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Bathinda 12000 Jagsir Singh S/O Dev S/O Darshan Singh Singh 23 Kulwant Talwandi Talwandi 12000 Jagsir Singh Singh S/O Sabo Sabo S/O Darshan Krishan Singh Singh
Sr Name of the Village Block Subsidy Name of SEW No. Beneficiary MALKEET SINGH 12000 JAGSIR SINGH S/O BHUCHO S/O BALVEER NATHANA DARSHAN SINGH KALAN 2 SINGH LAKHVIR SINGH 12000 JAGSIR SINGH S/O S/O MITHU BHUNDER MOOD DARSHAN SINGH 3 SINGH SUKHDEEP SINGH 12000 JAGSIR SINGH S/O S/O BIKKAR BHUNDER MOOD DARSHAN SINGH 4 SINGH KEWAL SINGH 12000 JAGSIR SINGH S/O MANAK S/O DARSHAN MOOD DARSHAN SINGH KHANA 5 SINGH SHINDERPAL 12000 JAGSIR SINGH S/O KAUR W/O SELBARAH PHOOL DARSHAN SINGH 6 GURCHET SINGH GURSHARANJEET 12000 JAGSIR SINGH S/O SINGH S/O PHOOL DARSHAN SINGH 7 GURMUK SINGH JALAL RAJINDER KAUR 12000 BALWINDER SINGH W/O JAGSIR KOTHE CHET GONIANA S/O MALKEET SINGH 8 SINGH SINGH WALE SUKHPAL SINGH 12000 BALWINDER SINGH S/O GURTEJ SANGAT S/O MALKEET SINGH 9 SINGH PHOLO MITHI 10 NAVDEEP SINGH LALEANA TALWANDI 12000 SADHU SINGH S/O SUKHDEV SABO S/O BHAG SINGH SINGH 11 HAKAM SINGH S/O AKLIAN KALAN GONEANA 12000 SADHU SINGH SUDAGAR S/O BHAG SINGH 12 BHUPINDER SINGH SANGAT KALAN SANGAT 12000 SADHU SINGH S/O DARSHAN S/O BHAG SINGH SINGH 13 BHUPINDER SINGH BHAGTA BHAGTA 12000 SADHU SINGH S/O NIRBHAI S/O BHAG SINGH SINGH 14 GURNAM SINGH JANDA WALA GONEANA 12000 SADHU SINGH S/O DALIP SINGH S/O BHAG SINGH 15 SURJIT SINGH S/O MALKANA TALWANDI 12000 AMARJEET SINGH GANDA SINGH SABO S/O GURDIAL SINGH 16 TARSEM SINGH MALKANA TALWANDI 12000 AMARJEET SINGH S/O GURDARSHAN SABO S/O GURDIAL SINGH SINGH 17 HARMESH SINGH GEHLEWALA TALWANDI 12000 HARBANS SINGH S/O GURBACHAN SABO S/O HARDIAL SINGH SINGH 18 JAGJEET SINGH GUMTI PHOOL 12000 JAGSIR SINGH S/O BASANT KALAN -
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. -
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. -
1 UNIT 4 SIKHISM Contents 4.0 Objectives 4.1 Introduction 4.2
UNIT 4 SIKHISM Contents 4.0 Objectives 4.1 Introduction 4.2 Origin of Sikh Religion and Gurus 4.3 Sikh Scripture: Guru Granth Sahib 4.4 Teachings of Sikh Religion 4.5 Ethics of Sikhism 4.6 Sikh Institutions 4.7 Sikh Literature 4.8 Let Us Sum Up 4.9 Key Words 4.10 Further Readings and References 4.11 Answers to Check Your Progress 4.0 OBJECTIVES The main objective of this unit is to give an introduction to Sikhism. By the end of this Unit you are expected to understand: • the origin and development of Sikhism through the successive ten Gurus • the structural as well as conceptual framework of the Sikh Scripture, Guru Granth Sahib, and its cosmopolitan vision • the ethical aspects of Sikhism, ethical code of conduct, status of women and contributions of Sikh women to spirituality • the practical implications of Sikh teachings • the role of Sikh institutions • the Sikh ceremonies, rituals and festivals • the Sikh literature and Sikh socio-religious movements 4.1 INTRODUCTION In the history of Punjab, Guru Nanak appeared at a time when there was complete disintegration not only social and political but also moral and spiritual. Guru Nanak, the founder of Sikh religion, has presented a microscopic portrayal of society in his compositions. He was totally aware of his surrounding atmosphere, religious as well as non-religious. He condemns the external paraphernalia of religion with all its religious rites, ceremonies, sacrifices, pilgrimages, idol-worship and ascetic practices which enhance human’s ego and deprive one of highest spiritual truths. He denounces the empty religious rituals and reacted strongly against the formal ways of worship of orthodox priestly class of Islam and Hinduism. -
