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Bhai Mani Singh Contribtion in Sikh History
© 2018 JETIR August 2018, Volume 5, Issue 8 www.jetir.org (ISSN-2349-5162) BHAI MANI SINGH CONTRIBTION IN SIKH HISTORY Simranjeet Kaur, M.Phil. Research Scholar, History Department, Guru Kashi University, Talwandi Sabo. Dr. Daljeet Kaur Gill, Assistant Professor, Department of History, Guru Kashi University, Talwandi Sabo. ABSTRACT Bhai Mani Singh is an important personality in Sikh History. He was a very good speaker and writer. He performed the service of a priest in Amritsar and played an important role in reforming the dismal conditions there. He spent all his life for saving the unity, integrity and honour of Sikh religion and promoted knowledge among the Sikhs by becoming the founder of the Giani Sect. He created an example for the coming generations by sacrificing himself at the age of ninety years. The sacrifice of Bhai Mani Singh filled every Sikh with a wave of anger and impassion. His unique martyrdom had turned the history of Sikhism forwards. His personality, in real meaning; is a source of inspiration for his followers. Sikh history, from the very beginning, has an important place in human welfare and social reforms for its sacrifices and martyrdoms. The ancestors and leaders of Sikh sect made important contributions at different times and places. Bhai Mani Singh showed his ability in different tasks initiated by Sikh Gurus by remaining in Sikh sect ant took the cause of social reforms to a new height. To keep the dignity of Sikh History intact, he sacrificed his life by getting himself chopped into pieces at the age of 90 for not being able to pay the prescribed taxes.1 While making an unparallel contribution in the Sikh history, Bhai Mani Singh performed the service of a priest in Amritsar and played an important role in reforming the dismal conditions there. -
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i CONTENTS l.fjswg Who Killed Guru Tegh Bahadur? 1 Sirdar Kapur Singh, ICS Understanding The Sacrifice of Guru Tegh Bahadar Ji 14 Dr. Kehar Singh sRI gurU qyg bhwdr bwxI dw dwrSnk p`K 19 fw. jgbIr isµG Guru Tegh Bahadur’s Bani- Conceptual Analysis 26 Dr. Gurnam Kaur Relevance of Guru Tegh Bahadur Ji For Today’s Indian Plural Society 39 Dr. Mohd. Habib Teachings of Sri Guru Tegh Bahadur Ji: A Perspective 48 Dr. D. P. Singh Travels of Guru Tegh Bahadur 70 Dr. Harpreet Kaur The Making of A Martyr: Guru Tegh Bahadur And His Times 84 Sr. Rupinder Singh Brar gurU qyg bhwdr jI dI bwxI iv`c mn dI pySkwrI 102 fw. AmrdIp kOr, SrndIp kOr ii Guru Tegh Bahadur Dev Ji: An Apostle Of Human Rights And Supreme Sacrifice 111 Dr. Sughandh Kohli Kaang Book Review By Dr. Bhai Harbans Lal 117 By Dr. Hardev Singh Virk 125 Contributors 130 Our Publications 131 ac iii sMpwdkI sw DrqI BeI hirAwvlI ijQY myrw siqguru bYTw Awie ] sw jMq Bey hirAwvly ijnI myrw siqguru dyiKAw jwie ] sMn 2020 SqwbdIAW dw vrHw irhw [ BwvyN smu`cw ivSv ies smyN kronw vrgI mhWmwrI dw swhmxw kr irhw hY pr gurU bKiSS sdkw ies kwl dOrwn vI gurU swihb duAwrw vrosweIAW pMQk sMsQwvW mnu`Kqw dI syvw iv`c hwjr hoeIAW hn Aqy dySW-ivdySW iv`c is`K pMQ dI Swn au~cI hoeI hY [ gurU swihb dy kysrI inSwn swihb ƒ ivdySW dI DrqI 'qy JulwieAw igAw hY [ ies smyN sRI gurU nwnk dyv jI, sRI gurU qyg bhwdr swihb jI, Bgq nwmdyv jI, bwbw bMdw isMG bhwdr jI Aqy is`K pMQ dI isrmor sMsQw SRomxI gurduAwrw pRbMDk kmytI, sRI AMimRqsr nwl sMbMiDq SqwbdIAW pUry ivSv dI sMgqW duAwrw ijQy prMprwgq rUp iv`c mnweIAW geIAW -
Consolidated List of HBL and Bank Alfalah Branches for Ehsaas Emergency Cash Payments
