the fact that he has dedicated it to his grandchildren, who inspired him to write this book. Additionally, the author uses the forum to express his extreme gratitude to all the mothers, the teachers, and the seekers of Truth, who inspired him in his life journey, by dedicating it to them as well. (shrink)

Sri Guru Tegh Bahadur, ninth Sikh Guru, fell as a martyr to the freedom of consciousness and belief [1]. The Guru's great sacrifice was to vindicate the people's right to profess and practice their faith. It meant the assertion of the principle of justice for which the ruling Mughal rulers of the day had very scant regard. For this reason, the life, career, and teachings of Guru Tegh Bahadur are of immense significance even in contemporary times, when the forces (...) of hate, fanaticism, and tyranny are still very dominant and assertive. Guru Tegh Bahadur, a multifaceted genius, Guru and martyr, was also a great poet. He authored 57 Salokas, and 59 other compositions (Shabads). These hymns, written in 15 Raagas (measures) are enshrined in Sri Guru Granth Sahib (SGGS) [2-4], the sacred scripture of the Sikhs. In his hymns, though he articulates [5] on the unreality of human passions and possessions, yet his hymns have been a source of spiritual succour and solace to millions of people in their hours of personal grief and affliction. Through his hymns, he brightens our awareness of the transience of the material phenomena. However, instead of creating a sense of despair and depression, he elevates the human mind and imbues it with hope. Thereby he makes it possible for us to rise above the irritants of the immediate problems of existence and keep our attention focused on the everlasting and eternal. Guru Tegh Bahadur [1-18] inherited his vision or worldview from his predecessor Gurus. He stood [1] for the same system of moral, social, and spiritual values as emphasized by the previous Gurus. Still, his compositions have an identity of their own. As a whole, his hymns present a central, unifying theme: a coherent and dynamic vision of humans, their predicament as a part of nature, the way out of this predicament, and the resultant awareness of the unique spiritual nature that is within them. In this way, the Guru helps humans redefine their relationship with the world and grow spiritually. Guru Tegh Bahadur's poetry seeks to redeem life from meaninglessness and fear, to enlarge and enliven humans' consciousness, and to open their inward eye to the glory of all-redeeming, ever-existent Truth. In this article, a few of his views on the various aspects of life are being reported. (shrink)

Ernst Waldfried Josef Wenzel Mach was born 18 February 1838 in the Moravian village of Chrlice (near Brno), at that time part of the Austrian Monarchy, now the Czech Republic, and died 19 February 1916 in Vaterstetten (near Munich). He enjoyed a very successful career as an experimental physicist (the unit for the velocity of sound has been named after him). His importance for the philosophy of science derives mainly from his “historico‐critical” writings (Mach 1872, 1883, 1896b, 1921). Mach studied (...) mathematics and physics at the University of Vienna (1855–60, doctorate in physics 1860, his “Habilitation” (i.e., qualification to become a university professor) 1861) and his subsequent work was in the physiology of the senses. In 1864 he became professor first of mathematics and then (1866) of physics at Graz University; from 1867 to 1895 he was professor of experimental physics at Prague University; and in 1895 he took a chair in “Philosophy, especially the History and Theory of the Inductive Sciences” at Vienna University. In 1898 a stroke ended Mach's university teaching, but he was able to continue scientific work to a certain degree. (shrink)

Guru Nanak reports that there are three cardinal principles for walking upon the path of truthful living. These are Kirat Karna, Vand Chakna and Nam Japna. Kirat Karna means to earn righteously through one's own efforts. Vand Chakna is to share one's abundance and talents with others. Nam Japna means the contemplation of Truth. In his hymns, Guru Nanak exhorts Sikhs to imbibe love of God and his creation in their life, earn their living by honest labour, and share it (...) with others as; “Sing, and listen, and let your mind be filled with love (for God and His Creation).”[SGGS, 2] “One who earns by honest labour, and shares some of what he has with others, - O Nanak, he knows the true way of life.” [SGGS: 1245] In this second part of the article further elaboration on the path of truthful living is described. (shrink)

Guru Gobind Singh, the tenth Sikh Guru, is celebrated for his profound teachings on faith, courage, justice, and unity. This article explores the timeless lessons from his life and works, emphasizing the key values he instilled in his followers. Guru Gobind Singh's unwavering faith in God, despite facing immense personal losses, highlights the importance of inner resilience and spiritual commitment. His courage to defend truth and justice, especially in the face of oppression, teaches the significance of standing up for (...) what is right. The Guru’s emphasis on self-discipline, personal responsibility, and sacrifice for a higher cause guides ethical living and community service. His advocacy for the equality of all people, regardless of caste, gender, or religion, underscores the relevance of inclusivity and social justice. Additionally, Guru Gobind Singh’s promotion of education, both intellectual and spiritual, reinforces the need for lifelong learning and moral development. His leadership style, rooted in humility and empowerment, offers valuable lessons for modern leaders. Through the teachings of Guru Gobind Singh, individuals are encouraged to lead lives of integrity, compassion, and unity, making his legacy a timeless source of inspiration for the world today. (shrink)

The UNESCO Chair in Bioethics has been established at the University of Presov (Slovakia) in 2010.