Autoethnography: a Potential Method for Sikh Theory to Praxis Research
religions Article Autoethnography: A Potential Method for Sikh Theory to Praxis Research Narinder Kaur-Bring Centre for Sikh and Panjabi Studies, University of Wolverhampton, Wolverhampton WV1 1LY, UK; [email protected] Received: 16 November 2020; Accepted: 16 December 2020; Published: 19 December 2020 Abstract: The application of autoethnographic research as an investigative methodology in Sikh studies may appear relatively novel. Yet the systematic analysis in autoethnography of a person’s experience through reflexivity and connecting the personal story to the social, cultural, and political life has synergy with the Sikh sense-making process. Deliberation (vichhar) of an individual’s experience through the embodied wisdom of the Guru¯ (gurmat) connecting the lived experience to a greater knowing and awareness of the self is an established practice in Sikhi. This article explores autoethnography as a potential research method to give an academic voice to and capture the depth of the lived experiences of Sikhs: first, by articulating the main spaces of synergy of autoethnography with gurmat vichhar; second, discussing common themes such as inclusivity of disregarded voices, accessibility to knowledge creation, relational responsibility, and integrity in storytelling common to both autoethnography and gurmat vichhar. In conclusion, the autoethnographic approach has the means to illuminate nuances in understanding Sikhi that is transformative and familiar to the ancestral process of how Sikhs have made sense of themselves and the world around them. Keywords: Sikh; autoethnography; lived experience; reflexivity; gurmat; diaspora; pandemic 1. Introduction This essay aimed to evaluate the inherent subjective nature and flexibility of autoethnography as a potential methodology in Sikh Studies, in particular, in researching the lived experiences of Sikhs across the globe. -
Village & Townwise Primary Census Abstract, Bathinda, Part XIII a & B
CENSUS 1981 SERIES 17 VILLAGE & TOWN DIRECTORY PUNJAB VILLAGE & TOWNWISE PRIMARY CENSUS ABSTRACT BATHINDA DISTRICT DISTRICT CENSUS HANDBOOK D. N. OHIR OF THE INDIAN ADMINisTRATIvE SERVICa DIRECTOR OF CENSUS OPERATIONS PUNJAB ----------------; 10 d '" y.. I 0 B i i© ~ 0 :c « :I:'" :I: l- I :!. :I: 1 S z VI "- Ir .t:. 0 III 0 i i I@ 11 Z If i i I l l I ~ 2 m 0 0 UJ 0 u.j ~ >' g: g: .. ~ -,'" > .. g U '" iii 2 « V1 0 ",' ..'" ..' (() 2 ~ <;;''" ~ .. - I 0 LL ~ ) w m '" .. 0 :> 2 0 i 0: <l <l ;: .. iii "- 9 '" ~ 0 I Z !? I- 0 l- 0 ~ <l Z UJ "- 0 I- 0: l- t- 0 ::I: :'\ z u Vl <II r oz ~ :::> :> "- 20 o!;i I <l I I 0: 0 <{ 0 0-' S I- "- I- I <l>' II) ii 0 0 3: ,.." VI ;:: t- Ir 0::> 0... 0 0 0 U j <!) ::> ",,,- t> 3i "- 0 ~ 0 ;t g g g ;: 0 0 S 0: iii ,_« 3: ~ "'t: uJ 0 0' ~' ~. ",''" w '" I-- I ~ "'I- ","- U> (D VI I ~ Will 0: <t III <!) wW l!! Z 0:: S! a 0:: 3: ::I: "'w j~ .... UI 0 >- '" zt!> UJ :;w z., OJ 'i: ::<: z'"- « -<t 0 (/) '"0 WVl I-- ~ :J ~:> 0 «> "! :; >- 0:: I-- z u~ ::> ::<:0 :I: 0:,\ Vl - Ir i'" z « 0 m '" « -' <t I l- til V> « ::> <t « >- '" >- '" w'o' w« u ZO <t 0 z .... «0 Wz , 0 w Q; <lw u-' 2: 0 0 ~~ I- 0::" I- '" :> • "« =0 =1-- Vl (/) ~o ~ 5 "- <{w "'u ~z if> ~~ 0 W ~ S "'"<to: 0 WUJ UJ "Vl _e ••• · m r z II' ~ a:m 0::>: "- 01-- a: :;« is I _____ _ CENSUS OF INDIA-1981 A-CENTRAL GOVERNMENT PUBUCATIONS The 1981 Census Reports on Punjab will bear uniformly Series No. -
