Buddhism, Hinduism and Sikhism
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Guru Nanak and His Bani
The Sikh Bulletin cyq-vYswK 547 nwnkSwhI March-April 2015 ੴ ਸਤਿ ਨਾਮੁ ਕਰਿਾ ਪੁਰਖੁ ਤਨਰਭਉ ਤਨਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪਰਸਾਤਿ ॥ Ik oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ. THE SIKH BULLETIN GURU NANAK AND HIS BANI cyq-vYswK 547 nwnkSwhI jyT-hwV 547 nwnkSwhI [email protected] Volume 17 Number 3&4 Published by: Hardev Singh Shergill, President, Khalsa Tricentennial Foundation of N.A. Inc; 3524 Rocky Ridge Way, El Dorado Hills, CA 95762, USA Fax (916) 933-5808 Khalsa Tricentennial Foundation of N.A. Inc. is a religious tax-exempt California Corporation. In This Issue/qqkrw I HAVE NO RELIGION My Journey of Finding Guru Nanak (1469-1539) I have no Religion…………………………….……1 The One and Only A Labour of Respect: Working with Peace on Earth will not prevail until all the manmade Religions and Devinder Singh Chahal Ph D………………….…..2 Gurbani, Logic and Science, their Gods are DEAD and mankind learns to live within Hukam. Prof. Devinder Singh Chahal………………………5 First time I said that was at age twelve. Fifty years later, when a Finding Guru Nanak (1469-1539) responsibility to operate a Gurdwara was thrust upon me, I tried my best to Hardev Singh Shergill…………………………….14 become a Gursikh; but eighteen years into that effort made me realize that Editorials on Guru Nanak a Gursikh has no place in Sikhism. That was a great disappointment but Hardev Singh Shergill………………………36 not for long because I soon discovered that I was in excellent company of Sikh Awareness Seminar, no other than Guru Nanak himself, the One and Only gift of the Creator to April 11, 2015, Calgary, Canada…………...71 mankind, and under whose name Sikhism as a religion is being touted. -
Guru Gobind Singh
GURU GOBIND SINGH MADHU KALIMIPALLI Coin depicting Guru Gobind Singh from 1747 CE BIRTH OF GURU GOBIND SINGH • Guru Gobind Singh Ji (1661 - 1708), born "Gobind Rai" at Patna Sahib, Bihar, India, was the tenth and last of the ’Human form of Gurus’ of Sikhism. • He was born to Mata Gujri and Guru Tegh Bahadur Jin in 1661. • He became Guru on November 24, 1675 at the age of nine, following the martyrdom of his father, the ninth Guru, Guru Tegh Bahadur Ji. GURU GOBIND SINGH LAST OF 10 SIKH GURUS The ten Sikh gurus in order are: • Guru Tegh Bahadur (1665 - 1675). • Guru Nanak (1469 - 1539). ... • Guru Gobind Singh (1675 - 1708). • Guru Angad (1539 - 1552). ... • Guru Amar Das (1552 - 1574). ... • Guru Ram Das (1574 - 1581). ... • Guru Gobind Singh was the last of the • Guru Arjan (1581 - 1606). ... human gurus. He introduced the Khalsa, • Guru Hargobind (1606 - 1644). ... or ‘pure ones’ and the ‘five Ks'. Just before he died in 1708, he proclaimed • Guru Har Rai (1644 - 1661). ... Guru Granth Sahib - the Sikh scripture - • Guru Har Krishan (1661 - 1664). as the future guru. Guru Gobind Singh with his horse LIFE OF GURU GOBIND SINGH • Guru Gobind Singh was a divine messenger, a warrior, a poet, and a philosopher. • He was born to advance righteousness and Dharma , emancipate the good, and destroy all evil-doers. • He molded the Sikh religion into its present shape, with the institution of the Khalsa fraternity, and the completion of the sacred scripture, the Guru Granth Sahib Ji, in the Before leaving his mortal body in 1708, Guru Gobind Singh final form that we see today. -
RE Curriculum Overview
RE Curriculum Overview Year Term RE Vocab Key Learning group A religion is a group of people with the same belief Religion, Worship, There are lots of religions in the world Year 1 Autumn 1 Christianity Christianity, Christian, Bible, Religions have special places and items Church, Sacred, Belief. I can begin to explain why the Bible is important in Christianity Some Christians pray and worship in Churches on Sunday, the Christian holy day Christians have one God, who they believe created the world in just six days and continues to watch over it Christians believe that God is everywhere and sees and knows everything Christians believe that Jesus was the son of God, sent down to earth to save people and teach them about God Christians believe that praying to God