Jaswant Singh is a scholar of Sikh Studies. His immense love for Gurbani propels him to read, reflect, research, and share Gurbani’s wisdom and understanding with the wider community.
He currently serves as the Director of Gurbani Research at the Sikh Research Institute, and Content Lead of The Guru Granth Sahib Project. He worked at the Sikh Centre (Singapore) conducting various courses on Guru Granth Sahib, Sikh religion and history.
To-date, he has delivered discourses on Gurbani and Sikhi and facilitated seminars and camps globally. He has over 20 years of experience teaching Sikhi. Dr Singh is a passionate speaker and published author. He is the co-author of the Gurbani linguistics book Guru Granth Sahib – Its Language and Grammar. He co-founded AWAT (A Word A Thought) and served as its Director and Chief Editor. He holds a Master’s degree in Religious Studies and a Doctorate in the linguistics of Guru Nanak Bani.
He currently lives in Mohali (Panjab, India) with his family.
The Guru Granth Sahib Project is pleased to launch the annotation of four stanzas of 'Lava' by Guru Ramdas Sahib in Rag Suhi. Suhi is a rag of enthusiasm. It is associated with deep love and devotion and is used to evoke feelings of deep adoration.
Collaboration, debates and how we work internally to make sure we are putting our best work in the Project? Harinder Singh, Project Lead, Reviewer & English Commentator explains.
Dr. Jaswant Singh, Content Lead, Reviewer & Panjabi Transcreator explains how they reconcile and integrate the different "schools of thought" when it comes to the project.
Our panel discusses the newly launched Guru Granth Sahib Project. The Project states that, although there are Gurbani translations available in Panjabi text belonging to the early twentieth century by many celebrated Sikh giants, and some in English from recent times, there is a need for a fresh perspective for contemporary audiences. The project aims to make the Guru Granth Sahib accessible to English speakers globally via technology. Our lead Researchers discuss the challenges in creating this work, their transcreation process, and how these translations may differ from others.
While reading the Guru Granth Sahib, we encounter various stanza structures within a Sabad, often indicated through corresponding titles on the Sabad. This diversity in stanza structures arises due to variations in the number of lines in the stanzas.
While reading the Guru Granth Sahib, we come across various Sabad structures and forms. Some small and others long. Some have two stanzas, others three, four, or more. What do these different stanzas tell us about a Sabad or its structure?