Guru Granth Sahib Research Articles

ANALYSIS OF GENDER EQUALITY: THE ROLE WOMEN IN TEACHINGS AND PRACTICES OF SIKHISM IN MEDAN CITY

This research aims to analyze gender equality in the teachings and practices of Sikhism in Medan City. This research uses a qualitative approach with a case study method. Data was collected through in-depth interviews with key informants, participant observation, and document analysis. The research results show that the teachings of Sikhism emphasize gender equality between men and women. This is reflected in various Sikh sacred texts, such as the Guru Granth Sahib Ji, which contains stories and teachings about strong and inspiring women. Sikh teachings and practices in Medan demonstrate a strong commitment to gender equality. These Sikh principles are in line with Simone De Beauvoir's feminist theory, she emphasizes and encourages that women must believe they have equal rights and abilities to manage their own lives. and the Sikh Religion in Medan is active in realizing gender equality through various programs and activities. It is important to note that this analysis only provides a brief overview of the role and position of women in Sikh teachings and practices in Medan through the lens of feminist theory. These challenges include patriarchy that still exists in society, gender stereotypes, and women's lack of access to education and economic opportunities. This research recommends several efforts to improve gender equality in the Sikh Religion in Medan. These efforts include education about gender equality, women's empowerment, and increasing women's participation in various aspects of life in society.

Betting on God

In the Adi Sri Guru Granth Sahib ji, there are several lines which indicate that the individual should bet on God and not gamble on the World. The purpose of this article is to examine this unexplored metaphor in the sacred text itself. To do this, the article will turn to Western philosophy to help us better understand the mechanics of betting on God. In particular, this article will examine Pascal’s wager to assist an analysis of the bet and gamble in the Adi Sri Guru Granth Sahib ji. Furthermore, William Wood’s examination of the wager as a form of artful rhetoric will also be applied to the study of the bet and gamble in the Adi Sri Guru Granth Sahib ji. Ultimately, this article intends to show that the thoughts of Pascal, and the selected subsequent scholarship, can facilitate a deeper understanding of belief and faith in the Adi Sri Guru Granth Sahib ji.

Guru Nanak and The Jogis Tradition: A Historical Context

Guru Nanak’s attitude to contemporary religion is informed by ideas and values which induce him not to identify himself with any of the existing forms of established religion. Infact, he applies those ideas consistently to evaluate all contemporary belief and practice. The closest he comes to an explicit appreciation for any kind of individuals, it is for the sadhs and sants.[i] Guru Nanak came in the line of the great saints, who emphasized only personal experience of the Divine is what the philosopher calls “mystic experience” as the core of true religion. [ii] There are many references to siddhas, yogins (jogis), nathas and avadhutas, not only in the Japu and the Sidh-gosthi but also in many other hymns and devotional songs by Guru Nanak and preserved in Guru Granth Sahib, said to have been complied in 1604A.D.[iii] Guru Nanak’s encounters with jogis have remained a favourite theme of Sikh literature for nearly four centuries. This tradition was well established in the time of Bhai Gurdas in whose Vars we have one of the earliest interpretations of Guru Nanak’s attitude towards the jogis.[iv] The present paper seeks to highlights the Guru Nanak ideas associated with the siddhas, yogi and nathas of medieval India.

The Reverberation of the Sacred Gurbani’s Vibrations at the Darbar Sahib: The Issue of Its Television Broadcasting

This essay will examine the contemporary issue of the television broadcasting of the sacred Gurbani from the Darbar Sahib to set the stage for understanding the historical context of the musical sessions (chauṅkīs) of devotional singing, followed by the process of decolonizing the musical performances in modern times, including religious aesthetics and sacred time and the processional chauṅkīs in the Darbar Sahib Complex. The continuous singing of the Guru’s hymns (Gurbani kirtan) resounds inside the Darbar Sahib (“the Divine Court”), popularly known as the Golden Temple of Amritsar. This special mode of worship consists of singing and listening to the hymns of the Guru Granth Sahib, the sacred scripture of the Sikhs. The heart of Sikh devotional experience lies in the performance of scriptural hymns in a congregational setting. Notably, different sessions of devotional singing go on day and night from 2.45 a.m. to 10.45 p.m. at the Golden Temple, following a celebrated tradition established more than four centuries ago by the Fifth Sikh Guru, Guru Arjan. Even during the four-hour period of cleaning the sanctum sanctorum at midnight, the devotees recite hymns from memory, thereby making the Darbar Sahib a unique place where vibrations of sacred sound reverberate continuously for twenty-four hours a day.

