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Videos
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Guru Teghbahadar Sahib in Rag Jaijavanti & Rag Basant - The Guru Granth Sahib Project
The Guru Granth Sahib Project is pleased to launch the annotation of nine Sabads (Infinite-Wisdom) of Guru Teghbahadar Sahib. Four Sabads are in Rag Jaijavanti (a musical mode), and five are in Rag Basant. Rag Jaijavanti evokes the feeling of profoundness and compassion. Rag Basant is associated with joy, excitement, and cheerfulness.
Guru Teghbahadar Sahib in Rag Jaijavanti & Rag Basant - The Guru Granth Sahib Project
The Guru Granth Sahib Project is pleased to launch the annotation of nine Sabads (Infinite-Wisdom) of Guru Teghbahadar Sahib. Four Sabads are in Rag Jaijavanti (a musical mode), and five are in Rag Basant. Rag Jaijavanti evokes the feeling of profoundness and compassion. Rag Basant is associated with joy, excitement, and cheerfulness.
What does it mean to give? – State of the Panth Report #8
As the world becomes more interconnected, we understand how some have an abundance of monetary wealth, and others do not, and the more we understand the various needs unaddressed in our backyards and abroad. People want to give. People need to give. But do we understand what it means to give? This report aims to understand and explore what it means to give in a Sikh context, how giving is conceptualized and understood through Sikh history, and how it is understood and practiced today. The report analyzes ideas conveyed in the Nam-Dan-Isnan (Identifying-Giving-Cleansing) doctrine from a Gurmat (or Guru’s Way) perspective, as inferred from Bani (wisdom), Tavarikh (history), and Rahit (lifestyle).
Guru Teghbahadar Sahib in Rag Jaijavanti & Rag Basant - The Guru Granth Sahib Project
The Guru Granth Sahib Project is pleased to launch the annotation of nine Sabads (Infinite-Wisdom) of Guru Teghbahadar Sahib. Four Sabads are in Rag Jaijavanti (a musical mode), and five are in Rag Basant. Rag Jaijavanti evokes the feeling of profoundness and compassion. Rag Basant is associated with joy, excitement, and cheerfulness.
Barah Maha: Magh
The eleventh month of Barah Maha is Magh, corresponding to the months of mid-January to mid-February. The extreme winter is concluding, and preparation for the upcoming month is commencing. When the coldness leaves, it provides the opportunity to bud. The potential was there, it was just frozen, and now as the weather warms up, the flourishing can happen. In paying more attention to the Guru’s advice, the human-bride, the seeker begins going within and realizes the pilgrimage of IkOankar to be within the heart. This is where, effortlessly or habitually, that state of sahaj develops, and the seeker embraces even more qualities of the One. Her inner being has been transformed into a pilgrimage site, home to her reflection of the Divine virtues. Join the human-bride in her quest for true bliss.
What does it mean to give? – State of the Panth Report #8
As the world becomes more interconnected, we understand how some have an abundance of monetary wealth, and others do not, and the more we understand the various needs unaddressed in our backyards and abroad. People want to give. People need to give. But do we understand what it means to give? This report aims to understand and explore what it means to give in a Sikh context, how giving is conceptualized and understood through Sikh history, and how it is understood and practiced today. The report analyzes ideas conveyed in the Nam-Dan-Isnan (Identifying-Giving-Cleansing) doctrine from a Gurmat (or Guru’s Way) perspective, as inferred from Bani (wisdom), Tavarikh (history), and Rahit (lifestyle).
Barah Maha: Pokh
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.
Barah Maha: Maghar
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?
Barah Maha: Katak
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?
Barah Maha: Asu
The seventh month of Barah Maha is Asu. It is corresponding from mid-September to mid-October. This is a time where the human-bride is requesting the Beloved to come into her home. She is well aware that she can only meet the Beloved when Beloved wishes to. How can the human-bride expect the Spouse to come when she does not know where she is. Follow her as she seeks to create a meaningful connection with the Beloved.
Barah Maha: Bhadon
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.