The Need for a Standard English Translation of Guru Granth Sahib
EDITORIAL The Need for a Standard English Translation of Guru Granth Sahib Dr Kharak Singh As a result of the programmes organized under the quadri-centennial celebrations of Guru Granth Sahib, the awareness about the Sikh scripture and the living Guru of the Sikhs has reached an unprecedented level. It is increasingly being realized in knowledgeable circles that the message of the Gurus is universal in time and space and is not only relevant to the present century, but is indispensable for the future of mankind. More and more people want to read and benefit from it, leading to a demand for translation of the original text in Gurmukhi into all major and minor languages, Indian as well as foreign. Selected hymns have been translated from time to time. The number of translations of Japu ji runs into hundreds. The other hymns in this category include Sukhmani Sahib, Asa di Var and the banis of the Nitnem. The Japu ji, however, has been and will continue to be the farourite of translators. A number of attempts have been made at translation of the full text of Guru Granth Sahib. There are over half a dozen extant translations into English. As we all know, the first among these was the one by Ernest Trumpp who was commissioned by the British government. He could not complete it, but what he did was indeed a disaster. He was incompetent as well as untrustworthy, and could not rise above his prejudices or bias as a Christian missionary. His work was, therefore, unanimously rejected by all sections of Sikh scholars. -
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ijlHw is`iKAw Aqy isKlweI sMsQw, idEx, biTMfw v`l izlw is`iKAw APsr (sY:is), biTMfw[ p`qr nMbr- 7066 imqI: 26/07/18 ivSw: AYs.AYs.ey ADIn pMjwbI ivSy dI tIcr tryinMg sbMDI[ auprokq ivSy dy sbMD iv`c Awp jI nUM bynqI kIqI jwdIN hY ik AYs.AYs.ey ADIn pMjwbI ivSy dI tIcr tryinMg 2018-19 leI Pyj –(4) imqI 30-07-18 Aqy 31-07-18, Pyj-(5) imqI 01-8-18 qoN 2-8-18 sbMDI AiDAwpkW dIAW sUcIAW dPqrI vYbsweIt qy jwrI krn ih`q loVINdI kwrvweI leI ByjIAW jw rhI hn[ skUl m`uKIAW nMU hdwieq kIqI jwvy ik n`QI ilst Anuswr auh Awpxy skUl dy AiDAwpk nUM smyN isr Pwrg krky tRyinMg leI pwbMd krn [ shI/- ipRMsIpl ijlHw is`iKAw Aqy isKlweI sMsQw, idEx biTMfw[ dPqr ijlHw is`iKAw APsr (sY.is), biTMfw ipT AkMx/p`qr nM: fI.AYs.AYs/( )/tRyinMg/459 imqI: 26/7/2018 auprokq dw auqwrw mul rUp iv`c sMbDMq skUl mu`KIAw nUM Byj ky iliKAw jwdW hY ik auh n`QI ilst Anuswr Awpxy skUl dy sMbDq AiDAwpk nMU Pwrg krky tRyinMg leI pwbMd krn [ shI/- ijlHw is`iKAw APsr(sY.is) biTMfw ijlHw is~iKAw Aqy isKlweI sMsQw, idEx, biTMfw AYs.Ays.ey. ADIn A~pr pRwiemrI tRyinMg 2018-19 ivSw :- pMjwbI (blwk qlvMfI swbo + sMgq) tRyinMg dw sQwn : srkwrI ien srivs tRyinMg sYNtr biTMfw tRying dI imqI :30.07.2018 qo 31.07.2018 (Pyj-4) smW 8.00 vjy qo 2.00 vjy q~k ijlHw ieMcwrj : s. rxjIq isMG (lYk. -
Scanned by Camscanner TRAINING SCHEDULE for B.Ed