allows them to say sorry for the things they have done wrong and thank Altar, Pews, Aisle, Cross, Year 1 Autumn 2 Christianity you for their blessings, to pray for other people (for example, for healing) and to pray for his help and strength Stained Glass Windows, for themselves The Nativity Story describes the birth of Jesus Christ Advent is the season before Christmas during which Christians celebrate the birth of Jesus using candles, calendars and wreaths On Christmas Day, Christians exchange gifts (to symbolise Jesus as a gift to mankind) and some go to Church The place of worship for Jewish people is the synagogue, which means ‘meeting place’ in Greek Synagogues are used for worship, which can also happen in other places, meetings and teaching of the Torah Hanukkah celebrates -
Ethos and Vision Statement
Khalsa Primary School Our Vision At Khalsa Primary we are helping our children grow in mind, body and spirit. We aim for excellence in academic, emotional and spiritual areas of understanding. Our children learn how to work with passion, ethics, honesty and self-discipline. They share their skills in service to the community, with love and without discrimination. They learn gratitude and self-discovery through learning how to connect with God. The whole school community aspires to work together as a genuine team, basing our daily practice in the five Sikh values of love, compassion, contentment, humility and truth Everyone is welcome at Khalsa This statement needs to be read in conjunction with the school’s statement on British Values 1 Khalsa Framework to help us deliver our Vision The Four Ofsted Areas of Evaluation The Three Pillars of Sikhism & Khalsa 1) Achievement of Pupils 1KK) Beyond Academic Achievement – Kirat Karni Progress Learning how to work: Attainment With passion, ethics, honesty and self-discipline SEND EYFS data 2) Quality of Teaching 2VC) Beyond Self – Vand Chakna Teaching strategies Community living: Learning Sharing our skills in service (Seva) with love and without Learning over time discrimination Teaching Assistants 3) Behaviour and Safety 3NJ) Beyond the Surface - Naam Japna Spiritual, Moral, Social, Cultural (SMSC) Towards the spiritual: Behaviour Learning gratitude and self-discovery through meditation on a Attendance journey towards purity of spirit through connecting with God Safety 4) Leadership & Management 4K) Khalsa Vision & School Strategic Planning Working together as a genuine, free community of people, in: Monitoring and evaluation Love (Pyar) Teacher Standards Compassion (Daya) Curriculum Contentment (Santokh) Capacity to lead improvement Humility (Nimarta) Governance Truth (Sat) Pupil preparation for democracy Parent engagement Partnership with other agencies Safeguarding 5. -
Amrit Sanskar) Should Be Held at an Exclusive Place Away from Common Human Traffic
Amrit Sanchar (Ceremony of Khande di Pahul) Anyone can be initiated into the Sikh religion if one can read and understand the contents of Guru Granth Sahib and is matured enough to follow the Sikh code of conduct. The baptism ceremony is known as 'Amrit Chhakna". It is conducted. In a holy place, any place sanctified with the presence of Guru Granth Sahib, preferably a Gurdwara. The ceremony is conducted by five baptized Sikhs known as Singhs or Khalsa who must be observant of the Sikh religious discipline and the Sikh code of conduct A date and place is fixed for the baptismal ceremony and information to that effect is given in the local press. All the candidates interested in the initiation then formally apply for admission. The candidates are interviewed and if found worthy of initiation are called at the specified place at the fixed date and time. The formal ceremony is conducted in the following way: 1 Guru Granth Sahib is opened in the ceremonious way. One of the five Khalsas selected for the Amrit ceremony offers the formal prayer in the presence of Guru Granth Sahib which is followed by a random reading from the holy book. 2 The entrants join in the formal prayer and sit cross legged when the verse from Guru Granth Sahib is being read. Then they stand in front of the congregation (if there is any) and ask their permission for admission into the Khalsa brotherhood. The permission is normally given by means of the religious call-Bolay So Nihal Sat Sri Akal (Whosoever Would Speak Would Be Blessed-God Is The Supreme Truth). -