Barah Maha: Savan
The fifth month of Barah Maha is Savan. From mid-July to mid-August, there is a great relief for the agrarian societies that have spent the last few months working in the scorching heat. With the rainy season, beauty arises, and vegetation goes green. Animals are joyous, and humans are drenched in the wonders of the rain. There is cause for celebration. The human-bride’s inquisition hones in on the misalignment between the feel-good celebration of the external season and the feeling inside. How can you enjoy anything when the love of your life is not present? The pleasantry that everyone experiences are daunting to her. Join the human-bride as she seeks discovery of celebration and joy at a time where there is an absence of connection and intimacy.
Barah Maha: Asar
Asar is the fourth month of Barah Maha. It is sweltering heat. The earth endures pain and suffering as the sun sucks all of the life from the defenseless vegetation. The heat is a symbol of a human-bride, the seeker who is disconnected from IkOankar. Follow the human-bride as she finds realization in her anxieties and the external pains in her life.
Barah Maha: Jeth
Next is Jeth, a month where the beautiful spring season is transitioning to summer. The heat is arising and the deserts are becoming hot, almost too hot to the point of discomfort. For the human-bride to truly remain connected to IkOankar, it makes sense that they are detached from the world. After all, an individual cannot be at two places at the same time and two loves cannot flourish in the heart simultaneously. When attachment to the world is eliminated, for that is when the human-bride can truly lie in the abode of IkOankar. Watch the video to delve into the complexity of connection between the world, IkOankar, and the human-bride.
Barah Maha: Vaisakh
We now move on to Vaisakh, a month in which vegetation and agriculture are thriving. Growth is truly at its finest right now, yet the human-bride is experiencing bouts of separation. Join the human-bride as she begins to see where her shortcomings lie due to her pain from her separation from IkOankar.
Exploring Death in Salok Mahala 9
Guru Teghbahadar Sahib: The Benevolent Warrior. Jasleen Kaur talks about how death is a thing we all must do. But we are deeply afraid of it. In classically religious Sikh and non-Sikh understandings, and even in non-religious understandings, death is personified as an aggressive thing that snatches us away, drags us by our hair, beats us over the head. It is merciless. It is violent. We dread it. Where does this understanding come from?
Barah Maha: Chet
The first video in the Barah Maha video series is Chet. Immerse yourself into the beauty of nature while learning about detachment and connection. Fly into the flowers and trees and surround yourself with the smell and sounds of the earth. Follow the human-bride, the seeker, as she overcomes the separation she feels from IkOankar. She hopes so profoundly for the connection.
Introduction to Barah Maha (twelve months)
SikhRI’s Barah Maha (twelve months) video series gives you a glimpse of Guru Nanak Sahib’s Barah Maha composition in Rag Tukhari. This self-titled video series is dedicated to embracing the poetic genre’s beauty while highlighting the pain of the “spiritual separation” of a seeker from IkOankar, the 1 creative and pervasive Force through the symbol of a husband and wife’s relationship, as prevalent in the Indic culture.
Anand Sahib: Week 11
This webinar is a part of the live course Anand Sahib: Way to Bliss Anand Sahib holds a very special place in Sikh tradition, as it is sung in almost every congregational setup. Revealed to Guru Amardas Sahib, the bani essentially details the human quest for bliss and the lifestyle that is necessary for leading a blissful life. The beauty and significance of Anand Sahib can be gauged from the fact that it dwells on a variety of ideas and principles that are central to Sikh thought. Each live session will cover two pauris (stanzas) each and vocabulary lessons. https://www.bigmarker.com/sikhri
Anand Sahib: Week 10
This webinar is a part of the live course Anand Sahib: Way to Bliss Anand Sahib holds a very special place in Sikh tradition, as it is sung in almost every congregational setup. Revealed to Guru Amardas Sahib, the bani essentially details the human quest for bliss and the lifestyle that is necessary for leading a blissful life. The beauty and significance of Anand Sahib can be gauged from the fact that it dwells on a variety of ideas and principles that are central to Sikh thought. Each live session will cover two pauris (stanzas) each and vocabulary lessons. https://www.bigmarker.com/sikhri
Anand Sahib: Week 9
This webinar is a part of the live course Anand Sahib: Way to Bliss Anand Sahib holds a very special place in Sikh tradition, as it is sung in almost every congregational setup. Revealed to Guru Amardas Sahib, the bani essentially details the human quest for bliss and the lifestyle that is necessary for leading a blissful life. The beauty and significance of Anand Sahib can be gauged from the fact that it dwells on a variety of ideas and principles that are central to Sikh thought. Each live session will cover two pauris (stanzas) each and vocabulary lessons. https://www.bigmarker.com/communities/sikhri/conferences
Anand Sahib: Week 8
This webinar is a part of the live course Anand Sahib: Way to Bliss Anand Sahib holds a very special place in Sikh tradition, as it is sung in almost every congregational setup. Revealed to Guru Amardas Sahib, the bani essentially details the human quest for bliss and the lifestyle that is necessary for leading a blissful life. The beauty and significance of Anand Sahib can be gauged from the fact that it dwells on a variety of ideas and principles that are central to Sikh thought. Register here: https://www.bigmarker.com/series/anan...