Scanned by CamScanner TRAINING SCHEDULE FOR B.Ed. STUDENTS Sr.No. Block school Name DATE 1 BATHINDA DES RAJ MEM GSSS BATHINDA Boys 24/09/2019 2 BATHINDA GHS BHAGU 24/09/2019 3 BATHINDA GHS BIBIWALA 24/09/2019 4 BATHINDA GHS CHANDSAR BASTI BATHINDA 24/09/2019 5 BATHINDA GHS GHANIYA NAGAR BATHINDA 24/09/2019 6 BATHINDA GHS GURUNANAKPURA BATHINDA 24/09/2019 7 BATHINDA GHS JANTA NAGAR BATHINDA 24/09/2019 8 BATHINDA GHS KATAR SINGH WALA 24/09/2019 9 BATHINDA GHS LAL SINGH BASTI BATHINDA 24/09/2019 10 BATHINDA GHS VIRK KHURD 24/09/2019 11 BATHINDA GMS BEER TALAB 24/09/2019 12 BATHINDA GMS JOGANAND 24/09/2019 13 BATHINDA GMS KOTHE AMARPURA BATHINDA 24/09/2019 14 BATHINDA GMS MIAN 24/09/2019 15 BATHINDA GMS MOHALLA JHUTI KA BATHINDA 24/09/2019 16 BATHINDA GMS PHOOS MANDI 24/09/2019 17 BATHINDA GSSS BALLUANA 24/09/2019 18 BATHINDA GSSS BEER BEHMAN 24/09/2019 19 BATHINDA GSSS BEER TALAB BASTI IV V 24/09/2019 20 BATHINDA GSSS BEHMAN DIWANA 24/09/2019 21 BATHINDA GSSS GEHRI DEVI NAGAR 24/09/2019 22 BATHINDA GSSS GULABGARH 24/09/2019 23 BATHINDA GSSS JASSI PAW WALI 24/09/2019 24 BATHINDA GSSS JODHPUR ROMANA 24/09/2019 25 BATHINDA GSSS KOT SHAMIR 24/09/2019 26 BATHINDA GSSS MULTANIA 24/09/2019 27 BATHINDA GSSS NARUANA 24/09/2019 28 BATHINDA GSSS SANJAY NAGAR BATHINDA 24/09/2019 29 BATHINDA GSSS SIVIAN 24/09/2019 30 BATHINDA GSSS TUNGWALI 24/09/2019 31 BATHINDA GSSS VIRK KALAN 24/09/2019 32 BHAGTA BHAI KA GHS ADAMPURA 24/09/2019 33 BHAGTA BHAI KA GHS BHAINI 24/09/2019 34 BHAGTA BHAI KA GHS BURJ LADHA SINGH 24/09/2019 35 BHAGTA BHAI KA GHS DULLEWALA 24/09/2019 36 BHAGTA BHAI KA GMS BAJJOANA 24/09/2019 37 BHAGTA BHAI KA GMS BURJ DALLA 24/09/2019 38 BHAGTA BHAI KA GMS BURJ THROR 24/09/2019 39 BHAGTA BHAI KA GMS DHINGAR 24/09/2019 40 BHAGTA BHAI KA GMS GURUSAR PHUL 24/09/2019 41 BHAGTA BHAI KA GMS HARIJAN BASTI JALAL 24/09/2019 42 BHAGTA BHAI KA GSSS AKLIA JALAL 24/09/2019 43 BHAGTA BHAI KA GSSS BHAGTA 24/09/2019 44 BHAGTA BHAI KA GSSS BHAGTA BHAI KA Girls 24/09/2019 45 TALWANDI SABO GSSS BHAGI WANDER 24/09/2019 46 TALWANDI SABO GSSS LEHRI 24/09/2019 TRAINING SCHEDULE FOR B.Ed. -
DASAM GRANTH All
DASAM GRANTH All. Introductory Study by Dr. Sukhbir Singh Kapoor Vice Chanceller World Sikh University London Mrs. Mohinder Kaur Kapoor •.J.. Hemkunt Page 1 www.sikhbookclub.com ~---------------~----------- © Hemkunt Publishers (P) Ltd. First Published 2003 Reprinted 2009 ISBN: 81-7010-325-6 Publishedby: Hemkunt Publishers (P) Ltd. A-78 Naraina Indl. Area Phase I, New Delhi-28 Tel. 4141-2083.2579-5079 Fax 91-11-4540-4165 E-mail: [email protected] www.hemkuntpublishers.com Printed at: Process Press, D-20, South Extension-I, New Delhi- I 10049 Page 2 www.sikhbookclub.com Introduction to the First Edition The compilation ofthis book is a dream come true. We know that writing about the Dasam Granth is a very sentimental, delicate and emotional issue, but we have ventured to present to readers something, in our own style, which has not been presented in this format before. We have not gone into the controversy ofestablishing the authorship ofthe Granth. It is a valuable treatise, and in absence ofany solid evidence to prove or disapprove its authorship, let us evalu ate it as a Book. We are thankful to Dr. S.S. Kohli and Dr. Jodh Singh for the use ofEnglish translation ofa few selected compositions used in the book. Our thanks are also due to Ms. Poonam Kapoor for her help to complete this book in its present format. 23 rd January 2004 Dr. Sukhbir Singh Kapoor Mrs. Mohinder Kaur Kapoor Introduction to the Second Edition I am very thankful to my readers for appreciating my attempt to produce a book on Dasam Granth amongst floods ofcontroversies. -
Invasion of Religious Boundaries
