Sri Akal Takht Sahib
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Download Golden Temple
Golden Temple Golden Temple, Amritsar Golden Temple or Harmandir Sahib is the place of pilgrimage for Sikhs located in Amritsar. The temple was designed by Guru Arjun Dev, the fifth Sikh guru. There is no restriction for the member of any community or religion to visit the temple. This tutorial will let you know about the history of the temple along with the structures present inside. You will also get the information about the best time to visit it along with how to reach the temple. Audience This tutorial is designed for the people who would like to know about the history of Golden Temple along with the interiors and design of the temple. This temple is visited by many people from India and abroad. Prerequisites This is a brief tutorial designed only for informational purpose. There are no prerequisites as such. All that you should have is a keen interest to explore new places and experience their charm. Copyright & Disclaimer Copyright 2017 by Tutorials Point (I) Pvt. Ltd. All the content and graphics published in this e-book are the property of Tutorials Point (I) Pvt. Ltd. The user of this e-book is prohibited to reuse, retain, copy, distribute, or republish any contents or a part of contents of this e-book in any manner without written consent of the publisher. We strive to update the contents of our website and tutorials as timely and as precisely as possible, however, the contents may contain inaccuracies or errors. Tutorials Point (I) Pvt. Ltd. provides no guarantee regarding the accuracy, timeliness, or completeness of our website or its contents including this tutorial. -
Dasvandh Network
Dasvandh To selflessly give time, resources, and money to support Panthic projects www.dvnetwork.org /dvnetwork @dvnetwork Building a Nation The Role of Dasvandh in the Formation of a Sikh culture and space Above: A painting depicting Darbar Sahib under construction, overlooked by Guru Arjan Sahib. www.dvnetwork.org /dvnetwork @dvnetwork Guru Nanak Sahib Ji Guru Nanak Sahib’s first lesson was an act of Dasvandh: when he taught us the true bargain: Sacha Sauda www.dvnetwork.org /dvnetwork @dvnetwork 3 Golden Rules The basis for Dasvandh are Guru Nanak Sahib’s key principles, which he put into practice in his own life Above: Guru Nanak Sahib working in his fields Left: Guru Nanak Sahib doing Langar seva www.dvnetwork.org /dvnetwork @dvnetwork Mata Khivi & Guru Angad Sahib Guru Angad Sahib ji and his wife, the greatly respected Mata Khivi, formalized the langar institution. In order to support this growing Panthic initiative, support from the Sangat was required. www.dvnetwork.org /dvnetwork @dvnetwork Community Building Guru Amar Das Sahib started construction on the Baoli Sahib at Goindval Sahib.This massive construction project brought together the Sikhs from across South Asia and was the first of many institution- building projects in the community. www.dvnetwork.org /dvnetwork @dvnetwork Guru RamDas Sahib Ji Besides creating the sarovar at Amritsar, Guru RamDas Sahib Ji designed and built the entire city of Amritsar www.dvnetwork.org /dvnetwork @dvnetwork Guru Arjan Sahib & Dasvandh It was the monumental task of building of Harmandir Sahib that allowed for the creation of the Dasvandh system by Guru Arjan Sahib ji. -
Introduction
Introduction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ikh Heritage Month Posters.indd 3 5/21/2014 10:03:14 PM *XUX1DQDN &ROXPEXVODQGVLQWKH$PHULFDV ŧ Gurus /HRQDUGRGD9LQFLSDLQWVWKH0RQD/LVD 0LFKDHODQJHORSDLQWVFHLOLQJRIWKH6LVWLQH&KDSHO *XUX$QJDG ŭ*XUXŮLVGHULYHGIURPguŧGDUNQHVV RI6LNKVSLULWXDODXWKRULW\7KH*XUX ŧ 0DUWLQ/XWKHUSRVWVKLV7KHVHV DQGruŧOLJKW7KXVIRU6LNKVDJXUXLVD *UDQWK6DKLEZDVGHFODUHGWREHWKH*XUX VLQJXODULQVWLWXWLRQJXLGLQJWKHVHHNHU IRUHYHUE\*XUX*RELQG6LQJKLQ IURPLJQRUDQFHWRHQOLJKWHQPHQW7KH *XUX$PDUGDV *XUXLV3HUIHFWLRQIRUD6LNK $OWKRXJKWKHUHZHUHQRORQJHU (OL]DEHWK,LVFURZQHG4XHHQRI(QJODQG ŧ KXPDQ*XUXVWKHG\QDPLFZLVGRP *DOLOHR*DOLOHL :LOOLDP6KDNHVSHDUHDUHERUQ 6LNKVEHOLHYHWKDWWKHVDPHGLYLQHOLJKW -
The Institution of the Akal Takht: the Transformation of Authority in Sikh History