Consolidated list of HBL and Bank Alfalah Branches for Ehsaas Emergency Cash Payments List of HBL Branches for payments in Punjab, Sindh and Balochistan ranch Cod Branch Name Branch Address Cluster District Tehsil 0662 ATTOCK-CITY 22 & 23 A-BLOCK CHOWK BAZAR ATTOCK CITY Cluster-2 ATTOCK ATTOCK BADIN-QUAID-I-AZAM PLOT NO. A-121 & 122 QUAID-E-AZAM ROAD, FRUIT 1261 ROAD CHOWK, BADIN, DISTT. BADIN Cluster-3 Badin Badin PLOT #.508, SHAHI BAZAR TANDO GHULAM ALI TEHSIL TANDO GHULAM ALI 1661 MALTI, DISTT BADIN Cluster-3 Badin Badin PLOT #.508, SHAHI BAZAR TANDO GHULAM ALI TEHSIL MALTI, 1661 TANDO GHULAM ALI Cluster-3 Badin Badin DISTT BADIN CHISHTIAN-GHALLA SHOP NO. 38/B, KHEWAT NO. 165/165, KHATOONI NO. 115, MANDI VILLAGE & TEHSIL CHISHTIAN, DISTRICT BAHAWALNAGAR. 0105 Cluster-2 BAHAWAL NAGAR BAHAWAL NAGAR KHEWAT,NO.6-KHATOONI NO.40/41-DUNGA BONGA DONGA BONGA HIGHWAY ROAD DISTT.BWN 1626 Cluster-2 BAHAWAL NAGAR BAHAWAL NAGAR BAHAWAL NAGAR-TEHSIL 0677 442-Chowk Rafique shah TEHSIL BAZAR BAHAWALNAGAR Cluster-2 BAHAWAL NAGAR BAHAWAL NAGAR BAZAR BAHAWALPUR-GHALLA HOUSE # B-1, MODEL TOWN-B, GHALLA MANDI, TEHSIL & 0870 MANDI DISTRICT BAHAWALPUR. Cluster-2 BAHAWALPUR BAHAWALPUR Khewat #33 Khatooni #133 Hasilpur Road, opposite Bus KHAIRPUR TAMEWALI 1379 Stand, Khairpur Tamewali Distt Bahawalpur Cluster-2 BAHAWALPUR BAHAWALPUR KHEWAT 12, KHATOONI 31-23/21, CHAK NO.56/DB YAZMAN YAZMAN-MAIN BRANCH 0468 DISTT. BAHAWALPUR. Cluster-2 BAHAWALPUR BAHAWALPUR BAHAWALPUR-SATELLITE Plot # 55/C Mouza Hamiaytian taxation # VIII-790 Satellite Town 1172 Cluster-2 BAHAWALPUR BAHAWALPUR TOWN Bahawalpur 0297 HAIDERABAD THALL VILL: & P.O.HAIDERABAD THAL-K/5950 BHAKKAR Cluster-2 BHAKKAR BHAKKAR KHASRA # 1113/187, KHEWAT # 159-2, KHATOONI # 503, DARYA KHAN HASHMI CHOWK, POST OFFICE, TEHSIL DARYA KHAN, 1326 DISTRICT BHAKKAR. -
South Asian Muslims, Sikhs, and Hindus in the Us
1 RELIGION, MIGRATION, AND STATE POLICIES: SOUTH ASIAN MUSLIMS, SIKHS, AND HINDUS IN THE US Karen Leonard, UC Irvine – Paris 2005 South Asian Muslims, Sikhs, and Hindus in the US confront co-religionists in a new national religious landscape. They bring different national histories with them, coming predominantly from India, Pakistan, and Bangladesh, where state policies toward religions varied at the establishment of the states (India and Pakistan in 1947, Bangladesh in 1971) and have changed over time. India began as a secular pluralistic democracy in 1947, but unlike the US the state actively teaches about and promotes all religions to some extent; India is predominantly Hindu but has many religious minorities, Muslims being the largest at 12-13% of the population. Article 25 of the Constitution of 1950 guaranteed freedom of religion to all Indian citizens, while Article 44 stated that a Uniform Civil Code (UCC) would be developed and implemented in the future. Although the Hindu Code Bill of 1955-56 standardized and replaced the multiple caste and regional variations of Hindu law that regulated Hindu domestic lives, the UCC has not been achieved. Sikhs have, controversially, been included as Hindus under the UCC, but India’s Muslims (and Christians) still have their own systems of religious law. India’s commitment to secularism has waned in recent decades as politicians talk of Hinduism as a way of life, not really a religion, and of “Hindu” as a national identity that all citizens should claim; possibly the Indian National Congress victory over the BJP in 2004 indicates a reversal of this rising tide of Hindu nationalism. -
2019, ISSN: 2249-2496 Impact Factor
International Journal of Research in Social Sciences Vol. 9, Issue 1, January - 2019, ISSN: 2249-2496 Impact Factor: 7.081 Journal Homepage: http://www.ijmra.us, Email: [email protected] Double-Blind Peer Reviewed Refereed Open Access International Journal - Included in the International Serial Directories Indexed & Listed at: Ulrich's Periodicals Directory ©, U.S.A., Open J-Gate as well as in Cabell‘s Directories of Publishing Opportunities, U.S.A MONOTHEISTIC RELIGIONS AND THE IDEALS OF DEMOCRACY Dr. Saket Kumar Political science B.R.A.Bihar University Muzaffarpur E-mail: [email protected] Mobile no.