Origins of Sikhism
Origins of Sikhism The religion of a warlike sect of India, had its origin in the Punjab. Its centre is in the holy City of Aristae, where their sacred books are preserved and worshipped. The name Sikh signifies "disciple", and in later times the strict observants or elect were called the Khalsa. The founder of the sect, Nanak (now called Sri Guru Nanak Deva), a Hindu belonging to the Kshastrya caste, was born near Lahore in 1469 and died in 1539. Being from childhood of a religious turn of mind, he began to wander through various parts of India, and perhaps beyond it, and gradually matured a religious system which, revolting from the prevailing polytheism, ceremonialism, and caste-exclusiveness, took for its chief doctrines the oneness of God, salvation by faith and good works, and the equality and brotherhood of man. The new religion spread rapidly and, under the leadership of nine successive gurus or teachers soon became an active rival not only to the older Hinduism, but also the newer Mohammedanism of the reigning dynasties. The "disciples" were therefore somewhat ill-treated by the governing powers. This persecution only gave fresh determination to the sect, which gradually assumed a military character and took the name of Singhs or "champion warriors"; under Govind Sing, their tenth and last guru (b. 1660; d. 1708), who had been provoked by some severe ill-treatment of his family by the Moslem rulers, they began to wage active war on the Emperor of Delhi. But the struggle was unequal. The Sikhs were defeated and gradually driven back into the hills. -
NDIN in Collaboration With: the Sikh Coalition, UNITED SIKHS, and Researchers at the University of Southern California -Center for Religion and Civic Culture
BE A READY CONGREGATION Tip Sheets for Faith Community Partners Competency Guidelines: Sheltering & Mass Care for Sikhs These guidelines are provided to inform cultural competency and reasonable religious accommodation mandates for U.S. Mass Care providers, and to assist staff and volunteers in competently meeting the needs of Sikhs during disaster response or recovery operations —whether at a government or private shelter, or a shelter in a Gurdwara (a Sikh temple) or any other house of worship. In Mass Care registration or service settings, Sikhs may or may not choose to self -identify and, despite common assumptions, their outward dress or appearance may not identify them as Sikh. Moreover, ethnic or regional garb does not necessarily indicate religious observance. The Sikh faith originates from the Punjab region of Pakistan and India. For example, aside from the Sikh turban ( Dastar ) which some Sikh men (common) and women (less common) choose not to wear, Buddhists, Christians, Hindus, Muslims and members of other faith communities from South Asia may also wear the same (or similar) ethnic clothing. Although some Sikhs may feel comfortable raising concerns about their religious needs, others may not voice their concerns regarding any or all of the following issues. SHELTERING • Greetings and Physical Interaction: Upon entering a Mass Care setting, families and individuals who appear in a turban or Punjabi garb, or self -identify as Sikh, will feel most welcome if staff demonstrate a willingness to respect and meet their cultural and religious needs. These first impressions matter. Staff must also recognize greeting customs. Sikhs greet one another, and can be greeted by non -Sikhs with the Punjabi salutation —Sat Sri Akal : roughly translated as, "Blessed is the person who says 'God is Truth.” Sikhs do exchange handshakes with, or embrace, people of the opposite gender. -
Adrian J. Fernandes Masters in Theology (Mth) Institute of Philosophy and Religion Jnana-Deepa Vidyapeeth Pune, Maharashtra [email protected]