Anand Sahib: Week 7
This webinar is a part of the live course Anand Sahib: Way to Bliss Anand Sahib holds a very special place in Sikh tradition, as it is sung in almost every congregational setup. Revealed to Guru Amardas Sahib, the bani essentially details the human quest for bliss and the lifestyle that is necessary for leading a blissful life. The beauty and significance of Anand Sahib can be gauged from the fact that it dwells on a variety of ideas and principles that are central to Sikh thought. Register here: https://www.bigmarker.com/series/anan...
Anand Sahib: Week 6
This webinar is a part of the live course Anand Sahib: Way to Bliss Anand Sahib holds a very special place in Sikh tradition, as it is sung in almost every congregational setup. Revealed to Guru Amardas Sahib, the bani essentially details the human quest for bliss and the lifestyle that is necessary for leading a blissful life. The beauty and significance of Anand Sahib can be gauged from the fact that it dwells on a variety of ideas and principles that are central to Sikh thought. Register here: https://www.bigmarker.com/series/anan...
Anand Sahib: Week 5
This webinar is a part of the live course Anand Sahib: Way to Bliss Anand Sahib holds a very special place in Sikh tradition, as it is sung in almost every congregational setup. Revealed to Guru Amardas Sahib, the bani essentially details the human quest for bliss and the lifestyle that is necessary for leading a blissful life. The beauty and significance of Anand Sahib can be gauged from the fact that it dwells on a variety of ideas and principles that are central to Sikh thought. Register here: https://www.bigmarker.com/series/anand-sahib/series_details
Anand Sahib: Week 4
This webinar is a part of the live course Anand Sahib: Way to Bliss Anand Sahib holds a very special place in Sikh tradition, as it is sung in almost every congregational setup. Revealed to Guru Amardas Sahib, the bani essentially details the human quest for bliss and the lifestyle that is necessary for leading a blissful life. The beauty and significance of Anand Sahib can be gauged from the fact that it dwells on a variety of ideas and principles that are central to Sikh thought. Register here: https://www.bigmarker.com/series/anand-sahib/series_details
Anand Sahib: Week 3
This webinar is a part of the live course Anand Sahib: Way to Bliss Anand Sahib holds a very special place in Sikh tradition, as it is sung in almost every congregational setup. Revealed to Guru Amardas Sahib, the bani essentially details the human quest for bliss and the lifestyle that is necessary for leading a blissful life. The beauty and significance of Anand Sahib can be gauged from the fact that it dwells on a variety of ideas and principles that are central to Sikh thought. Register here: https://www.bigmarker.com/series/anand-sahib/series_details
Are you Guru inspired? – Asa Ki Var Explained | SikhRI
Asa Ki Var is an awe-inspiring composition that mentors an ordinary person to become Divine-like (an enlightened being full of Divine-virtues). Since the time of Guru Nanak Sahib, Asa Ki Var has remained the morning congregational composition for Sikhs. Due to contemporary Panjabi influence, the title of the composition, Asa Ki Var, has been inaccurately construed to be identified as Asa Di Var. It is important to note that within the Guru Granth Sahib, this composition bears no heading where it appears; however, in the index, it is labeled as Asa Ki Var. The focus of Asa Ki Var is the Creator-Being, and the Creator-Being’s extensive creation (nature). The tone of the Var is divine and is laden with social concerns. An intense feeling of adoration for the Guru, the glory of the true Divine, and a beautiful sketch of a sight awestruck by Divine pervasiveness in creation is expressed. Satiristic observations, as well as bold criticism of human egoism, socio-cultural ills, ritualism, and customs, are also enunciated. The theme in the Var is to take the worldly, social perspectives and utilize them in a manner that they can be used to understand the nature of spiritual experience. Through this spiritual experience, the battle with worldly attachment, lust, anger, greed, attachment, and ego ensues. The Var describes the internal conflict and confrontations among the attributes of one who follows the Guru versus one who follows the mind. It is through this insight of spiritual doctrine that guidance is given to the individual.
