DOCSLIB.ORG

Sant Sundar Singh Ji

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Sant Sundar Singh Ji Sant Giani Sundar Singh later successively from two Udasi understanding of Gurbani (Brahm scholars, Pandit Javala Das and Gian), within two years. Sant Sunder Singh Ji Pandit Bhagat Ram. Bhindranwaalay was a great Before Sant Bishan Singh Ji Gursikh who led an exemplary life, His father at the same time taught ascended to Sach Khand he gave did massive parchaar of Sikhi, him the banis of: Panj Granthi, Sant Giani Sundar Singh Ji the inspired countless to take amrit and Baaee Vaaraa(n), Bhagat Bani, and chance to ask for anything he taught Gurbani and Gurbani Das Granthi. Around the age of 9 or wanted, as he had spent their time meanings to countless students, in 10 he was taught how to read Sri at Murale doing selfless service. his short life of 42 years or so. Guru Granth Sahib Ji, and he Sant Giani Sundar Singh Ji replied became an Akhand Paati by the without any ego, "it is up to you to Sant Giani Sundar Singh ji was efforts of his father. It was at this decide" what you grace me with. born at amrit vela at village time he joined the Khalsa Panth by Sant Bishan Singh Ji declared that Bhindran Kalan, state Firozpur, on taking Amrit from Panj Pyare. Until he should for the rest of their life 18 August 1883. His father’s name the age of 17 years he stayed at preach the word of Guru Ji, teach was Baba Khajaan Singh and his home learning the understanding of the sangat the meanings of Gurbani mother’s name Bibi Mehtab Kaur. Gurbani and developing his so he may join the path of the practice of Sikhi. Khalsa. At the age of 6 or 7, his parents who practiced the path of Gursikhi, At the age of 18 Sant Giani Sundar gave him the duty to milk the Singh ji left home after doing an buffalos and cows. This was so he Ardas to Guru Ji and seeking a could learn and understand the blessing for an improvement in his teaching from Guru Ji. Sikhi and for increased understanding of Gurbani. After He began reading the Guru Granth having the sangat (company) of Sahib at the age of ten. As he grew many Gursikhs and spiritualists he up, he learnt Sanskrit from a came to the sangat of Baba Bishan Singh Ji at Murale. It was here that Brahman at Dharmkot, 8 km Baba Bishan Singh Ji northwest of his native village, and he gained the complete Sant Bishan Singh Ji tied the dastar on two ocassions. During the since upgraded into a college of Damdami Taksal around the summer of 1925, he preached in affiliated to Punjab University, head of Sant Giani Sundar Singh Ji Kashmir valley. Chandigarh. Bhindranwale. Sant Sundar Singh also accepted Besides his world of letters and He visited seats of learning in the pupils whom he trained in the theology, Sant Sundar Singh Malva region and in the holy city of interpretation of Scripture. At involved himself in the wider issues Amritsar in search of a teacher who intervals he took out batches of his of religious and social reform then could instruct him in Sikh students with him on his preaching engaging the attention of the Sikhs. philosophy, and ultimately became tours which were devoted primarily He took part in the Akali agitation the pupil of Sant Bishan Singh of to delivering katha, i.e. explanatory and helped in having the historical village Murala, in Gujrat district discourses on the entire Guru shrines at Muktsar and Hehran (now in Pakistan). Sundar Singh Granth Sahib from beginning to brought under the control of the arrived at Murala, on 8 March 1906 end. He conducted 19 such courses reformists. and carried on with his study of the during his lifetime, besides two Sikh texts till the death, on 28 similar full-scale ones on the January 1908, of his mentor. He Dasam Granth. Instruction was now launched on his career of similarly provided in the works of expounding the sacred word and Bhai Gurdas and Bhai Santokh holding special gatherings to Singh. administer to the seekers the initiatory rites of the Khalsa. To this Sant Sundar Singh also established end, he travelled extensively in the permanent teaching centres in Punjab, especially in the Pothohar, gurdwaras at several places of Malva and Lower Chenab Canal which the most important were at Colony (Lyallpur and Sheikhupura his native Bhindar Kalan, at Bopa districts) areas. Rai in Ludhiana district and at Takhtupura, in present-day Moga Sant Giani Sundar Singh JI He went on