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)

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." .

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)

The Sikh identity, represented by the Khalsa, is deeply rooted in unity, equality, and selfless service. Sikhs, known for their resilience, spirituality, and commitment to justice, have historically taken leading roles during challenging times. As the world becomes increasingly interconnected and complex, the need for a Global Sikh Renaissance has become more urgent. A key driver of this renaissance can be "Khalsa Synergy"—the collective unity and action of the global Sikh community. Through Khalsa Synergy, Sikhs can reconnect (...) with their roots while addressing modern challenges, ensuring that the core principles of Sikhism—Naam (spirituality), Kirat (honest living), and Vand Chhako (sharing with others)—are both preserved and adapted innovatively to meet contemporary needs. Understanding Khalsa Synergy: Khalsa Synergy refers to the harmonious collaboration among Sikhs worldwide to leverage their collective potential. "Khalsa," introduced by Guru Gobind Singh, embodies the virtues of purity, courage, and selflessness, representing a collective spirit that transcends individualism. On the other hand, Synergy emphasizes that the whole is greater than the sum of its parts. This concept allows Sikhs from diverse social, economic, or geographical backgrounds to work together toward common goals, such as addressing inequality, promoting education, advocating for environmental sustainability, and striving for global peace. (shrink)

The Sikh Art Gallery in Montreal, housed within the Montreal Museum of Fine Arts, has attracted over 200,000 visitors since its opening in 2022, becoming the most visited Sikh gallery outside India. Supported by the Sikh Foundation International and the Chadha Family Foundation, the gallery showcases historical and contemporary Sikh art, promoting cultural exchange and education. Celebrated for fostering Canadian multiculturalism, the gallery contributes to the post-pandemic revival of the museum and Montreal’s vibrant cultural landscape. The (...) Sikh Art Gallery in Montreal, part of the Montreal Museum of Fine Arts (MMFA), has become a cultural hub since its opening in 2022, attracting over 200,000 visitors by September 2024. Established with support from the Sikh Foundation International (USA) and the Chadha Family Foundation (Canada), it has become the most visited Sikh gallery outside of India, with 208,289 visitors in 2023 alone. This success has positioned the gallery as a significant milestone in promoting Canadian multiculturalism, celebrated even by Prime Minister Justin Trudeau for contributing to intercultural understanding. (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)

The rapid advancement of artificial intelligence (AI) is reshaping numerous aspects of human life, including healthcare, education, and entertainment. Spirituality and religion stand out as areas where AI holds transformative potential. Much like the printing press and digital platforms revolutionized the dissemination of religious teachings, AI offers new ways to enhance spiritual engagement. This article explores the intersection of AI, spirituality, and Sikhism, focusing on the opportunities, challenges, and ethical considerations involved.

The Sikh community, with its rich history and profound spiritual teachings, stands at a critical juncture in the 21st century. Today, more than ever, Sikhs need visionary leadership to navigate the complexities of a rapidly changing world. Visionary leaders are known for their foresight, creativity, and strategic thinking, which allows them to anticipate future trends and opportunities while guiding their organization or team in that direction. For Sikhs, such leadership entails guiding the community through contemporary challenges and ensuring that (...) the foundational principles of Sikhism, justice, equality, service, and humility, are upheld and promoted. (shrink)

Abstract There are at least eight good reasons practicing historians should concern themselves with counterfactual claims. Furthermore, four of these reasons do not even require that we are able to tell which historical counterfactuals are true and which are false. This paper defends the claim that these reasons to be concerned with counterfactuals are good ones, and discusses how each can contribute to the practice of history. Content Type Journal Article Pages 1-19 DOI 10.1007/s11098-011-9817-z Authors Daniel Nolan, School of Philosophy, (...) Australian National University, 0200 Canberra, Australia Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116. (shrink)

Sikh Gurus' spiritual wisdom is universal. It is applicable to all, regardless of caste, creed, color, gender, age, and religion. But it is sad to note that a large numbers of Sikh children are not motivated enough to follow Sikh values. Many young people are addicted to alcohol, drugs, substance abuse and social media due to prevalent societal fashion or peer pressure. Unfortunately, Sikhs are ignoring this facet of their community life. However, there is no shortage of (...) available opportunities that can help Sikh youth to avoid this awful situation. The only condition is that we must reorient our outlook and actions. Let us have a look at the available options. (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)

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)