Anand Sahib: Week 2
This webinar is a part of the live course Anand Sahib: Way to Bliss Anand Sahib holds a very special place in Sikh tradition, as it is sung in almost every congregational setup. Revealed to Guru Amardas Sahib, the bani essentially details the human quest for bliss and the lifestyle that is necessary for leading a blissful life. The beauty and significance of Anand Sahib can be gauged from the fact that it dwells on a variety of ideas and principles that are central to Sikh thought. Each live session will cover two pauris (stanzas) each and vocabulary lessons. Register here: https://www.bigmarker.com/series/anand-sahib/series_details
Who is Pure? Who is Impure? – Asa Ki Var Explained | SikhRI
Asa Ki Var is an awe-inspiring composition that mentors an ordinary person to become Divine-like (an enlightened being full of Divine-virtues). Since the time of Guru Nanak Sahib, Asa Ki Var has remained the morning congregational composition for Sikhs. Due to contemporary Panjabi influence, the title of the composition, Asa Ki Var, has been inaccurately construed to be identified as Asa Di Var. It is important to note that within the Guru Granth Sahib, this composition bears no heading where it appears; however, in the index, it is labeled as Asa Ki Var. The focus of Asa Ki Var is the Creator-Being, and the Creator-Being’s extensive creation (nature). The tone of the Var is divine and is laden with social concerns. An intense feeling of adoration for the Guru, the glory of the true Divine, and a beautiful sketch of a sight awestruck by Divine pervasiveness in creation is expressed. Satiristic observations, as well as bold criticism of human egoism, socio-cultural ills, ritualism, and customs, are also enunciated. The theme in the Var is to take the worldly, social perspectives and utilize them in a manner that they can be used to understand the nature of spiritual experience. Through this spiritual experience, the battle with worldly attachment, lust, anger, greed, attachment, and ego ensues. The Var describes the internal conflict and confrontations among the attributes of one who follows the Guru versus one who follows the mind. It is through this insight of spiritual doctrine that guidance is given to the individual.
Anand Sahib: Week 1
This webinar is a part of the live course Anand Sahib: Way to Bliss Anand Sahib holds a very special place in Sikh tradition, as it is sung in almost every congregational setup. Revealed to Guru Amardas Sahib, the bani essentially details the human quest for bliss and the lifestyle that is necessary for leading a blissful life. The beauty and significance of Anand Sahib can be gauged from the fact that it dwells on a variety of ideas and principles that are central to Sikh thought. Each live session will cover two pauris (stanzas) each and vocabulary lessons.
Human to Angel – Asa Ki Var Explained | SikhRI
Asa Ki Var is an awe-inspiring composition that mentors an ordinary person to become Divine-like (an enlightened being full of Divine-virtues). Since the time of Guru Nanak Sahib, Asa Ki Var has remained the morning congregational composition for Sikhs. Due to contemporary Panjabi influence, the title of the composition, Asa Ki Var, has been inaccurately construed to be identified as Asa Di Var. It is important to note that within the Guru Granth Sahib, this composition bears no heading where it appears; however, in the index, it is labeled as Asa Ki Var. The focus of Asa Ki Var is the Creator-Being, and the Creator-Being’s extensive creation (nature). The tone of the Var is divine and is laden with social concerns. An intense feeling of adoration for the Guru, the glory of the true Divine, and a beautiful sketch of a sight awestruck by Divine pervasiveness in creation is expressed. Satiristic observations, as well as bold criticism of human egoism, socio-cultural ills, ritualism, and customs, are also enunciated. The theme in the Var is to take the worldly, social perspectives and utilize them in a manner that they can be used to understand the nature of spiritual experience. Through this spiritual experience, the battle with worldly attachment, lust, anger, greed, attachment, and ego ensues. The Var describes the internal conflict and confrontations among the attributes of one who follows the Guru versus one who follows the mind. It is through this insight of spiritual doctrine that guidance is given to the individual.