Adrian J. Fernandes Masters in Theology (MTh) Institute of Philosophy and Religion Jnana-Deepa Vidyapeeth Pune, Maharashtra [email protected] An Appraisal on ‘Embracing the Other’ in Praxis: The Inherent Unifying Dynamics of Community Meal Services in Religion We know how special a meal is for a family and for any gathering. Eating together, being together and sharing from the same preparation builds bonds and deepens the commonality of a shared identity. This paper titled “An Appraisal on ‘Embracing the Other’ in Praxis: The Inherent Unifying Dynamics of Community Meal Services in Religion” attempts to present a practical approach of emulating the intrinsic values encapsulated within religious meal services. The presentation specifically focuses on Guru ka Langar in Sikhism and the Eucharist in Christianity. Guru ka Langar is a community kitchen run in the name of the Guru, usually attached to a Gurudwara. Guru Nanak, the first Guru of Sikhism, started this communal meal, the Langar, which has served two primary intended purposes; firstly in fostering the principle of equality between all peoples of the world regardless of religion, caste, colour, age, gender or social status and secondly to put into practice the spirit of humble, selfless social service, thus expressing the ethics of sharing, community living and inclusiveness. Jesus lived a life of selfless service and was endowed with supernatural capacities which were oriented for the welfare of the less fortunate ones in the society. Despite his enormous influence and power, he lived a simple and poor life and in humble service to humanity. In his last supper, although being their master, he washed the feet of his disciples and asked them to “do this in my memory” – that is, to embrace one another in love, service and humility. -
Sikh Women's Life Writing in the Diaspora
Northern Michigan University NMU Commons Journal Articles FacWorks 10-2019 Negotiating Ambivalent Gender Space for Collective and Individual Empowerment: Sikh Women's Life Writing in the Diaspora Jaspal Kaur Singh 2508334 Northern Michigan University, [email protected] Follow this and additional works at: https://commons.nmu.edu/facwork_journalarticles Part of the Literature in English, North America, Ethnic and Cultural Minority Commons, Other Religion Commons, and the Women's Studies Commons Recommended Citation Singh, Jaspal K. "Negotiating Ambivalent Gender Spaces for Collective and Individual Empowerment: Sikh Women’s Life Writing in the Diaspora." Religions, vol. 10, no. 11, 2019, pp. 598. This Journal Article is brought to you for free and open access by the FacWorks at NMU Commons. It has been accepted for inclusion in Journal Articles by an authorized administrator of NMU Commons. For more information, please contact [email protected],[email protected]. religions Article Negotiating Ambivalent Gender Spaces for Collective and Individual Empowerment: Sikh Women’s Life Writing in the Diaspora Jaspal Kaur Singh Department of English, Northern Michigan University, Marquette, MI 49855-5301, USA; [email protected] Received: 18 May 2019; Accepted: 17 October 2019; Published: 28 October 2019 Abstract: In order to examine gender and identity within Sikh literature and culture and to understand the construction of gender and the practice of Sikhi within the contemporary Sikh diaspora in the US, I analyze a selection from creative non-fiction pieces, variously termed essays, personal narrative, or life writing, in Meeta Kaur’s edited collection, Her Name is Kaur: Sikh American Women Write About Love, Courage, and Faith. -
ੴ ੴ the Sikh Bulletin
The Sikh Bulletin ਅੱਸੂ-ਪੋਹ ੫੫੨ ਨਾਨਕਸ਼ਾਹੀ October‐December 2020 ੴ ਸਿਤ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਿਨਰਭਉ ਿਨਰਵੈਰੁ ਅਕਾਲ ਮੂਰਿਤ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪਸਾਿਦ ॥ dfdss Ik oaʼnkār saṯ nām karṯā purakẖ nirbẖao nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ. ੴ ੴ THE SIKH BULLETIN www.sikhbulletin.com [email protected] Volume 22 Number 4 Published by: Hardev Singh Shergill 100 Englehart Drive, Folsom, CA 95630 USA Tel: (916) 933‐5808 In This Issue / ਤਤਕਰਾ Editorial Editorial…………………………………..………….……..1 Gurbani Shabd Vichar Hitting the Target but Missing the Point. Karminder Singh Dhillon PhD …………..…..3 The Concept of MAYA in Indian Philosophy When it comes to the Sikh leadership and matters concerning and Sikh Religion Sikhs – the target is always the same: arouse anger amongst the Sikh Professor Hardev Singh Virk, PhD….