Humans have been staring up into space for thousands of generations to have a rational and coherent description of the Creation and evolution of the universe. Guru Nanak, the first Sikh Guru, in his hymns of Jap (u), Aasa di Var, Sidh Gosht, Thitee and Maru Sohilé, has enunciated an excellent understanding of the mystery of Creation. It is pertinent to add that he composed his hymns in the late fifteenth and early sixteenth centuries. In contrast, the various scientific (...) ideas discussed in the article became prevalent in the second half of the eighteenth century. From the discussion, it is evident that Guru Nanak's ideas were the precursor of the modern scientific outlook. (shrink)

A renowned Sikh scholar and internationally recognized expert on Calendrical Science, S. Pal Singh Purewal's outstanding contribution to Sikh history has been the Nanakshahi calendar. In the old Bikrami calendar, some gurpurabs (Sikhs' sacred days for commemorating certain events) came twice a year, and some gurpurabs did not come even once a year. Taking cognizance of these anomalies, Pal Singh Purewal took the initiative to remedy the situation. For nearly fifteen years, he toiled hard to sort out the (...) problem. His endeavor led to the creation of the Nanakshahi calendar. Announcing its release, he opined: "All communities and faiths have their own calendar as a mark of their distinct cultural identity. So, just as the Islamic world has the Hijri calendar and Hindus have the Bikrami calendar, the Sikhs will have a Nanakshahi calendar along with the common era (CE) calendar, which is in use throughout the world.". (shrink)

Professor Jagtar Singh Grewal, an eminent historian, had a pioneering interest in the historiography of medieval India. He brought the rich history of Punjab and Sikhs from the margins to the mainstream. His outstanding research works took Amritsar's name to national and international levels. Grewal, a retired national fellow of the Indian Council of Historical Research, used to say: "To understand the present, it's important to understand the past." .

Nature, a treasure trove of wisdom, is a great teacher of amazingly priceless life lessons to live a happy and worthwhile life. It speaks to us through its various phenomena. Gurbani helps us to decode Nature's invaluable lessons. Gurbani enunciates that Nature helps us to develop compassion and inner balance. It also guides us to help others to lead better lives. The interplay of five classical elements - air, water, fire, earth, and akasha is the fundamental cause of all-natural phenomena. (...) Let us reflect on some of the social, ethical and spiritual lessons being provided by these. Nature comprises the totality of material reality that does not result from human will. It is also defined as the whole universe as a place, source, and result of material phenomena, including humans. Sikhs commonly use the term Gurbani to refer to the hymns in the holy Sikh scripture, Sri Guru Granth Sahib. Nature and Gurbani both provide very crucial lessons in the social, ethical, and spiritual spheres. Some of these lessons are outlined hereafter. (shrink)

Artificial Intelligence refers to developing computer systems and machines that can perform tasks that usually require human intelligence. AI is an evolving field, and researchers and engineers continue to explore and develop new techniques and technologies to enhance its capabilities. The impact of AI on religions is not entirely predictable. AI is likely to affect religions or be affected by them in various ways, some of which are already becoming apparent. As with any new technology, it is up to individuals (...) and religious communities to decide how to incorporate AI into their beliefs and practices. It is worth mentioning that the mutual relevance of Sikhism and AI is likely to be complex and multifaceted. It will depend on how AI is developed, implemented, and used and the attitudes and beliefs of individual Sikhs and the Sikh community. (shrink)

In recent years, there has been increasing interest in analytic philosophy that engages with non-Western philosophical traditions, including South Asian religions such as Hinduism, Buddhism, and Jainism. However, thus far, there has been no engagement with Sikhism, despite its status as a major world religion with a rich philosophical tradition. This paper is an attempt to get a start at analytic philosophical engagement with Sikh philosophy. My focus is on Sikh ethics, and in particular on the theory of (...) vice and virtue that can be gleaned from Sikh scripture. According to this theory, the five major vices have a unified source in the vice of haumai. Haumai is a kind of false conception of oneself as singularly important, and correspondingly, a false conception of the world as revolving around oneself, as a world of objects there for one’s use. Vice, then, comes down to the failure to recognize the importance of others. The corresponding picture of virtue is that virtue consists in a recognition of the importance of others, through the recognition of an ultimate reality on which all are One. After reconstructing the Sikh theory of vice and virtue, I conclude with some comparative remarks on Sikh and Western ethics. (shrink)