Yoga Scale Intervention Study Based On Sikh Thoughts

Background
 Sri Guru Granth Sahib is the main Sikh scripture. The SGGS promote principles of liberty and impartiality to pursue the way to the Guru following the path of peace and prosperity. The Sikh code of conduct is known as Sikh Rehat Maryada. The code is an outline of the mandates of daily routine followed by every Sikh. It stipulates philosophy and mandates, according to the teachings of Sikhism’s 10 gurus. The primary goal of SGGS is to achieve union with God by constantly remembering God’s name.
 Methodology
 The concept of oneness of God for all humanity based on Guru Nanak Dev Ji’s teachings. Based on this concept, we formulated 30 questions like “I wake up before dawn”, “I meditate in silent location “etc. Meditation is a part of overall spiritual practices discussed with a sample size of 200 participants in the age group of 18-50 years. The generalized Linear Model (GLM) is used to find the significance. RMANOVA (SPSS -25) software is used to find the calculated p-value 3 different tests viz; unpaired t-test, Chi-square test, and F statistics.
 Discussion
 The effects of the values and SGGS yogic practices of the present studies reasonably matches well with the historical examples, contemporary data, and some semi-structured interviews conducted by Nirvikar, 2022.
 Conclusion
 It is concluded from the present studies that a significant effect of SGGS yogic teachings may be seen in human life.

Disability and Sikhism: Theory and Praxis

Disability is a multifaceted and universal phenomenon that cuts across all cultures and religions. It poses unique challenges for individuals, families, and communities. It is shaped by a multitude of factors such as society, culture, economy, religion, etc. Sikhism, the fifth largest religion in the world, originated in the northern part of India in the 15th century with the first Sikh guru Nanak Dev (1469–1539). In the context of Sikhism, disability and religious teachings become important areas of exploration. This research paper attempts to understand how Sikhism addresses and engages with disability by highlighting both the theoretical foundations and practical manifestations. The theoretical foundations of Sikhism, i.e., equality, solidarity, and inclusiveness, are based on the supreme scripture Guru Granth Sahib, and the practical manifestations, i.e., rituals and norms, take their lead from Rehat Maryada, i.e., the Sikh code of conduct and conventions, which have been constructed by the Shiromani Gurdwara Parbandhak Committee (SGPC). The present paper examines the outlook of Sikhism towards disability in theory as per Guru Granth Sahib and in practice as per Sikh Rehat Maryada.

Sikh parents’ perception on the practice of diverse sexual identities

ABSTRACT This article explores the perspectives of Malaysian Sikh parents on sexual identity and their interpretation of the Guru Granth Sahib. As a minority in a diverse society, their views are significant in understanding global sexual diversity. This study is based on the parental acceptance-rejection theory and utilizes a hybrid strategy to collect data, primarily through questionnaires and interviews. The findings reveal that Sikh parents have uncertainty about natural laws related to sexual orientation and hold misconceptions about non-heterosexual identification. It emphasizes the need to promote awareness, acceptance, and education within religious institutions to combat discrimination and support the well-being of the LGBTQ community.

Sarab Rog Ka Aukhad Naam

“Sarab rog ka aukhad naam” (“The recitation of God’s name cures all diseases”) is a quotation from the Guru Granth Sahib —the Sikh Holy Book— highlighting Sikhism’s perspective on illness, referring to the Guru Granth Sahib as the primary source of guidance regarding issues of health. However, in the decades since this quotation was first written, the burden of chronic illness in the Sikh community has become more severe. Notably, cardiovascular disease (CVD) has become increasingly prevalent within the Sikh and broader South Asian (SA) populations. Several studies have outlined how the SA community has the highest prevalence of CVD in Canada, along with a higher CVD mortality rate compared to other ethnic groups.
 Although some biological factors may explain the SA community’s increased risk for CVD, there is no denying the social and psychological factors at play. It has been established that sedentary behaviour, depression, and psychological stress increase CVD risk. As such, the fact that SA individuals in Canada are more likely to be sedentary and diagnosed with depression than their non-SA counterparts only intensifies their likelihood of developing CVD. Moreover, much of the SA population in the West exists as visible racial and religious minorities, subjecting them to additional social and psychological harms, including stress stemming from migration and discrimination, all of which contribute to CVD. SA individuals in Canada are also more likely to experience lower quality-of-life one year post-surgical interventions for CVD-related events, as well as increased recurrent CVD events. That is, not only are SAs more likely to develop CVD, but their disease prognosis appears to be worse than non-SAs. As such, improving CVD management procedures for the SA population would prove valuable, given the significant prevalence of the disease in this community.
 More specifically, areas with a prominent SA population, like the Peel Region of Ontario, should consider providing CVD interventions specific to SAs, such as culturally sensitive rehabilitation programs. As SA is a broad term encompassing many distinct ethnic and cultural backgrounds, this paper recommends focusing on interventions tailored to a specific population within the SA community, to avoid cultural generalizations.
 For the purposes of this paper, the focus population is the Sikh community, defined specifically as individuals with an ethnic background from the Punjab region in India who practice Sikhism. The Sikh community as a target population is optimal as it falls under the broader SA community and it is one of the largest religious minorities in the Peel Region; thus, this plan would ensure that a sizeable community in the Peel Region receives access to treatment that acknowledges their religious and cultural diversity.10 Peel Regional Health should design a rehabilitation plan specific to the Sikh community for patients diagnosed with CVD, or recovering from a CVD-related incident. However, it is critical to note that there are certain challenges associated with implementing such a program, specifically relating to funding issues and the program’s perceived practicality.