-8271415072 Abstract Religious democracy is a form of government where the values of a particular religion affect laws and rules. The term applies to all countries in which religion is incorporated into the form of government. Democracies are characterized as secular or religious.The definition of democracy is disputed and interpreted differently amongst politicians and scholars. It could be argued if only liberal democracy is true democracy, if religion can be incorporated into democracy, or if religion is a necessity for democracy. The religiosity of political leaders can also have an effect on the practice of democracy. India is perhaps the largest and most plural society in the world where people speak an array of languages and use a wide range of scripts. All the major religions – Buddhism, Christianity, Hinduism, Islam, Sikhism, and Zoroastrianism - have an enormous number of followers in India. India is the world’s most complex and comprehensively pluralistic society, home to a vast variety of castes, tribes, communities, religions, languages, customs and living styles. -
Download 2019-20 Annual Report
Sikh Federation (UK) Never flinch from performing righteous deeds ANNUAL REPORT 2020 WORKING FOR TRUTH, JUSTICE & FREEDOM OVERVIEW A message from the Chairman In the last 6 months major restric�ons have been imposed on our daily lives by the COVID-19 pandemic. The extraordinary response to the unprecedented public health crisis has changed the way we interact with each other whether that be in families, at work and as a community. For Sikhs the concept of Sangat, as opposed to isolated religious prac�ce, is essen�al for our spiritual and moral well-being. For many Sikhs it is only when we are part of the Sangat that we are able to carry out much of our seva. Global poli�cs are now dominated by the pandemic, which has resulted in unparalleled expansion of government power. Restric�ons and the public health crisis will remain un�l an effec�ve vaccine is available. Most commentators predict we are anything from 6-12 months away from a safe and effec�ve vaccine. The full economic effects of the COVID-19 pandemic are s�ll unfolding but all governments are expected to struggle for many years with some struggling more than others. The Brexit referendum in 2016 triggered a process of polarisa�on in society that cut across the tradi�onal Bri�sh poli�cal party landscape. Brexit for many years, dominated UK na�onal poli�cs and was the major issue during the December 2019 General Elec�on that returned a Conserva�ve government with a large majority. The Covid-19 pandemic and its a�ermath however has the poten�al to be a poli�cal game-changer in the UK that could completely reshape the Bri�sh poli�cal landscape. -
Sikh Self-Sacrifice and Religious Representation During World War I
religions Article Sikh Self-Sacrifice and Religious Representation during World War I John Soboslai Department of Religion, Montclair State University, 1 Normal Ave., Montclair, NJ 07043, USA; [email protected] Received: 5 January 2018; Accepted: 8 February 2018; Published: 10 February 2018 Abstract: This paper analyzes the ways Sikh constructions of sacrifice were created and employed to engender social change in the early twentieth century. Through an examination of letters written by Sikh soldiers serving in the British Indian Army during World War I and contemporary documents from within their global religious, legislative, and economic context, I argue that Sikhs mobilized conceptions of self-sacrifice in two distinct directions, both aiming at procuring greater political recognition and representation. Sikhs living outside the Indian subcontinent encouraged their fellows to rise up and throw off their colonial oppressors by recalling mythic moments of the past and highlighting the plight of colonial subjects of the British Raj. Receiving less discussion are Punjabi Sikhs who fought in British forces during the Great War and who spoke of their potential sacrifice as divinely sanctioned in service to a benevolent state. Both sides utilized religious symbolism in the hope that Sikhs would again enjoy a level of self-rule that had been lost with the arrival of the British Empire. Keywords: Sikhism; World War I; self-sacrifice; imperialism; British Raj When the British Raj gave way to the dual nation-states of India and Pakistan in 1947, the partitioning of the two was determined largely on the basis of religion. Pakistan became the home for the area’s large Muslim population, and India for its Hindus. -