India is known for its religious diversity, and among its many faiths, Sikh and Jain Dharmic traditions stand out for their ethical and spiritual significance. Despite their distinct theological doctrines, both traditions share key values, including compassion, non-violence, truth, and self-discipline. This article explores the ethical and spiritual connections between Sikhi and Jain traditions, focusing on their mutual emphasis on Ahimsa (non-violence), truth (Satya), and the importance of self-discipline and service. Through their common principles, both religions promote social equality, (...) inclusivity, and the welfare of all living beings. By examining these shared values, the article highlights how Sikh and Jain dharmic traditions contribute to the broader message of harmony in diversity and interfaith coexistence. Ultimately, these traditions offer valuable insights into building a peaceful, compassionate, and just society that transcends religious boundaries and fosters global unity. (shrink)

In the present time, the ecological crisis is one of the gravest challenges being faced by humanity. There is a serious concern that our planet may fail to remain a sustainable biosystem in the long run. Though human beings are seen as the most intelligent life form on Earth, yet they are responsible for almost all the environmental damage done to the planet. Sikh theology emphasizes that recognizing the sacred relation between human beings and the environment is crucial for (...) preserving the health of our planet and our survival. Furthermore, Sikh doctrines emphasize that humility, surrender to the divine spirit, and maintaining a harmonious relationship with all are crucial for humanity to find a way out of its current predicament. (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)

Basant (spring) is a season of renewal, growth, and joy, often celebrated as a time of transformation and beauty. In Sikhism, Basant holds a more profound spiritual significance beyond its seasonal attributes. The Guru Granth Sahib presents Basant as a metaphor for spiritual awakening, divine love, and inner bliss. The hymns composed in Raag Basant by five Sikh Gurus and four Bhagatas emphasize the eternal spring experienced by those who are attuned to the Divine. The concept of Basant in (...) Sikh philosophy encourages detachment from materialistic pleasures and fosters devotion to Naam (Divine Name). Historically, the Sikh tradition also embraces Basant as a celebration of resilience and Chardi Kala (eternal optimism). Let us know how Basant, through the teachings of Guru Granth Sahib, serves as a profound spiritual symbol and a call to inner awakening. (shrink)

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.

Interactive theorem provers might seem particularly impractical in the history of philosophy. Journal articles in this discipline are generally not formalized. Interactive theorem provers involve a learning curve for which the payoffs might seem minimal. In this article I argue that interactive theorem provers have already demonstrated their potential as a useful tool for historians of philosophy; I do this by highlighting examples of work where this has already been done. Further, I argue that interactive theorem provers can continue to (...) be useful tools for historians of philosophy in the future; this claim is defended through a more conceptual analysis of what historians of philosophy do that identifies argument reconstruction as a core activity of such practitioners. It is then shown that interactive theorem provers can assist in this core practice by a description of what interactive theorem provers are and can do. If this is right, then computer verification for historians of philosophy is in the offing. (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)

In 2019, Christia Mercer has published a paper in which she does a reassessment of the 2015 debate between Garber and Della Rocca on what would be the correct interpretation of Spinoza. Following Mercer, the two philosophers instantiated two main positions regarding the concept and the methodology of doing history of philosophy, namely, contextualism and appropriationism. As Mercer puts it, it is pivoted around the acceptance or rejection of one single principle, i.e. the "Getting Things right Constraint" (GTRC) which can (...) be rendered as the clause that forbids the attribution of claims or ideas to historical figures without concern for whether or not they are ones the figures would recognize as their own. However, rather than be an undoubtful principle, it conceals a great number of tough questions about the very meaning of what names the “Austrian approach” to the history of philosophy, this paper aims to unfold some aspects of Brentano’s “philosophy of history of philosophy” to look for his contributions to a problem that was already present at the origins of contemporary philosophy. (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)

Asaf Halet Çelebi, who is a poet interested in Eastern religions. This is due to reach the family atmosphere, the love to know different languages and mysticism. What makes him different aspects of Turkish literature, the history of religions is the masterful use of motifs in his poems. Religions, mythology, mysticism and music information about the poet, his poetry reflects this versatility. Sound in poetry, harmony, knowledge, symbols, and images of compliance on this issue reveals the talent of the poet. (...) He uses motifs in poetry from Ancient Egypt, Buddhism, Judaism, Christianity and Islam traditions. This is particularly highlighted in poems motifs identified with religious traditions. In this context, the Tafnit, Bodhisattva, Sidharta, Mâra, Torah, Abraham, Solomon, the Church of Christ, the Trinity concepts are the motives of the history of religions of the poet's poems aesthetic and depth to you to use. Çelebi focuses more on Buddhism. For this reason, he wrote a work called According to Pali texts Budha Gotama. Here he focuses on the Buddha's life story and some Buddhist texts. This study entrated on the religious motifs of a poet who is a historian of religions. In this context, priority has been given to the poetry found associated with religious motifs. In this article, it is tried to explain what these motifs in his poems mean in terms of the history of religions. -/- . (shrink)

On problems and assumptions in the historiography of holography for distinctive social groups engaged in the practice.