Sarab Rog Ka Aukhad Naam: Outlining A Sikh-Specific Cardiac Rehabilitation Program in Peel Region

“Sarab rog ka aukhad naam” (“The recitation of God’s name cures all diseases”) is a quotation from the Guru Granth Sahib —the Sikh Holy Book— highlighting Sikhism’s perspective on illness, referring to the Guru Granth Sahib as the primary source of guidance regarding issues of health. However, in the decades since this quotation was first written, the burden of chronic illness in the Sikh community has become more severe. Notably, cardiovascular disease (CVD) has become increasingly prevalent within the Sikh and broader South Asian (SA) populations. Several studies have outlined how the SA community has the highest prevalence of CVD in Canada, along with a higher CVD mortality rate compared to other ethnic groups. Although some biological factors may explain the SA community’s increased risk for CVD, there is no denying the social and psychological factors at play. It has been established that sedentary behaviour, depression, and psychological stress increase CVD risk. As such, the fact that SA individuals in Canada are more likely to be sedentary and diagnosed with depression than their non-SA counterparts only intensifies their likelihood of developing CVD. Moreover, much of the SA population in the West exists as visible racial and religious minorities, subjecting them to additional social and psychological harms, including stress stemming from migration and discrimination, all of which contribute to CVD. SA individuals in Canada are also more likely to experience lower quality-of-life one year post-surgical interventions for CVD-related events, as well as increased recurrent CVD events. That is, not only are SAs more likely to develop CVD, but their disease prognosis appears to be worse than non-SAs. As such, improving CVD management procedures for the SA population would prove valuable, given the significant prevalence of the disease in this community. More specifically, areas with a prominent SA population, like the Peel Region of Ontario, should consider providing CVD interventions specific to SAs, such as culturally sensitive rehabilitation programs. As SA is a broad term encompassing many distinct ethnic and cultural backgrounds, this paper recommends focusing on interventions tailored to a specific population within the SA community, to avoid cultural generalizations. For the purposes of this paper, the focus population is the Sikh community, defined specifically as individuals with an ethnic background from the Punjab region in India who practice Sikhism. The Sikh community as a target population is optimal as it falls under the broader SA community and it is one of the largest religious minorities in the Peel Region; thus, this plan would ensure that a sizeable community in the Peel Region receives access to treatment that acknowledges their religious and cultural diversity.10 Peel Regional Health should design a rehabilitation plan specific to the Sikh community for patients diagnosed with CVD, or recovering from a CVD-related incident. However, it is critical to note that there are certain challenges associated with implementing such a program, specifically relating to funding issues and the program’s perceived practicality.

Natural Symbolism in Sri Guru Granth Sahib

Natural Symbolism in Sri Guru Granth Sahib

The Role of Sikh Liberalism in Promoting Communal Harmony in Today’s World

This study examines the role of the principle of Sikh liberalism in promoting communal harmony in today’s world. Communal harmony has been under threat in almost all countries for decades, and bigotry, distrust, and animosity prevail among the followers of diverse faithbased communities. Individuals need to be whole-hearted, liberal in approach, and tolerant toward the followers of other communities to reduce such inconsistencies in our society. The paper explores that the ideology of Sikh liberalism can be a role model for establishing peace in today’s world of communal violence. This work is a sincere effort to deal with several issues, e.g., humanism, tolerance, fraternity, equality, freedom, secularism, religious pluralism, and accessibility to and honor for contrasting opinions, based on the principle of Sikh liberalism, which are the root of Sikh liberalism. The qualitative research evaluates the all-embracing aspects of Sikhism, where the liberal notion of Guru Granth Sahib and the liberal attitudes of the Sikh Gurus, especially Guru Nanak (1469-1539), the founder of Sikhism, have mainly been highlighted. It discovers the role of Sikhism in promoting communal harmony by analyzing the idea of Sikh liberalism. Thus, the study aims to make the states, governments, and the general people aware of their responsibilities and duties towards promoting communal harmony through comprehending the Sikh approaches to liberalism. Philosophy and Progress, Vol#69-70; No#1-2; Jan-Dec 2021 P 189-209