religions Article The Institution of the Akal Takht: The Transformation of Authority in Sikh History Gurbeer Singh Department of Religious Studies, University of California, Riverside, CA 92521, USA; [email protected] Abstract: The Akal Takht is considered to be the central seat of authority in the Sikh tradition. This article uses theories of legitimacy and authority to explore the validity of the authority and legitimacy of the Akal Takht and its leaders throughout time. Starting from the initial institution of the Akal Takht and ending at the Akal Takht today, the article applies Weber’s three types of legitimate authority to the various leaderships and custodianships throughout Sikh history. The article also uses Berger and Luckmann’s theory of the symbolic universe to establish the constant presence of traditional authority in the leadership of the Akal Takht. Merton’s concept of group norms is used to explain the loss of legitimacy at certain points of history, even if one or more types of Weber’s legitimate authority match the situation. This article shows that the Akal Takht’s authority, as with other political religious institutions, is in the reciprocal relationship between the Sikh population and those in charge. This fluidity in authority is used to explain and offer a solution on the issue of authenticity and authority in the Sikh tradition. Keywords: Akal Takht; jathedar; Sikh institutions; Sikh Rehat Maryada; Shiromani Gurdwara Parbandhak Committee (SGPC); authority; legitimacy Citation: Singh, Gurbeer. 2021. The Institution of the Akal Takht: The 1. Introduction Transformation of Authority in Sikh History. Religions 12: 390. https:// The Akal Takht, originally known as the Akal Bunga, is the seat of temporal and doi.org/10.3390/rel12060390 spiritual authority of the Sikh tradition. -
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. -
APPLICATION PACKET Who Are We?
4429 Hycliffe Drive Troy, MI 48098 www.dvnetwork.org APPLICATION PACKET Who Are We? The Dasvandh Network is a 501(c)(3) charitable organization with a vision to inspire a new level of giving to Panthic and related charitable projects across North America by providing awareness, transparency and accessibility to these efforts. We have two main goals: 1. To inspire a new level of giving within the community. In order to do this, we have developed an online Sikh social giving platform – the Dasvandh Network – which will raise awareness and increase accessibility to charitable projects. 2. To ignite Panthic and related initiatives by removing resource constraints. The Dasvandh Network hopes to provide a reliable stream of funding to projects, providing them the ability to focus on program development vs. fundraising. In addition, the DVN Mentor Network will provide strategic advisory to teams in need from established professionals. What does this mean for you? Your project or organization can apply to the Dasvandh Network to appear on our online platform and obtain exposure to Sikh donors. What we offer to organizations and project teams: • Creating new donors within the community. • Raising awareness of projects. • An efficient way to fundraise. • An ability to focus on program development. Our Approach In order to accomplish our goals, the Dasvandh Network has a long-term view of achieving our mission. We realize: • To have a sustained impact we must inspire the next generation of donors and grow alongside them. • We must build trust with the community through a track record of transparency, efficiency and impact. -
HUKAMNAMA CONSPIRACY! [Editorial from the Sikh Bulletin November 2003]
LANGAR HUKAMNAMA 1935 HUKAMNAMA CONSPIRACY! [Editorial From The Sikh Bulletin November 2003] When a Sikh speaks of a Hukamnama he or she is commonly referring to the Hukamnama taken from Guru Granth Sahib, whether it is the one relayed worldwide from Darbar Sahib, from the neighborhood Gurdwara or from the scriptures at home. The Encyclopedia of Sikhism defines it as: “A compound of two Persian words hukam, meaning command or order, and namah, meaning letter, refers in the Sikh tradition to letters sent by the Gurus to their Sikhs or sangats in different parts of the country. Currently, the word applies to edicts issued from time to time from the five Takhats…”. It is the latter that is now the center of controversy. If we examine the hukamnamas during the period of most recent three Jathedars, Ranjit Singh Ghataura, Puran Singh and Joginder Singh Vedanti, they were not only controversial but also part of a grand conspiracy. It is also clear that the unquestioned supremacy of Akal Takhat in the hearts and minds of Sikhs has been abused by corrupt politicians to silence their critics and win personal favors from Delhi at the expense of the Panth through appointments of yes-men subservient to them as Jathedars. They have used these incompetent weaklings to pass hukamnamas that serve their agenda and annul those that bring them grief. They have further succeeded in making the position of the Jathedar of Akaal Takhat synonymous with the Akaal Takhat itself. Herein lies the danger. Even the most educated Sikhs can be mislead into believing that any opposition to any ‘hukamnama’, right or wrong, from Akaal Takhat is tantamount to disrespect to the seat of Almighty and therefore ‘anti - Panthic’. -