Introduction When Guru Nanak in his mystic trance was honoured by cosmic enlightenment, he, challenged the prevailing status quo by saying “I am neither a Hindu or a Musalmann”. The founder of Sikh religion created a multitude of enemies who went into “cognitive dissonance” and reacted very sharply to Sikhism as an independent religion. Historically speaking a positively actualized and evolved Sikh of Guru Nanak’s times, or Guru Gobind Singh’s Khalsa, has been enigma to the role dancing, docile, linear, convergent, myopic, “instrumental” Sikh researchers. H. Oberoi is one such pseudo-Sikh who has chosen to follow blindly Trumpp-McLeodian paradigms to make a living as a professor at the cost of a troubled Sikh community. Sikhs had many enemies. The Mughal rulers, the enemies within, the close minded Arya Samajists, and finally the Eurocentric Colonial Missionary Research Scholars, have all taken sadistic pleasure in destroying Sikhism. These scholars, with their role dancing disciples, want to bring correctness to Sikh history. They use social science methods, developed in Europe, to understand Sikh Gurus and their mystic writings. Calvinistic thought and an arrogant belief in the inferiority of Asian religions, is at the root of their Euro centric research. Oberoi’s work, under cover of Academic Freedom, forgets all norms of civility, and even tramples over the guidelines set by Social Science Research Council of Canada (1993). Dr Oberoi is a willing victim of “scholarly”, unsubstantiated arrogance when he calls Aad Sri Guru Granth Sahib an amorphous collated anthology without uniqueness. Clumsy distortions, mindless anthropological constructions and assumptions, producing ig-nominious forged postures, sacrilegious statements about mystic Gurus, effectless effort of a bland, blunted, unattached, constricted, shallow, pathetic Oberoi has produced a disjointed cynical, conscienceless and unscrupulous book called “Construction of Religious Boundaries” to attack the independent Sikh Identity. -
A Complete Guide to Sikhism
A Complete Guide to Sikhism <siqgur pRswid A Complete Guide to Sikhism Dr JAGRAJ SINGH Copyright Dr. Jagraj Singh 1 A Complete Guide to Sikhism < siqgur pRswid[[ “There is only one God, He is infinite, his existence cannot be denied, He is enlightener and gracious” (GGS, p1). “eyk ipqw eyks ky hMm bwrk qUM myrw gurhweI”[[ “He is our common father, we are all His children and he takes care of us all.” --Ibid, p. 611, Guru Nanak Deh shiva bar mohay ihay O, Lord these boons of thee I ask, Shub karman tay kabhoon na taroon I should never shun a righteous task, Na daroon arson jab jae laroon I should be fearless when I go to battle, Nischay kar apni jeet karoon Grant me conviction that victory will be mine with dead certainty, Ar Sikh haun apnay he mann ko As a Sikh may my mind be enshrined with your teachings, Ih laalach haun gun tau uchroon And my highest ambition should be to sing your praises, Jab av kee audh nidhan banay When the hour of reckoning comes At he ran mah tab joojh maroon I should die fighting for a righteous cause in the thick of battlefield. --Chandi Charitar, Guru Gobind Singh Copyright Dr. Jagraj Singh 2 A Complete Guide to Sikhism < siqgur pRswid A COMPLETE GUIDE TO SIKHISM Dr. JAGRAJ SINGH UNISTAR Copyright Dr. Jagraj Singh 3 A Complete Guide to Sikhism A COMPLETE GUIDE TO SIKHISM By Dr. Jagraj Singh Jagraj [email protected] 2011 Published by Unistar Books Pvt. Ltd. S.C.O.26-27, Sector 34A, Chandigarh-160022, India.