pilgrimage of principal district. For public instruction, he Sikh shrines outside the Punjab founded Guru Tegh Bahadur school such as Nanded and Patna Sahib at the village of Rode, near Moga, He visited Nankana Sahib soon contrary are there to develop our In 1920 Sant Sundar Singh Jee after the massacre of the Akalis on outer physical practice of Sikhi and arrived at Village Akhare on a 20 February 1921 and participated our inner, thought processes. The preaching tour. Iit was here that in Guru ka Bagh morcha (1922) and wearing of the 5 K's is the young Sant Gurbachan Singh upon the morcha at Jaito (1923-25). command of the Guru. Obeying this meeting Sant Sundar Singh Jee command many Sikhs have that the gained the inner peace that One day while he was doing flourished in their Sikhi and will do he was searching for. By listening Gurbani Katha, by the grace of so in the future. to the Katha and Kirtan of Sant Guru Ji a Amrit started dripping Sundar Singh Jee, Sant Gurbachan from a corner of the 'chandoaa' Sant Sundra Singh also met Sant Singh’s heart was finally filled with (canopy). The sangat at the Sttar Singh Mastuwaney Waley. On peace and bliss. It was at this point Gurdwara noticed this and one or the completion of Akhand Paths at that he felt he should become a part two even tried the Amrit and Gangsar Jaitu, Sant Attar Singh Ji of the Khalsa Panth and he took experienced a great sweetness. met Sant Gyani Sunder Singh Ji Amrit. and told him that, "All are now To his students he made it known pressing hard that panth should be Even though he became quite ill that besides understanding Gurbani united. Sant Ji further asked Sant due to a long-term illness in 1929 and remembering Guru Ji, one Gyani Sundar Singh Ji, if he could Sant Giani Sundar Singh Ji forever should be efficient in Shastar come to Talwandi Sabo and hold remained in high spirits. He vidiaa. He would say that each Sikh conduct Katha on the whole Guru continually remained in full should be able to defend and Granth Sahib. Sant Ji agreed and concentration of Guru Ji at all times. protect the needy. He felt it was began doing Katha on Guru Granth He passed on the selfless service necessary that every Sikh should Sahib on 5 October and concluded of continuing Sri Guru Gobind follow the command of Sri Guru it on 26 March 1926 AD. Singh Ji's Damdami Taksal to one Gobind Singh Sahib Ji of being true of their students Giani Gurbachan Saint-Soldiers. The two of them met and discussed Singh Ji Khalsa. spirituality at length. He did much to promote the 5 K's Sant Sundar Singh Ji narrated the (Kes, Kacchera, Kirpan, Kanga, complete Katha of Sri Guru Granth Kara) he stated that these are not Sahib Jee at Boporai, Sant merely uniforms, but on the Gurbachan Singh Ji was the Paathee throughout the Katha and During his life, he completed the on the day of the Bhog of the Katha of Sri Guru Granth Sahib Ji Katha, Sant Sundar Singh Ji 21 times. While completing their honoured Sant Gurbachan Singh Ji seva he had about 1300 students, with a Siropa) and he said to the of whom 1000 became Akhand sangat, “With us (in the Jatha) we Paathis; 200 became preachers; have countless Gurmukhs who and 100 katha vaachiks. Sant ji have got educated, some have paid for all the costs incurred by his gone on to full-time employment, students. many have gone on to get entangled in the demands of a Sant Giani Sundar Singh Ji spent householders life (Grahist), but the all his life in the selfless service of teachings that were taught to me by the Khalsa Panth. Sant Bishan Singh Jee Murale Vale, it is only Khalsa Jee who has met all the teachings of Sant Bishan It can be said that for all practical Singh Jee. Sant Bishan Singh Jee purposes, the Dadami Taksaal honoured me with many gifts and came to the forefront early last today I place all these gifts in the century under Sant Sundar Singh keep of Khalsa Jee. The Jathedari Ji. He was a figure of great piety of Damdami Taksal started by Sri and traditional learning. Sant Ji, Guru Gobind Singh Jee is being like many of his contemporaries, set given to Khalsa Jee – with this out to purge diversity in Sikh Siropa. doctrine, ritual and practice with the desire to engender a uniform On 15th February 1930 in the religious community. village of Boparai at Gurdwara Sachkhand, while listening to the kirtan of Asa Di Var at around 8:15am Sant Ji left the world for the charan of Guru Sahib. .