……11 masses and bring them to the streets for a dharna, protest, morcha ਗੁਰ ੂ ਤੇਗ ਬਹਾਦਰ ਸਗਲ ਿਸਸਟ ਕੀ ਚਾਦਰ or march. The Sikh masses have never failed to oblige. They have ਗੁਰਚਰਨ ਿਸੰਘ ਿਜਉਣ ਵਾਲਾ……………..…………19 thrown their support in large numbers; suffered the consequences ranging from a police beating to arrests, hospitalization, economic Interview with Renowned Pharmacologist, hardships; and paid a heavy price, including death – only to realize Neuroscientist and Eminent Scholar of Sikhism Bhai Dr. Harbans Lal the sacrifices were mostly in vain. Dr. Devinder Pal Singh…………...……..22 The objective of the Sikh leadership is also always the same: divert attention from the real issues, pursue personal agendas, pose Natural Philosophers ‐ Nanak is at the Top of the List as champions of the community and ensure that their positions Prof Devinder Singh Chahal, PhD……….27 remain secure. -
The Earliest Manual on the Sikh Way of Life
2 The Earliest Manual on the Sikh Way of Life KARAMJIT K. MAL HOTRA While referring to a manuscript in the Library of Guru Nanak DevUniversity, W.H.McLeod has observedthat itwas •a dramatic fmd' .1 The manuscript in question is a manual of instructions (Nasihatnama) on the Sikh way of life, and forms a small part of a large manuscript numbered MS 770. This manuscript was prepared in Sammat 1775 (AD1718-19). The Nasihamama,thus, becomes the earliest dated manual on the Sikh way of life. Since it is a copy, the original must have been written earlier, which takes it closer to the time of Guni Gobind Singh. In the history of the study of rahitnamas,i.e. manuals on the Sikh way of life,MS 770 does become a dramatic discovery. Its significance can be appreciated in the context of the study of rahitnamas. I As pointed out by a number of scholars, suggestions and ideas about the Sikh way of life (rahit) are found in GuruGranth Sahib and in the Vars of Bhai Gurdas in the seventeenth century. Such suggestions continued to be included in various kinds of Sikh literature during the eighteenth and the early nineteenth century. At the same time, however, appeared the form known as rahit nama. W.H. McLcod has observed that the rahitnamas record the Sikh Panth's distinctive code of conduct, and the pattern of prescribed behaviour, attributable to Guru Gobind Singh. These - ------ 56 KARAMJIT K. MALHOTRA writings have occupied a position of substantial influence in the, religious tradition of the Sikhs.2. -
Sikh Articles of Faith in the Workplace 2019 OFFICIAL
college.police.uk Sikh articles of faith in the workplace 2019 OFFICIAL Sikhi is the fifth largest religion in the world, with over 400,000 Sikhs living in the United Kingdom according to the last census. Sikh officers have served in police forces Singh, mandated that all Sikhs following his throughout the country for decades and teachings wear the turban. This was meant devout followers of Sikhism can often be as a means of defying the social norm on recognised by their turbans. This document the wearing of turbans, promoting equality serves as guidance to police organisations and creating a unique identity for the Sikh on Sikh staff who adhere to visible articles community. The turban is also symbolic of faith in the workplace, namely the turban, of spiritual strength, self-respect and kara and kirpan. sovereignty for Sikhs. Today there are different turban styles worn The Turban by both men and women, which come in different colours. The key colour themes worn The turban, or ‘dastaar’ in the Punjabi dialect, by devout Sikhs include black, yellow, orange, refers to a garment worn by both men and white and blue; however, they are adhered to women to cover their heads. It is a headdress mainly out of personal choice. made up of a cloth which is wrapped around the head. Although the turban has existed 1988 permits followers of the Sikh faith to wear for thousands of years throughout different Turbans in the UK and police service a turban instead of a helmet. In the landmark cultures and communities, it holds a special judgement of Mandla v Dowell Lee [1983] 2 significance within the Sikh faith.