Parliamentary Debate on the British Sikh Community
355 Parliament Debate on Sikhs Parliamentary Debate on the British Sikh Community _______________________________________________________________ In an earlier issue of this Journal (Vol. 7, No 2, Fall, 2000) we reported on the first parliamentary debate on the Punjabi community in Britain. We now reproduce the first Parliament debate on the Sikh Community which took place on Wednesday 13th March 2013 in Westminster Hall with Albert Owen in the Chair. The full debate is reproduced below. These debates are important as they not only provide the context, they also tell us about the nature of interactions between MPs and their Sikh constituents, their knowledge and perceptions about them. Furthermore, they provide important insights on the electoral pulse of the time as elections were nearing, on the nature of lobbying by Sikhs groups and discourses within Sikh community. [We fully acknowledge the copyright of this debate rests with Hansard. We are thankful to them for allowing its reproduction. Eds]. ________________________________________________________________ 9.30 am Gareth Johnson (Dartford) (Con): It is a pleasure to serve under your chairmanship, Mr Owen, I think for the first time. I pay tribute to the inspiration behind the debate, which was that of the hon. Member for Leeds North East (Fabian Hamilton) who runs the all-party group for British Sikhs, and to the excellent work of that group in Parliament and the way in which it has helped to recognise the contribution of the Sikh community to our country. I also pay tribute to the work of my hon. Friend the Member for Wolverhampton South West (Paul Uppal) and the hon. -
Guru Nanak's Life and Legacy
G.S. Mann: Guru Nanak’s Life and Legacy 3 Guru Nanak’s Life and Legacy: An Appraisal Gurinder Singh Mann University of California, Santa Barbara _____________________________________________________ Taking W.H. McLeod’s Guru Nanak and the Sikh Religion as a point of departure, this essay examines the previous generation’s understanding of Guru Nanak’s life and mission and expands upon it in light of empirical evidence culled from early contemporary sources. By questioning McLeod’s arguments regarding the paucity of general historical information about Guru Nanak’s life and his close participation in the Sant community of poets such as Kabir and Ravidas, this essay argues that the Guru founded a new community replete with a distinct set of beliefs and institutional structures. While scholars have tended to focus on the upper caste Hindu background of Guru Nanak, very little attention has been directed towards articulating the social demographics of this new community, which were overwhelmingly drawn from nomadic and low-caste Hindu society. _____________________________________________________ Guru Nanak (1469–1539), the founder of the Sikh community, is a subject of perennial interest for the Sikhs and their scholars, and a quick look at any bibliography on the subject would reflect the range and the depth of writings available on various aspects of his life and teachings. Given his relatively recent dates, there is a wide variety of sources available about his life and mission (Jagat nistaran).1 These comprise texts, including his poetic compositions and the writings of his immediate successors and early followers; sites such as Talwandi, the place of his birth, and Kartarpur (The Town of the Creator), the center he established; and two known artifacts associated with his life.2 These sources provide primary information for a scholarly reconstruction of the Guru’s life. -
Gaining Authority and Legitimacy: Shiromani Gurdwara Parbandhak Committee and the Golden Temple C. 1920–2000 by Gurveen Kaur K