A Study on Ideals of Kabir Das and His Contribution in Human Unity

Famous as a pioneer of the liberal social system, Saint Kabir Das was one of the major indices of the medieval Bhakti movement. Although permanent evidence is not available, according to most beliefs, the poet Kabir Das was born in Kashi (Varanasi, Uttar Pradesh) in the mid-15th century. The details of Kabir's life is still unknown till date. As far as recorded, there are stories of Kabir's birth mystery has a similar trail found in Biblical texts. Among his most famous writings are his Doha or couplets and poems that sometimes refer the Sikh scripture Guru Granth Sahib. Kabir was deeply focused on his spiritual knowledge. In Davistan in Mosinfani and Aineakbari in Abu'l-Fazur, he is called "Muwahid" or "Believer of God." He criticized both Hinduism and Islam, the former as per him being misinterpretation of the Vedas. He frequently questioned meaningless rituals such as sacred threads and circumcision. Kabir is a brave pioneer, a great pioneer in the unification of the Hindu and Muslim communities of India, an apostle of human faith, and taught that God has been revealed to all of humanity. Although his life is a mystery and lesser known, his contribution as a social and religious reformer has become a promoter of social progress and laid a solid foundation for modern society. However, the implementation of Kabir's philosophy is still incomplete and uninterpreted. With the inspiration of this gap, the current review of Kabir Das's ideals and contributions to human unity takes into account the legendary saint's theory and view of human unity as an important element of a stable and constructive society.

Spirituality with social responsibility: A study of Sikhism, its principles, practice and institutions

Sikhism, Sikh Religion, Sikh Movement, Sikh People are such terms which are used interchangeably to describe the history, principles institutions, practices and practitioners of Sikh religion. This paper intends to study this young religion as a progressive social movement drawing its inspiration from the life and teachings of ten Sikh Gurus and the sacred compositions of Guru Granth Sahib. At the same time, its followers are not immune to social, political realities of South Asia and how they have negotiated with changing times in the region remains to be seen. With this objective, this paper attempts to provide a brief insight in to key principles and growth of Sikh movement.

Yoga concept in Sri Guru Granth Sahib teachings

Introduction: Sri Guru Granth Sahib (SGGS) or Adi Granth is the main Sikh scripture. The SGGS promote principles of liberty and impartiality to pursue the way to the Guru following the path of peace and prosperity. The Sikh code of conduct is known as Sikh Rehat Maryada. The code is an outline of the mandates of daily routine followed by every Sikh. It stipulates philosophy and mandates, according to the teachings of Sikhism's 10 gurus. The studies show the relationship between SGGS and Yoga. In SGGS the first phrase, the Mool mantra, starts with the idiom, Ek Onkar (AUM). The primary goal of SGGS is to achieve union with God by constantly remembering God's name. Practice is oriented around three “golden rules.” Guru Nanak also hinted in his hymns about these chakras. Guru had talked about the Naval Lotus. In the heart (with the blooming of lotus), he has seen the Lord whose knowledge is spoken of as unfathomable. The way of the blooming of this lotus is described by Guru Nanak by saying that when with the help of “Guru-Sabad,” the heart lotus blooms and fills with nectar which makes one contented. The need of the conceptual frame arises due to lack of scientific understanding of SGGS. Methodology: Scale development is a systematic process that is carried out at different stages of analysis. Following recommendations of DeVellis RF and Pasqual L scale development for the present study was accomplished in three stages namely item generation, theoretical analysis, and psychometric analysis the 30 items developed after content validity testing and cognitive interviews with select respondents. Results and Conclusion: Conceptual framework is developed through the Yogic teachings from SGGS versus Patanjali Yoga Sutra.

Akali Dal’s Dilemma in relegating an ethnic agenda to moderate politics: An empirical analysis of the dera controversy and sacrilege issue

ABSTRACT The article argues that the moderation of Akali politics brings electoral gains for the party so long as it is in congruence with Sikh ethnic agenda. However, any drive for moderation of ideology beyond marked boundaries, relegating Sikh issues to the backburner has backfired for the party socially and politically. This was demonstrated during the assembly elections (2017) when the party tried to appease Dera Sirsa for electoral considerations, even compromising with Sikh traditions. As a result, the party suffered heavy electoral losses due to Sikh anguish over its soft attitude towards the Dera controversy and desecration of Guru Granth Sahib.

