Surender Pal Singh is a Senior Research Associate at the Sikh Research Institute. He holds a Master’s degree in Religious Studies and English.
He is the English Content Reviewer for The Guru Granth Sahib Project. He also develops curriculums, presentations, and research papers and delivers topical courses on Sikh theology and culture online. He is the lead instructor of the Gurbani 101 track at Sidak, an annual leadership development program by SikhRI. He is the co-author of the Gurbani linguistics book Guru Granth Sahib – Its Language and Grammar and the author of the Workbook Gurbani Language and Grammar. He has over twelve years of experience teaching Gurbani linguistics and twenty years of experience teaching Sikh theology and culture.
He currently resides with his family in Canada.
Pokh is the tenth month of Barah Maha, corresponding to the months of mid-December to mid-January. The verse highlights the changes that exist in the environment. Frost arrives to interfere in the growth of the vegetation. Winter is coming, and the scene outside doesn’t feel too inviting. But what may seem discouraging outdoors is opposite to what is happening with the human-bride. She’s been bestowed with the Gift of Sabad, and with such, her focus has shifted. The human-bride is changing from within. IkOankar is what matters most to her because IkOankar is the stable source of love with all the troubles she faces. Listen along to experience the human-bride’s journey of absolute love towards IkOankar.
In the month of Maghar (16 November – 13 December), cold descends. Pausing takes place, a slowing down of life. We witness a dormancy in nature. Guru Nanak Sahib says, this month is also good; this month also feels good, as long as the virtues of 1-Light are within. Is the slowing down of life inviting us to enter within? Can we slow down to hear the murmur within? The Eternal One exists within. There is no separation. Internalize the Eternal, become eternal. We pause. We question. Have we inculcated the virtues of 1-Light?
The Guru Granth Sahib Project is pleased to launch the annotation of six Sabads, (Infinite-Wisdom) of Guru Teghbahadar Sahib. Three Sabads are in Rag (musical mode) Tilang, and three are in Rag Bilaval.
The eighth month of Barah Maha Katak occurs from mid-October to mid-November. The second harvest has begun; what is sowed is now becoming fruitful. The human-bride has now taken refuge in the Wisdom of the Guru. She’s walking on the Guru’s path. She’s nourishing in the Guru’s teachings, and the Wisdom enables union with the Divine-Husband. She blooms in delight. Follow along as the human-bride seeks an understanding of the purpose of deeds. What do they do to us? And what can they do for us?
Kiran Kaur, Satprit Kaur, and Surender Pal Singh delve into the wisdom, themes, and language of Sidh Gosti. How did Guru communicate ideas?
The sixth month of Barah Maha occurs between mid-August and mid-September. The human-bride is at a point where she is experiencing a delusion, having forgotten IkOankar. She’s been distracted by the state of her surroundings. Now, she is lost. The gap between her heart and her mind is triggering mood swings. She feels good at one moment and fears the next. The sudden shifts in her behavior are uncovering her loss and loneliness. Will the human-bride find happiness or comfort without connection to IkOankar? Follow along as she looks to overcome her loneliness, her flaws, and forgetfulness.
‘Pahare’ is considered to be a form of folk poetry in Panjabi. This poetic genre is based on the consciousness of time.Examples of this poetic genre are found only in the Guru Granth Sahib.
Follow Surender Pal Singh as he speaks about how, while serving as the Guru, Guru Teghbahadar Sahib visited far-off places and interacted with many individuals and communities. The Guru faced opposition not only on the external front but also on the home front. The Guru navigated through scheming and aggressions, many times violent, with grace and wisdom. This presentation explores the Guru’s interactions with people and communities and the underlying principles that governed the Guru’s politics of alliances.
Surender Pal Singh, Research & Content Facilitator at Sikh Research Institute (SikhRI) shares his reflection on Vaisakhi.
During the tumultuous period of the 18th century, the Sikhs faced utter persecution and huge political challenges. Various rulers and invaders, including the Mughals and the Afghans, often targeted the Sikhs.
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?
While serving as the Guru, Guru Teghbahadar Sahib visited far-off places and interacted with many individuals and communities. The Guru faced opposition not only on the external front but also on the home front.
Maharaja Ranjit Singh’s death in 1839 left a big void in the rule of the Sikh kingdom, which led to the annexation of Panjab by the British.