Permanence and Truth – Asa Ki Var Explained | SikhRI
Asa Ki Var is an awe-inspiring composition that mentors an ordinary person to become Divine-like (an enlightened being full of Divine-virtues). Since the time of Guru Nanak Sahib, Asa Ki Var has remained the morning congregational composition for Sikhs. Due to contemporary Panjabi influence, the title of the composition, Asa Ki Var, has been inaccurately construed to be identified as Asa Di Var. It is important to note that within the Guru Granth Sahib, this composition bears no heading where it appears; however, in the index, it is labeled as Asa Ki Var. The focus of Asa Ki Var is the Creator-Being, and the Creator-Being’s extensive creation (nature). The tone of the Var is divine and is laden with social concerns. An intense feeling of adoration for the Guru, the glory of the true Divine, and a beautiful sketch of a sight awestruck by Divine pervasiveness in creation is expressed. Satiristic observations, as well as bold criticism of human egoism, socio-cultural ills, ritualism, and customs, are also enunciated. The theme in the Var is to take the worldly, social perspectives and utilize them in a manner that they can be used to understand the nature of spiritual experience. Through this spiritual experience, the battle with worldly attachment, lust, anger, greed, attachment, and ego ensues. The Var describes the internal conflict and confrontations among the attributes of one who follows the Guru versus one who follows the mind. It is through this insight of spiritual doctrine that guidance is given to the individual.
Intro to Asa Ki Var – Asa Ki Var Explained | SikhRI
Asa Ki Var is an awe-inspiring composition that mentors an ordinary person to become Divine-like (an enlightened being full of Divine-virtues). Since the time of Guru Nanak Sahib, Asa Ki Var has remained the morning congregational composition for Sikhs. Due to contemporary Panjabi influence, the title of the composition, Asa Ki Var, has been inaccurately construed to be identified as Asa Di Var. It is important to note that within the Guru Granth Sahib, this composition bears no heading where it appears; however, in the index, it is labeled as Asa Ki Var. The focus of Asa Ki Var is the Creator-Being, and the Creator-Being’s extensive creation (nature). The tone of the Var is divine and is laden with social concerns. An intense feeling of adoration for the Guru, the glory of the true Divine, and a beautiful sketch of a sight awestruck by Divine pervasiveness in creation is expressed. Satiristic observations, as well as bold criticism of human egoism, socio-cultural ills, ritualism, and customs, are also enunciated. The theme in the Var is to take the worldly, social perspectives and utilize them in a manner that they can be used to understand the nature of spiritual experience. Through this spiritual experience, the battle with worldly attachment, lust, anger, greed, attachment, and ego ensues. The Var describes the internal conflict and confrontations among the attributes of one who follows the Guru versus one who follows the mind. It is through this insight of spiritual doctrine that guidance is given to the individual.
You are Divine, Everything is One
“You are Divine” says Guru Granth Sahib in order to trigger our journey on the path of awareness. With the realization of your divinity, you become one. “But how can I be exceptional?” You might ask. Exceptional is not equal to superior. When you recognize the divinity within you, you recognize the divinity in everyone around you as well. In the new SikhRI video, we are walking you through the Gurbani view of divinity… The world is the creation of the Divine, reflecting the Divine being and Divine purpose. The Guru reaffirmed this natural order and brought worldly structures—the family, social and economic systems—within the orbit of religious concern. We consider human life to be an opportunity to develop ourselves by practicing piety and devoting ourselves to the service of humanity, thereby improving society as a whole. “The body,” says Guru Nanak, “is the palace, the temple, the house of Divine; into it rests the Divine eternal light.” For us, a true person of faith does not retreat from the world, but… battles in the open field With the mind perfectly in control And with a heart poised in love, all the time. This in a nutshell is the Sikh way of life. The Divine Light in All The deeper our awareness, our connection to the Divine, the more vibrant is our participation in the everyday affairs of life. Our human obligation is to refine our mental, emotional and spiritual faculties so that we can construct a better world for all of us and our future generations. We are all equally responsible. This duty is not just for the learned or the preachers or the social workers—this is for all. Equality is paramount. The Guru says, “The one who regards all as equal is truly religious.” The Divine Light is in all and is the same. We recognize our differences, but in the Guru’s voice, “Different vestures from different countries may make us different; nevertheless, we have the same eyes, the same ears, the same body, the same voice.” The Guru urges us to raise our consciousness and come to the realization that we are all equally human and have the same biological and spiritual ingredients. The secret of Divine knowledge lies within each of us. Each moment is an unfolding invitation to celebrate and contemplate the vast field of love. If you keep your heart in awe, reverence and devotion, you will be immersed in the Divine glory.