Dr. Devinder Singh Sekhon served as a Chemistry/Educational Administration professor at various colleges/Universities in Alberta and British Columbia, Canada. Presently, living in Windsor, Canada, he is actively contributing to the fields of Science, Religion, and Literature. Despite being a noted chemist and educationist, he is interested in sharing his insights about religion and science. Due to this keen dedication to sharing his understanding of Sikhi doctrines with all, he authored seven books on various aspects of the Sikh way of (...) life. In addition, his about three dozen stories and two dozen articles have been published in various newspapers and magazines in India, Canada and the USA. His writings, laced with his rationalistic approach and logical outlook, have been well appreciated by his readers. Presently, he is entirely devoted to preparing an English translation of Sri Guru Granth Sahib, the sacred scripture of the Sikhs. In one of my recent meetings with him, I had a chance to learn more about his contributions and insights into Sikhism. A brief write-up of the interview is being shared for the benefit of the readers. (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)

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)

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)

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)

How should historians treat one another? More generally, what are the ethical obligations that go with belonging to the profession of history? And more generally still, in what ways and in what sense is history a profession and how are professional ethics manifested in the profession? These are the questions I will canvass in this essay. In his introduction to The Historian’s Conscience, Stuart Macintyre observes that in the recent ‘public dispute over Australian history … there is surprisingly little (...) attention to the ethical dimensions of historical scholarship’. I will suggest that this lack of attention is a problem, and I will try to clarify the nature of the problem. (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)

In this paper I revisit nineteenth-century debates over historical objectivity and the political functions of historiography. I focus on two central contributors to these debates: Leopold von Ranke and Johann Gustav Droysen. In their takes on objectivity and subjectivity, impartiality and political engagement I reveal diametrically opposed solutions to shared concerns: how can historians reveal history to be meaningful without taking recourse to speculative philosophy? And how can they produce a knowledge that is relevant to the present when the project (...) of “exemplary” history has been abandoned? I put a special focus on the relativist themes in Ranke’s and Droysen’s answers to these questions. Ranke’s demand for impartiality leads him to think of all historical epochs as equally valid, while Droysen’s emphasis on the historian’s subjectivity relativizes historical truth. In order to explain why Ranke and Droysen nevertheless remained unfazed by the problem of historical relativism, I analyze their normative conceptions of the historian’s disciplinary ethos. I show that Ranke and Droysen think of objective impartiality and subjective partiality not only in methodological terms, but also in terms of justice and ethic duty. This normative element secures the professional study of history an ethical-political relevance for the present. (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)

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)

We know very little about mathematical skepticism in modem times. Imre Lakatos once remarked that “in discussing modem efforts to establish foundations for mathematical knowledge one tends to forget that these are but a chapter in the great effort to overcome skepticism by establishing foundations for knowledge in general." And in a sense he was clearly right: modem thought — with its new discoveries in mathematical sciences, the mathematization of physics, the spreading of Pyrrhonist doctrines, the centrality of epistemological foundationalism (...) and the diffusion of the geometrical method in philosophy — was the most natural arena in which skepticism and mathematics could confront each other. The problem remains, however, that no investigation of the whole topic has yet been attempted. Thus, as far as we know, mathematical certainties should have clashed with skeptical doubts, but whether and to what extent there was indeed a historical debate on mathematical skepticism in modern thought remains to be ascertained. (shrink)

Due to its concept and methodology, Graingers book on Frontinus is more fact-based fiction than biography. The reader gains an insight into how Frontinus' life and career might have unfolded, taking into account our knowledge of the Roman Empire in his time and the information about him that is confirmed by our sources. The author's assumptions are always plausibly substantiated. However, when reading the book, one learns far more about the Roman Empire, its provinces, its rulers and the political and (...) military conditions in the 1st century AD than about Frontinus. In this respect, this book is very exciting and informative, and it is also pleasant to read. (shrink)

Compared to its sister disciplines—philosophy of physics and philosophy of biology—philosophy of chemistry remains a relatively young field of philosophical endeavour. Having originated in the late...