Load more

Recommended publications
  • SIKHISM Part 2 Unit 3: the Guru Granth Sahib, the Final Guru
    SIKHISM Part 2 Unit 3: The Guru Granth Sahib, The Final Guru What this unit contains There were 10 human Gurus. The Guru Granth Sahib, the final Guru - its contents, use and central place in the Gurdwara. Akhand Path – special reading of the Guru Granth Sahib. Beliefs taught through the Guru Granth Sahib. Where the unit fits and how it builds upon This unit builds on work covered in previous units. It extends understanding about the contents, use previous learning and significance of the Guru Granth Sahib. Extension activities and further thinking Link the dates of the Gurus to other significant world events. Consider how it might have changed Sikhism if one of the Gurus had been a woman. Research how the Gurus lived under religious persecution. Vocabulary SMSC/Citizenship Ik Onkar sacred text Mool Mantra Granthi Equality of all - gender, race and creed. Guru Akhand Path Guru Gobind Singh immortal Beliefs about creation. Sikh Gurmurkhi Guru Granth Sahib Gurdwara Beliefs in a divine creator. Sikhism Having a personal set of beliefs and values. Lambeth Agreed Syllabus for Religious Education Teaching unit SIKHISM Part 2 Unit 3:1 Unit 3: The Guru Granth Sahib, The Final Guru SIKHISM Part 2 Unit 3 Session 1 A A Learning objectives T T Suggested teaching activities Sensitivities, points to note, 1 2 resources Pupils should: Before the lesson set up a Guru Timeline with details / biographies of Resources √ each on handouts and blank Guru information sheets on which to Poster / picture of the Gurus. know the chronology record collected information for Guru Nanak and Guru Gobind Singh 'Celebrate Sikh festivals' and names of the 10 and sheets with detailed information about the remaining Gurus.
    [Show full text]
  • SIKH1SM and the NIRANKARI MOVEMENT 2-00
    SIKH1SM and THE NIRANKARI MOVEMENT 2-00 -00 -00 -00 2-00 -00 00 00 00 ACADEMY OF SIKH RELIGION AND CULTURE 1, Dhillon Marg, Bhupinder Nagar PAT I ALA SIKHISM and THE NIRANKARI MOVEMENT ACADEMY OF SIKH RELIGION AND CULTURE 1. Dhillon Marg, Bhupinder Nagar PATIALA ^^^^^ Publisher's Note Nirankari movement was founded as renaissance of Sikh religion but lately an off-shoot of Nirankaris had started ridiculing Sikh Religion and misinterpreting Sikh scriptures for boosting up the image of their leader who claims to be spiritual head; God on Earth and re-incarnate of Shri Rama, Shri Krishna, Hazrat Mohammed, Holy Christ and Sikh Gurus. The followers of other religions did not react to this blasphemy. The Sikhs, however, could not tolerate the irreverance towards Sikh Gurus, Sikh religion and Sikh scrip­ tures and protested against it. This pseudo God resented the protest and became more vociferous in his tirade against Sikhs, their Gurus and their Scriptures. His temerity resulted in the massacre of Sikhs at Amritsar on 13th April, 1978 (Baisakhi day) at Kanpur on 26th September, 1978 and again in Delhi on 5th, November 1978. This booklet is published to apprise the public of the back ground of Nirankaris, the off-shoot of Nirankaris, the cause of controversy and the aftermath. It contains three articles : one, by Dr. Ganda Singh, a renowned historian, second, by Dr. Fauja Singh of Punjabi University, Patiala. and third, by S. Kapur Singh, formerly of I.C.S. cadre. A copy of the report of the Enquiry Committee on the Happen­ ings at Kanpur, appointed by the Delhi Sikh Gurdwara Management Committee whose members were S.