Guru Granth Sahib in the Writings of Western Women

The Guru Granth Sahib is, in Sikh belief, the scripture that embodies their living Guru. Although major anthologists of western writers on Sikhs and their religious tradition have hardly noticed many European and North American women’s observations and comments, Sikhs and their scripture have featured in the travelogues and novels, journals, memoirs and monographs written by western women who were neither converts to Sikhism nor academics in the modern sense. Many of these women described the prominence and honouring of the Sikhs’ scripture, Guru Granth Sahib in the gurdwaras that they visited, some mentioned its role in life cycle rites, and some wrote about the content of Sikh scripture. For this they relied on (male) translators. In the context of their own Christian religious background and intellectual journeys, this paper examines the responses of western women to both the physical presence and the content of the Guru Granth Sahib, including Annie Besant’s understanding of Guru Nanak as a populariser of Vedanta.

E-7 The impacts of Islamic teachings on core ethics of Sikhism: A research overview

Sikhism means the path of discipline and disciple ship as shown by the Sikh gurus. Guru Nanak was founder of Sikhism, was born in 1469 A.D. The main source of Sikh theology is Guru Granth Sahib. Sikhism is a monotheistic religion. There are approximately twenty seven millions Sikhs around the world. The essential message of Sikhism is spiritual devotion and reverence of God. According to Sikhism God is realisable, approachable, and accessible entity. The commandments are the codified directions for the followers of a faith. Guru Nanak, laid down three foundation stones of the Sikh faiths, to meditate the name of God, to work honestly for his livings and to share his wealth and happiness to others. The moral standards of a society are the focal points of any ethical theory. There are three major concepts of Sikh philosophy hukam, purity and the solidarity of mankind. In Sikhism, there are four inter related sets of rationale.The first set includes five evils, second set comprises eight virtues, the third set contains social and religious duties and the final set presents the way to realise the divine idealism. In this article a detailed study is presented regarding core ethics of Sikhism.

Ravidassia Religiosity in the Modern Era: Perspectives in Theory and from the Field

The social scientific study of religion, which has depended on the secularisation theory—the proposition that religion diminishes as a society modernises, fails to take cognisance of the complex nature of the modern religious expressions. Such is the case of the Ravidassias of Punjab, whose assertion of a separate, distinct and autonomous religion is not exclusively theological, but latches onto the notions of secular and egalitarian society. Ravidassia religion is a form of resistance to the religious dominance and control of the Shiromani Gurdwara Parbandhak Committee (SGPC). According to the SGPC’s maryada, all the Sikhs ought to believe in one immortal being, ten gurus and the Guru Granth Sahib. The Ravidassia dharmic expression is a complex mix of the language of modern-secular values and equality as well as other-worldly aspirations. This article is an attempt to revisit the Ravidassia expression of faith with reference to the Dera Sachkhand Ballan proposing a new theoretical lens to study, understand and analyse faith based identities in the modern era.

Guru Nanak’s sensuous metaphysics

ABSTRACTReligion and aesthetics are demarcated as two different avenues with ‘God’ and ‘Beauty’ as their respective goals. Opposite of anesthetic, aesthetics is clearly the heightening of the senses. But religion with its focus on God dwelling in a world beyond ours mandates a negation of those very senses. Guru Nanak, the first Sikh Guru, overturns such an antithesis. My paper focuses on Guru Nanak’s Japji, the foremost devotional hymn in the Guru Granth Sahib, to explore the way in which aesthetics and religion merge together in the unitary experience of a sensuous metaphysics.

‘Seeing’ my Beloved

The discussion in this chapter focuses on the concept of darsan from a Sikh perspective by analysing teachings from the Guru Granth Sahib on the subject of 'seeing' the Divine. Sikhi (Sikh teachings) emphasises the Ultimate Divine as formless and experienced through the senses. Indeed, Sikhi refers to this experience as blissful union with one's Beloved. This chapter explores Sahaj, mystical union with the Divine, through an analysis of teachings around darsan in Sikh teachings. Time and time again, the teachings of the Guru Granth Sahib allude to the bestowing of Nadar as the opportunity to transcend one's consciousness from being manmukh (worldly/self-orientated) to gurmukh (attuned to the Divine). To become gurmukh is the concept of an awakened mind; according to Sikhi, a gurmukh is one who has 'seen' the formless Divine, one who has 'heard' the anahad sabad (the unstruck melody), which suggests a heightening of the senses, an awakening of the man/buddhi.