Gaining Authority and Legitimacy: Shiromani Gurdwara Parbandhak Committee and the Golden Temple c. 1920–2000 by Gurveen Kaur Khurana A dissertation submitted in partial fulfilment of the requirements for the degree of Doctor of Philosophy (Anthropology and History) in The University of Michigan 2019 Doctoral Committee: Associate Professor Farina Mir, Co-Chair Professor Mrinalini Sinha, Co-Chair Associate Professor William Glover Professor Paul C. Johnson Professor Webb Keane Gurveen Kaur Khurana [email protected] ORCID iD: 0000-0002-5452-9968 © Gurveen Kaur Khurana 2019 DEDICATION To Samarth, Ozzie and Papa ii ACKNOWLEDGEMENTS This dissertation is only a part of the journey that began more than ten years ago, and there are many that have made it possible for me to get here. I would like to take this opportunity to thank them for their support along the way. My greatest debt is to my dissertation advisors Mrinalini Sinha and Farina Mir. Mrinalini has supported me through out and has always been a source of intellectual support and more. She has allowed me the freedom to grow and gain from her vast knowledge, while being patient with me finding my way. There are no words that can express my gratitude to her for all that she has done. Farina Mir’s rigor sets high standards for us all and will guide my way over the years. The rest of my committee, Webb Keane, William Glover and Paul Johnson have all been wonderful with their time and support through this dissertation writing. My deepest thanks also to Dilip Menon, Shahid Amin, Sunil Kumar and Neeladri Bhattacharya for the early intellectual training in historical thinking and methodology. -
UC Riverside UCR Honors Capstones 2018-2019
UC Riverside UCR Honors Capstones 2018-2019 Title Sikh Sovereignty: The Relentless Battle for Khalistan Permalink https://escholarship.org/uc/item/7947d6tp Author Mundi, Harkirat Publication Date 2019-04-01 eScholarship.org Powered by the California Digital Library University of California By A capstone project submitted for Graduation with University Honors University Honors University of California, Riverside APPROVED _______________________________________________ Dr. Department of _______________________________________________ Dr. Richard Cardullo, Howard H Hays Jr. Chair, University Honors Abstract Table of Contents Khalsa Akhbar ........................................................................................................................... 2-5 Sikh Sovereignty: The Relentless Battle for Khalistan ..............................................................6 Origins of Sikh Sovereignty .........................................................................................................7 The Right to Khalistan ...............................................................................................................11 Anti-Colonial Nationalism .........................................................................................................14 Subaltern Studies ........................................................................................................................17 Conclusions ................................................................................................................................19 -
That the Original Mulmantar of Guru Nanak Dev Is
MULMANTAR: VICTIM OF MINA TRADITION Dr. Gurumel S. Sidhu Prof. California State University, Fresno, USA The Purpose of this article is to challenge and refute the claim of Gurinder Singh Mann (1,2) that the original Mulmantar in the Bani of Guru Nanak is found in the Harsahai Pothi, the earliest available version or manuscript of Adi Granth or Kartarpur Bir (Sikhs’ Holy Book). According to Mann, “If the Harsahai Pothi was not the original manuscript that the early seventeenth century sources attribute to Guru Nanak, it may have been a copy of the manuscript that represented the core of the Sikh scriptural corpus.” One should not forget that Harsahai Pothi had been a Mina heirloom. Instead of doing any analytical study, Mann uses the Pothi to prove his pre-conceived formulations. For example, he makes four assertions regarding Mulmantar in his thesis: (1) The Harsahai Pothi is composed of two sections, the Mulmantar of the first section reads as, “Ekomkar sachnam Kartar,” and that the second version reads as “Ekomkar satigur Prasadi.” (2) “The complex text and the function of the Mulmantar in the Adi Granth have been misunderstood by relating it to the Hindu context, and it seems to take on a more appropriate meaning when put against the background of the Qu’ran.” Mulmantar 1/22/ (3) “There is no evidence to support the claim that the Mulmantar placed at the head of the Adi Granth was intended to represent the thematic core of the whole scripture and was supposed to have had a force similar to the mantric uttering of the Hindus.