Secondary Indian Culture and Heritage
Culture: An Introduction MODULE - I Understanding Culture Notes 1 CULTURE: AN INTRODUCTION he English word ‘Culture’ is derived from the Latin term ‘cult or cultus’ meaning tilling, or cultivating or refining and worship. In sum it means cultivating and refining Ta thing to such an extent that its end product evokes our admiration and respect. This is practically the same as ‘Sanskriti’ of the Sanskrit language. The term ‘Sanskriti’ has been derived from the root ‘Kri (to do) of Sanskrit language. Three words came from this root ‘Kri; prakriti’ (basic matter or condition), ‘Sanskriti’ (refined matter or condition) and ‘vikriti’ (modified or decayed matter or condition) when ‘prakriti’ or a raw material is refined it becomes ‘Sanskriti’ and when broken or damaged it becomes ‘vikriti’. OBJECTIVES After studying this lesson you will be able to: understand the concept and meaning of culture; establish the relationship between culture and civilization; Establish the link between culture and heritage; discuss the role and impact of culture in human life. 1.1 CONCEPT OF CULTURE Culture is a way of life. The food you eat, the clothes you wear, the language you speak in and the God you worship all are aspects of culture. In very simple terms, we can say that culture is the embodiment of the way in which we think and do things. It is also the things Indian Culture and Heritage Secondary Course 1 MODULE - I Culture: An Introduction Understanding Culture that we have inherited as members of society. All the achievements of human beings as members of social groups can be called culture. -
Sikhism Reinterpreted: the Creation of Sikh Identity
Lake Forest College Lake Forest College Publications Senior Theses Student Publications 4-16-2014 Sikhism Reinterpreted: The rC eation of Sikh Identity Brittany Fay Puller Lake Forest College, [email protected] Follow this and additional works at: http://publications.lakeforest.edu/seniortheses Part of the Asian History Commons, History of Religion Commons, and the Religion Commons Recommended Citation Puller, Brittany Fay, "Sikhism Reinterpreted: The rC eation of Sikh Identity" (2014). Senior Theses. This Thesis is brought to you for free and open access by the Student Publications at Lake Forest College Publications. It has been accepted for inclusion in Senior Theses by an authorized administrator of Lake Forest College Publications. For more information, please contact [email protected]. Sikhism Reinterpreted: The rC eation of Sikh Identity Abstract The iS kh identity has been misinterpreted and redefined amidst the contemporary political inclinations of elitist Sikh organizations and the British census, which caused the revival and alteration of Sikh history. This thesis serves as a historical timeline of Punjab’s religious transitions, first identifying Sikhism’s emergence and pluralism among Bhakti Hinduism and Chishti Sufism, then analyzing the effects of Sikhism’s conduct codes in favor of militancy following the human Guruship’s termination, and finally recognizing the identity-driven politics of colonialism that led to the partition of Punjabi land and identity in 1947. Contemporary practices of ritualism within Hinduism, Chishti Sufism, and Sikhism were also explored through research at the Golden Temple, Gurudwara Tapiana Sahib Bhagat Namdevji, and Haider Shaikh dargah, which were found to share identical features of Punjabi religious worship tradition that dated back to their origins. -