    [Show full text]
  • The Gurdwara
    Sikhism The Gurdwara The Gurdwara Summary: The gurdwara is a meeting place for Sikhs that houses the Sikh sacred scripture Guru Granth Sahib and serves as a place of worship, community, and education for Sikhs. In the last three decades, Sikhs have built many new, grand gurdwaras for growing communities. The gurdwara, literally the “gateway of the guru,” is basically a meeting place for Sikhs. It is not considered a sacred space as such, but gains its sanctity from the fact that it houses the sacred scripture called the Guru Granth Sahib. The scripture occupies a place of honor on a raised lectern in the sanctuary. A gurdwara may be as spectacular as the neatly landscaped and newly expanded complex in Palatine, Illinois or as simple as the home of a Sikh family, which may become the gurdwara for a small Sikh community. The gurdwara is the gathering place of the Sikh community. It is a place of worship, but is also an educational and service institution that contains a langar hall where large communal meals are prepared and served, and a place where the community may discuss the political and social affairs of the day. In Sikh communities in the United States, the gurdwara has become an essential locus of Sikh identity. For some newly arrived immigrants, it may be the first place they stay, for the tradition of Sikh hospitality, which includes providing shelter and food in the gurdwara, is strong. Sikh worship is generally devoid of complexity and ritual. It consists simply and powerfully of the gathering together of the community and of the singing of shabads, the sacred hymns of the Guru Granth Sahib.
    [Show full text]
  • Authenticity of Standard Version of Dasam Granth: History and Its Text in Literature*
    Authenticity of Standard Version of Dasam Granth: History and its Text in Literature* By: Jasbir Singh Mann M.D. Granths with title as Sri Dasam Granth/or Dasam Patshahi Sri Guru Granth Sahib Ji, also known as Standard Version of Dasam Granth has been seen since 1897 AD in Circulation in Title prints with fixed compositions/contents with and arrangement of contents in 1428 pages, which was published after correction of 32 Granths by a Sodhak committee 1896AD and in Print form since 1900AD. Review of Literature shows no such Granth with Title Sri Dasam Granth or Dasmi Patshahi Ka Granth (with fixed pattern of Compositions/contents and arrangement) was seen in Punjab or Delhi area Sikh institutions in 18th century. Indian sources, Persian sources & over 30 European sources were silent about this Granth during 18th Century. In Literature Title “Dasmi Patshahi Granth” was first time reported by Malcolm in 1810 AD (early 19th century). Then onwards in early 19th century, such Granths started appearing in Sikh institutions in Punjab, initially in hand written Birs and then in print form in 19th century. By 1895AD, over 32 versions, with variable patterns of compositions in hand written birs, including six printed versions were available in Punjab. Sodhak committee prepared final standard version in 1897 AD which has been extensively used in literature during 20th century (1900AD-2000AD). This Granth has always remained controversial among scholars and Sikh community and issues of authenticity of its compositions can be traced during Cunningham during Pre-Singhsabha /Singh Sabha period and from 1947AD onwards till 2013.