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)

Artificial Intelligence (AI) holds transformative potential for Sikhism, enhancing access to Gurbani, preserving history, and fostering global community connections. AI platforms can translate and recommend passages from the Guru Granth Sahib, broadening understanding across languages and contexts. Digitizing historical Sikh texts and artifacts safeguards them for future generations, while virtual congregation platforms and AI-powered tools can connect Sikhs worldwide, promoting spiritual growth and unity. Additionally, social media tools can amplify Sikh values like equality and Seva. However, these advancements (...) carry risks. AI’s flawed translations could misinterpret Gurbani, distorting Sikh teachings. Commercialization of religion via monetized platforms may contradict Sikh values of equality, potentially excluding those unable to afford such services. Over-reliance on AI risks diminishing the human connection integral to communal practices like attending Gurdwara or participating in langar. Privacy and data security concerns also arise, raising ethical questions about using religious data. Balancing innovation with Sikhism’s principles is crucial to ensure AI enriches the faith without compromising its essence. (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)

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)

Although 550 years have passed since the birth of Guru Nanak, his life and teachings still hold great power and meaning for humanity in the 21st century. He was not only the founder of the Sikh religion but was a great poet, an eminent philosopher, a notable humanist, and a leading social reformer. His philosophy for a social revolution and universal brotherhood is relevant more than ever before. He not only propounded a new way of life but a realistic (...) and optimistic worldview. Quintessentially, his most penetrating insight is that the ultimate goal of human life, to be a sachiara (truthful being), can be achieved by following the path of truthful living. He envisaged the emergence of a race of gurmukhs (God-conscious beings). The teachings of Guru Nanak focus on the upliftment of the weaker sections of the society and their empowerment to live a life of dignity. Love of God (who is the epitome of virtues), egalitarianism, altruism, harmony with nature, cultivation of scientific temper, Interdependence, impermanence, inter-faith harmony, multiculturism, lifelong learning, pro-active social justice, and peaceful co-existence are the lodestars of Guru Nanak’s message to humanity. Three cardinal points of his teachings: Kirat Karo (honest living), Naam Japo (devotion to God) and Vand Chhako (sharing with others) have become an integral part of the lives of Sikhs all over the world. The crux of his teachings found expression by the establishment of daramsals (gurdwaras) and the development of langar (community kitchen), pangat (sitting in a row on the same level) and Sangat (holy congregation) traditions among his followers. Thus even in the contemporary world, Guru Nanak's universal teachings are as relevant as ever. (shrink)

Recently, following news (in Punjabi) was published in Canada Sikh Times, Vol. 3. No. 8, 23 Feb.-1st March 2025. p. 3 (Column 1). “Grok AI has called Sikhism, the best religion in the world: A post on the social media platform ‘X’ is going viral, in which a user named Gurkaran Gill asked a question to ‘Grok,’ the artificial intelligence (AI) platform created by Elon Musk, the world’s richest person. The question was, ‘If you had to choose a religious (...) supremacy to rule over the Earth, which would you pick from Sikhism, Christianity, Islam, Judaism, Hinduism, or any other major religious group?’ Grok’s interesting response was, ‘That’s a tough question. If I had to choose a religion to take charge of the Earth, I would pick Sikhism because it embodies the fundamental human values like equality, rejection of caste discrimination, and service to humanity. This religion does not focus on dominating people of other faiths but emphasizes living in harmony with them.’ In this new technological era, the fact that AI has described Sikhism as mature and complete is a matter of great pride for Sikhs.” In response to the above news, I would like to opine that the claim that Sikhism stands out uniquely for values like equality and service to humanity overlooks similar principles found in other major religions. For instance, Christianity emphasizes love for one’s neighbor and charity, Islam promotes social justice and community welfare, and Buddhism advocates compassion and non-discrimination. To elevate Sikhism above these faiths based on a single AI response ignores the complexity and shared ethical foundations across religious traditions, reducing a profound question to a superficial endorsement. (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)

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)