SELF IDENTITY and BRITISH PERCEPTION of SIKH SOLDIERS Ravneet Kaur Assistant Professor University School of Legal Studies (UILS) Panjab University, Chandigarh
© 2021 JETIR May 2021, Volume 8, Issue 5 www.jetir.org (ISSN-2349-5162) SELF IDENTITY AND BRITISH PERCEPTION OF SIKH SOLDIERS Ravneet Kaur Assistant Professor University School of Legal Studies (UILS) Panjab University, Chandigarh. Abstract This paper is oriented towards identifying the various elements that went into the formation of the self perception of the Sikh soldiers. The origins of the Martial Race theory, that was used very effectively and innovatively by the British to mobilise the Sikhs and induct them into the most vital and visible echelons of the British Indian army, will be traced. The socio-religious and economic implications that made the Sikhs readily accept and perpetuate the martial race considerations will be explored. The hard pragmatism, realistic evaluation and real-political considerations that intertwined to lend credence and support to the perception of the Sikhs as the premier martial community of India in not only the Army top brass and officers, but also British decision making and opinion forming class and institutions in Britain will be dwelled upon. The chapter will look into the self perception of Sikhs and the various ways in which they were viewed by the British, both as a community and as soldiers. Keywords- Sikh, British, Soldiers, Perception, Martial Race Theory Ashis Nandy in his book ‘The Intimate enemy’1 puts forward the contention that colonial cultures bind the ruler and the ruled into an ‘unbreakable dyadic relationship’. Many Indians unconsciously identified their salvation in emulating the British – in friendship and in enmity. They may have not shared the British idea of Martial races- the hyper masculine, manifestly courageous, superbly loyal Indians castes and subcultures mirroring the British middle class sexual stereotypes- but they did resurrect the ideology of the martial races latent in the traditional Indian concept of statecraft and gave the idea a new centrality. -
The Sikh Prayer)
Acknowledgements My sincere thanks to: Professor Emeritus Dr. Darshan Singh and Prof Parkash Kaur (Chandigarh), S. Gurvinder Singh Shampura (member S.G.P.C.), Mrs Panninder Kaur Sandhu (nee Pammy Sidhu), Dr Gurnam Singh (p.U. Patiala), S. Bhag Singh Ankhi (Chief Khalsa Diwan, Amritsar), Dr. Gurbachan Singh Bachan, Jathedar Principal Dalbir Singh Sattowal (Ghuman), S. Dilbir Singh and S. Awtar Singh (Sikh Forum, Kolkata), S. Ravinder Singh Khalsa Mohali, Jathedar Jasbinder Singh Dubai (Bhai Lalo Foundation), S. Hardarshan Singh Mejie (H.S.Mejie), S. Jaswant Singh Mann (Former President AISSF), S. Gurinderpal Singh Dhanaula (Miri-Piri Da! & Amritsar Akali Dal), S. Satnam Singh Paonta Sahib and Sarbjit Singh Ghuman (Dal Khalsa), S. Amllljit Singh Dhawan, Dr Kulwinder Singh Bajwa (p.U. Patiala), Khoji Kafir (Canada), Jathedar Amllljit Singh Chandi (Uttrancbal), Jathedar Kamaljit Singh Kundal (Sikh missionary), Jathedar Pritam Singh Matwani (Sikh missionary), Dr Amllljit Kaur Ibben Kalan, Ms Jagmohan Kaur Bassi Pathanan, Ms Gurdeep Kaur Deepi, Ms. Sarbjit Kaur. S. Surjeet Singh Chhadauri (Belgium), S Kulwinder Singh (Spain), S, Nachhatar Singh Bains (Norway), S Bhupinder Singh (Holland), S. Jageer Singh Hamdard (Birmingham), Mrs Balwinder Kaur Chahal (Sourball), S. Gurinder Singh Sacha, S.Arvinder Singh Khalsa and S. Inder Singh Jammu Mayor (ali from south-east London), S.Tejinder Singh Hounslow, S Ravinder Singh Kundra (BBC), S Jameet Singh, S Jawinder Singh, Satchit Singh, Jasbir Singh Ikkolaha and Mohinder Singh (all from Bristol), Pritam Singh 'Lala' Hounslow (all from England). Dr Awatar Singh Sekhon, S. Joginder Singh (Winnipeg, Canada), S. Balkaran Singh, S. Raghbir Singh Samagh, S. Manjit Singh Mangat, S. -
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.