    [Show full text]
  • Kara Kaur Khalsa Baisakhi Gurdwara Singh Amrit Guru Nanak Kirpan Granthi Panj Pyare Gutkas Turban Guru Gobind Singh Akhand Path
    Kara Kaur Khalsa Baisakhi Gurdwara Singh Amrit Guru Nanak Kirpan Granthi Panj pyare Gutkas Turban Guru Gobind Singh Akhand Path Teacher Chauri Romalas Kanga Amritsar Singh Kirpan Gurdwara Kara Granthi Chauri Gutkas Teacher Guru Gobind Singh Kanga Baisakhi Amritsar Khalsa Guru Nanak Kaur Akhand Path Teacher Amritsar Gutkas Baisakhi Gurdwara Akhand Path Guru Nanak Chauri Romalas Kara Kaur Gutkas Baisakhi Gurdwara Akhand Path Amrit Guru Nanak Romalas Granthi Panj pyare Singh Turban Guru Gobind Singh Kara Teacher Chauri Kanga Kanga Amritsar Gutkas Kirpan Gurdwara Khalsa Granthi Chauri Akhand Path Teacher Guru Gobind Singh Gutkas Baisakhi Amritsar Akhand Path Guru Nanak Kaur Romalas Teacher Amritsar Panj pyare Baisakhi Gurdwara Guru Gobind Singh Guru Nanak Chauri Kirpan Kara Granthi Guru Nanak Baisakhi Kaur Panj pyare Amrit Gurdwara Guru Gobind Singh Granthi Kara Kanga Turban Baisakhi Kirpan Teacher Amrit Granthi Kanga Chauri Teacher Kirpan Amritsar Baisakhi Granthi Gurdwara Guru Nanak Teacher Khalsa Gutkas Baisakhi Singh Akhand Path Guru Nanak Kirpan Romalas Teacher Kaur Singh Baisakhi Amritsar Kara Guru Nanak Gurdwara Gutkas Kara Chauri Kanga Baisakhi Gurdwara Khalsa Amrit Guru Nanak Akhand Path Amritsar Panj pyare Gutkas Gurdwara Guru Gobind Singh Akhand Path Chauri Gurdwara Romalas Kanga Amritsar Kara Kirpan Gurdwara Baisakhi Granthi Chauri Amrit Teacher Guru Gobind Singh Khalsa Baisakhi Amritsar Singh Guru Nanak Kaur Kirpan Teacher Amritsar Kanga Baisakhi Gurdwara Kirpan Guru Nanak Chauri Granthi Kara Kaur Granthi Baisakhi Gurdwara Turban
    [Show full text]
  • 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.
    [Show full text]
  • The Khalsa and the Non-Khalsa Within the Sikh Community in Malaysia
    International Journal of Academic Research in Business and Social Sciences 2017, Vol. 7, No. 8 ISSN: 2222-6990 The Khalsa and the Non-Khalsa within the Sikh Community in Malaysia Aman Daima Md. Zain1, Jaffary, Awang2, Rahimah Embong 1, Syed Mohd Hafiz Syed Omar1, Safri Ali1 1 Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin (UniSZA) Malaysia 2 Universiti Kebangsaan Malaysia DOI: 10.6007/IJARBSS/v7-i8/3222 URL: http://dx.doi.org/10.6007/IJARBSS/v7-i8/3222 Abstract In the pluralistic society of Malaysia, the Sikh community are categorised as an ethnic minority. They are considered as a community that share the same religion, culture and language. Despite of these similarities, they have differences in terms of their obedience to the Sikh practices. The differences could be recognized based on their division into two distintive groups namely Khalsa and non-Khalsa. The Khalsa is distinguished by baptism ceremony called as amrit sanskar, a ceremony that makes the Khalsa members bound to the strict codes of five karkas (5K), adherence to four religious prohibitions and other Sikh practices. On the other hand, the non-Khalsa individuals have flexibility to comply with these regulations, although the Sikhism requires them to undergo the amrit sanskar ceremony and become a member of Khalsa. However the existence of these two groups does not prevent them from working and living together in their religious and social spheres. This article aims to reveal the conditions of the Sikh community as a minority living in the pluralistic society in Malaysia. The method used is document analysis and interviews for collecting data needed.