Truthful living involves aligning one’s thoughts, words, and actions with the ultimate truth. It is a way of living in accordance with one’s true nature, being honest, living with integrity, and practicing humility and selflessness. Sikhism emphasizes the importance of truthful living as a life of purpose, service, and ethical behaviour. It is a pathway of connecting with the Divine and achieving spiritual growth and fulfillment. According to Sikh doctrines, truthful living is a holistic approach to life that emphasizes (...) spiritual growth and fulfillment through ethical and sustainable living. Moreover, it is crucial in the modern context because it promotes trust, transparency, accountability, social justice, equality, sustainability, and environmental protection. By living with honesty and integrity, individuals and institutions can create a more just, equitable, and sustainable world for future generations. (shrink)

Prof. Devinder Singh Chahal, an international microbiologist, having worked at various prestigious universities in India and the USA, migrated to Canada in 1975. In Canada, firstly, he worked at the University of Waterloo, Ontario and later on at Institut Armand‐Frappier, Université du Québec, Laval, Québec. He retired as a Professor of Industrial Microbiology in 1996. In his long career as a microbiologist, he is credited with the discovery of two new species of fungi, three scientific books, numerous research articles and (...) five patents. He has published 6 books and several articles on the scientific and logical interpretation of Gurbani. He played an instrumental role in establishing the Institute of Understanding Sikhism, Laval, Quebec. Presently, he is working as honorary Editor‐in‐Chief of "Understanding Sikhism: The Research Journal." Besides, he is a member of the Advisory Committee of SGGS Study Centre, G.N.D. University, Amritsar since 2011. He has been honoured for his services to Sikhism by several Sikh organizations e.g., SGPC, Amritsar; DSGMC, New Delhi and SGGS World University, Fatehgarh, Punjab. A renowned microbiologist and a noted Sikh theologian, Prof. Chahal, is a founder member of the School of Scientific and Logical Interpretation of Gurbani. He is committed to bringing out the truth of Gurbani, logically, rationally and scientifically. With his scientific training and devotion to Gurbani, he is eminently qualified to do so. Prof Chahal adheres that Nanakian Philosophy is perennial and universal in its approach to understand Cosmology, Nature, life and human behaviour in the present era. In his works, he portrays intellectually courageous and authentic attempts to interpret Guru Nanak's verses logically and scientifically, to create an accurate understanding of the Guru's messages. His scientific background and professional life as a scientist have undoubtedly influenced his choice of paradigm and perspective. Prof Chahal asserts that Guru Nanak, his philosophy, his bani, his Sikhi, and the Guru Granth Sahib delineate the basics befitting the 21st century. His views on various aspects of Nanakian Philosophy are presented here for the benefit of readers:. (shrink)

Sikhism is one of the five major world religions. It has the unique distinction of being the only one that arose in the second millennium. Sikhism, a modern religious philosophy propounded by our Gurus, is not an individualistic religion meant for personal salvation. To is meant to usher world peace by its moral authority. The "Granth and Panth" is a philosophy for the total emancipation of mankind. Arnold Toynbee has observed that the Sikh religion had the potential of ushering (...) in a new, higher civilization qualitatively different from the earlier Indic and Hindu civilizations. The potential of the Sikh religion, its elan vital, can play a dominant role in shaping the 21st-century society. There are numerous problems that confront people of all religions. Some of these (as listed below) pose serious challenges to the followers of the Sikh religion in the present century. (shrink)

An influential philanthropist, prominent peach farmer, strong political influencer, and founder of Sikh institutions and festivals at Yuba City, S. Didar Singh Bains, has been a globally renowned Punjabi-American of California, Washington, D.C., USA. Starting from scratch, but only with his consistent hard work, perseverance and faith, he rose in prominence and stature in every facet of his life. His ability and will to give back and empower others made Didar the embodiment of the American Dream.

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)

At present, amid a technological revolution, humanity is facing significant challenges for its survival. Ecological crisis is one of the gravest among these. There is a severe concern that the Earth may no longer be a sustainable biosystem. Although human beings are seen as the most intelligent life form on Earth, yet they are responsible for almost all the ecological damage done to the planet. According to the Sikh scripture, Sri Guru Granth Sahib (SGGS) [1-2], humans create their surroundings (...) as a reflection of their inner state. The current instability of the Earth's natural system is only a reflection of the instability and pain within them. The increasing barrenness of the Earth also reflects a spiritual emptiness within humans [3]. SGGS declares that human beings' purpose is to achieve a blissful state and be in harmony with the Earth and all of God's creation. It seems, however, that humans have drifted away from this ideal. The Sikh scripture tells that an attitude of humility, surrender to the Divine Spirit, and maintaining a harmonious relationship with all existence is sine-qua-non for humanity to find a way out of this dilemma. (shrink)