Sikhism, the fifth-largest organized religion in the world, was founded in the fifteenth century in Punjab, India. Guru Nanak Dev and his successor Sikh Gurus established this system of religious philosophy. The sacred scripture, Sri Guru Granth Sahib, is the present Guru of the Sikhs. The religious philosophy of Sikhism is traditionally known as Gurmat. Sikhism originated from the word Sikh, having the Sanskrit root śiṣya meaning "disciple" or "learner." With about 27 million followers or 0.39% of the (...) world population [4], approximately 83% of the Sikhs live in India. Islam is the religion articulated by the Holy Quran, a religious book. Its adherents consider it the verbatim word of the one incomparable God (Allah). The Muslims live by following the Prophet of Islam Hazrat Muhammad's demonstrations and real-life examples (Sunnah). The Sunnah has been collected through Prophet Hazrat Muhammad's companions' narration in collections of Hadith. Islam means submission to God. The word Islam is derived from the Arabic word "Salam," which means peace. With about 1.7 billion followers or 23% of the global population, Islam is the second-largest religion by the number of its adherents. (shrink)

Religion and Science represent two great systems of human thought. Both of these seek objective perceptions in their attempts to comprehend existence and reality. The fundamental distinction lies in the direction in which they look in pursuit of their aims. In both cases, a subtle interplay between theory and observation is involved. Both approaches are intellectual as well as empirical. Professor Hardev Singh Virk’s book titled ‘Scientific Vision in Sri Guru Granth Sahib and Interfaith Dialogue’ offers an exciting bridge between (...) religious studies and natural sciences. He has made a splendid in-depth study of Sikhism and its relationship with science. The book contains 12 Chapters. In the Prologue, the author traces a brief history of the kindling of his interest in Cosmology. Then he articulates the purpose of the book to show glimpses of Scientific Vision in Sri Guru Granth Sahib (SGGS) by interpreting its text in the light of scientific theories. Prof. Virk stresses that Interfaith dialogue is the need of the hour for the promotion of world peace. He points out that the twenty-first century will be a witness to two types of dialogues for the promotion of world peace and harmony: (i) ScienceReligion dialogue, and (ii) inter-faith dialogue. The author has a strong faith and conviction that SGGS has the potential to play a leading role in both these dialogues. (shrink)

Guru Gobind Singh, the tenth Sikh Guru, was a divine preceptor and crusader for noble cause of human welfare. He was a great religious leader, a poet and a mystic, a true scholar and philosopher. He was also a fearless warrior and a military commander, who always fought against tyranny and oppression, to establish a just and benign state. In his hymns of 'Bachitar Natak', he proclaimed his mission as 'to protect the righteous, oppressed and downtrodden people and to (...) destroy the evil-doers'. He stressed on the unity between humans, rejected all sorts of discriminations and preached equality and goodwill. Being a prolific writer and a poet of rare sensibility, Guru Gobind Singh greatly enriched the literary heritage of India. His poetic vision depicts the glorious epitome of medieval Indian literary traditions. Through his compositions, he enunciated a doctrine of armed struggle for the protection of truth and justice. The fusion of the devotional and martial, of the spiritual and the heroic ethos is the most important feature of his literary work and his charismatic leadership. With his spiritual dynamism, he attempted to reconcile the transcendent with the immanent through his creation of the Khalsa. The commonwealth of the Khalsa was founded based on all round equality and total dedication to one Supreme Reality. Guru Gobind Singh was a pioneer Indian leader to introduce republican set up and democratic institutions. His teachings have great relevance for the modern man to build a global society with a commitment to peace and goodwill across all sorts of constraints and geographical boundaries. (shrink)

Sri Guru Tegh Bahadur, ninth Sikh Guru, fell as a martyr to the freedom of consciousness and belief. The Guru's great sacrifice was to vindicate the people's right to profess and practice their faith. It meant the assertion of the principle of justice for which the ruling Mughal rulers of the day had very scant regard. For this reason, the life, career, and teachings of Guru Tegh Bahadur are of immense significance even in contemporary times, when the forces of (...) hate, fanaticism, and tyranny are still very dominant and assertive. (shrink)