    [Show full text]
  • Martyrs: SH. AJIT SINGH, IPS Sr. No. Points Information There on 1. Year
    Martyrs: SH. AJIT SINGH, IPS Sr. No. Points Information there on 1. Year 2. Name SH. AJIT SINGH IPS 3. Rank and Unit DIG, PUNJAB POLICE 4. Native Place 5. Father's Name 6. Address SMT. RANJIT KAUR R/O 1620-C SECTOR 35-D CHG. 7. Date of Birth 10.04.1945 8. Date of Joining the Force 08.07.1973 9. Date of Sacrificing the life 07.05.1991 10. Place of Martyrdom VILLAGE RATOUL 11. Brief of Incident HE WAS KILLED BY TERRORISTS ON 07.05.91 IN VILLAGE RATOUL, PS TARN TARAN WHILE POSTED AS DIG/BORDER RANGE, AMRITSAR. 12. Awards/rewards Distinctions 13. Education Qualification 14. Rank of Joining in the Force 15. Family Details Mother : --- Wife : --- Children : --- 16. Next of kin 17. Dues Settled 18. Descriptions Martyrs: SH. HARPAL SINGH, DSP Sr. No. Points Information there on 1. Year 2. Name SH. HARPAL SINGH DSP 112/PR 3. Rank and Unit DSP PUNJAB POLICE 4. Native Place 5. Father's Name JIWA SINGH 6. Address SMT. PARAMJIT KAUR @ ANGREJ KAUR R/O INDRA COLONY SUNAM DISTT. SANGRUR 7. Date of Birth 05.12.1930 8. Date of Joining the Force 26.08.1950 9. Date of Sacrificing the life 10.02.1987 10. Place of Martyrdom GOVT. RESIDENCE AT RAYYA. 11. Brief of Incident FIR NO. 49/29.2.86 PS BEAS. HE WAS KILLED BY TERRORISTS ON 9/10.02.1987 IN HIS GOVT. RESIDENCE AT RAYYA. 12. Awards/rewards Distinctions 13. Education Qualification HIGHER SEC.-II 14. Rank of Joining in the Force AS CONSTABLE 15.
    [Show full text]
  • Sikh Ethnonationalism and Its Contested Articulation During Militancy in Punjab
    25 Kuldip Singh: Sikh Ethnonationalism Sikh Ethnonationalism and Its Contested Articulation During Militancy in Punjab Kuldip Singh Guru Nanak Dev University, Amritsar _______________________________________________________________ This paper examines the evolution and construction of Sikh ethnonationalism from the beginnings of the faith to the period of militancy in Punjab in the 1980s/90s. While the militants enjoyed great community support immediately after Operation Bluestar and through the late 1980s, their version of Sikh ethnonationalism failed to resonate sustainably with the Sikh masses. In this paper, I highlight how militant violence pivoted from being politically oriented to being more indiscriminant in its targets. The Sikh masses, who eventually became victims of this violence, saw it as being at odds with Sikh values. I argue that this was the crucial reason for the militant version of Sikh ethnonationalism waning, and ultimately failing. This argument is demonstrated by examining the writings and editorials of various Sikh leaders, including some militant leaders who criticized the eventual degradation of militant violence and raised questions about its congruence with historical Sikh values and ethnonationalism. ________________________________________________________________ Introduction This paper examines the evolution and construction of Sikh ethnonationalism from the beginnings of the faith to the period of militancy in Punjab in the 1980s/90s. Specifically, it tries to answer why the particular construction of Sikh ethnonationalism espoused by the militants during the separatist movement of the 1980s/90s eventually failed to resonate with the Sikh masses of Punjab. This is an important question, considering the fact that the militants appeared to have significant community support immediately after Operation Bluestar and through the late-1980s.
    [Show full text]
  • Genesis of Sikh - Nirankari Tussle
    O L f v : ; r ? IF I ' ' ' GENESIS OF SIKH - NIRANKARI TUSSLE by BHAI HARI SINGH (Shergill), Editor, ‘Punjabi Samachar’, Bombay-400011 Published by DHARAM PARCHAR COMMITTEE (SHIROMANI GURDWARA PARBANDHAK COMMITTEE) ~-U' , s AMRITSAR. Digitized bv Paniab Digital I ihram I www.n^hHhilih.nra y \ § ^ TfU3I3 fft oft 33U GENESIS OF SIKH - NIRANKARI TUSSLE by BHAI HARI SINGH (Shergill), Editor, ‘Punjabi Samachar’, Bombay-400011 Published by DHARAM PARCHAR COMMITTEE [SHIRQMANI GURDWARA PARBANDHAK COMMITTEE) AMRITSAR. m M h M Published by SARDAR MAHINDER SINGH ‘GIANT SECRETARY, SHIROMANI GURDWARA PARBANDHAK COMMITTEE, AMRITSAR. & Printed at JASPAL PRINTING PRESS, KATRA GHANIAN, AMRITSAR INTRODUCTION This compilation under the above title has got a specific background. The so-called Nirankari Chief Shri Gurbachan k Singh, in a camouflage Sikh attire, and his domestic Nirankari Mandal, headquartered in Delhi-9, have been, for quite sometime past, indulging in publicly insulting, ridiculing and downgrading the Sikh religion, the Sikh Gurus, certain time-honoured Sikh personages, usages and traditions, as well as their eternally sacred WORD - INCARNATE ENLIGHTENER, Sri Guru Granth Sahib. Despite a number of earlier angry, non-violent protestations of Sikhs against this vulgar and irreligious conduct of his, on more than half a dozen different occasions in Punjab and outside, the ‘Nirankari baba’ has been pursuing this irresponsible practice as vigorously as ever. At last he grew bold enough to beard the lion in his own den. On the 13th April, 1978 on the historical Baisakhi festival, when more or less a million Sikhs gather from far and near to pay homage at the Golden Temple, Amritsar, Gurbachan Singh thought expedient to convene his so-called Nirankari Samagam and repeat his usual blasphemous blurtings and his claim to be I the exclusive supreme modern avtar of God of to-day, over the heads of Guru Nanak-Guru Gobind Singh and all other time- honoured oriental avtars and sematic prophets.
    [Show full text]
  • Gurmat Educational Unit Seva
    Gurmat Educational Unit Seva Vahiguru Ji Ka Khalsa Vahiguru Ji Ki Fatih! Welcome to the SikhRI Gurmat Educational Unit on Seva! In going through the complete set of Seva lesson plans, you will embark on an exciting exploration of understanding what Seva is in light of Gurbani-Wisdom, Tavarikh-History, and Rahit-Lifestyle. This resource can be used at home, Gurmat and Panjabi schools, or Sikh camps. Through this educational unit, Seva can be taught and explained to children of five years and above, providing them with a deeper understanding of the Divine. As a family, you can begin a year-long Seva project that could involve your neighbors and even a larger community, such as Gurmat and Panjabi schools which could showcase the ‘sevadars amongst them.’ Each Seva lesson is designed for 1–5 days of learning, but will produce an impact that lasts a lifetime. Whether you just want to get acquainted with Seva or teach others, SikhRI’s Seva lessons will guide your path. Share your Seva inspiration with the community and help move Sikh education forward. SikhRI Gurmat Educational Unit on Seva has been made available in memory of Sardar Harchand Singh and Sardarni Jagir Kaur. With love and appreciation, The team at SikhRI Seva: Personal Values Age: 5 - 10 Class: 1 Objective: Children will learn that one must imbibe divine-like virtues/qualities to serve the divine Begin talking about Seva with your children by putting out the following questions. You can choose to write it on the board or have a pre-printed paper.
    [Show full text]
  • 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.
    [Show full text]