When will Sikhs have their #MeToo movement? – Webinar | SikhRI
In 2006, Tarana Burke founded the me too. movement to help survivors of sexual violence, particularly young women of color from low-income communities find the language to talk about their experiences, build systems of support, start conversations, and put themselves on pathways of healing. October 2017 saw #MeToo grow into an international movement, after going viral on social media as a hashtag used to break the silence that empowers perpetrators and to illustrate the prevalence of sexual assault, harassment, and gender-based violence around the world. During this webinar, we hope to explore the question “What would it take for the #metoo movement to happen in the Sikh community? What could our #metoo movement look like?” And what are the unique challenges our community must overcome in order to get there? Gurleen Kaur Gurleen Kaur is a 2017 Sidak Alum. She first became heavily engaged in conversations on gender disparities during her time at UC Berkeley where she and her college friends became co-founders of an initiative called Kaur Voices -- an event dedicated to giving space to the voices of Punjabi women through art, poetry, and performance. Gurleen has been a community educator on topics such as healthy masculinities and relations for organizations including the Jakara Movement, the Sikh Family Center, SAANJH, the Sikh Coalition and more. She recently graduated with her Ed.M. from the Harvard Graduate School of Education with a focus on gender violence prevention. Gurleen is currently an Education and Prevention Specialist with the Violence, Prevention, and Response team at MIT. Jasleen Kaur Jasleen is a double UVA grad in Religious Studies, focusing on South Asian Religions and the conception of religious identity through the lens of literature and poetry. She is currently working as a Researcher with SikhRI, and took part in the design and delivery of Naujavan Sojhi, a course for Sikh teenagers. She is passionate about projects that create comfortable space
Sikh Art as an Educational Tool
Kanwar Singh is globally recognized as a preeminent painter of Sikh history with artwork exhibited in prominent public spaces such as the Virasat e Khalsa museum in Punjab, as well as the new exclusive gallery ; Without Shape, Without Form; which permanently houses his extensive collection in Slough, U.K. His work focuses on the legacy of spiritual devotion and self-sacrifice spanning the lives of the ten Gurus and iconic Sikh heroes inspired by their deep connection to Waheguru. He captures. quintessential moments, which over centuries, have forged a dynamic Sikh community through its humble origins in Punjab, to its present standing as the world's fifth largest religion. The artist continues to build a legacy of work which gives Sikh history a prominent place on the walls of our homes and in the hearts of future generations.
Journey with the Gurus — Volume 1
A story-time session with Inni Kaur. In this webinar, Inni Kaur reads “Nuri’s Awakening,” from Journey with the Gurus, Volume 3. All you need to enjoy this webinar is your imagination, a blanket, and a stuffed toy! “You are a spark of the Light of Ik Oankar. I want you to remember that the Light of Ik Oankar lives within you….” said Guruji Audience: Grandparents, parents, aunts, uncles and children who love to hear stories! About the Presenter: Inni Kaur is a passionate author, poet, story-teller, and painter. She is the author of the children’s book series, Journey with the Gurus that is inspired by the life and teachings of Guru Nanak. Her other children’s books are Sakhi-Time with Nani Ji and Thank-You, Vahiguru. To Inni, every single day is a celebration. While she writes anytime the spirit moves her to, she also thoroughly enjoys watching the clouds pass her by, taking long mindful walks to appreciate nature’s innate beauty, and painting abstract artwork Learn more about Journey with the Gurus here: http://www.journeywiththegurus.com
Sri Gur Sobha
This “Khalsa in Sri Gur Sobha” webinar will explore the Khalsa ideals, values and conduct to mark the Vaisakhi commemorations. Sri Gur Sobha is a significant source of Sikh history written by Guru Gobind Singh Sahib’s court poet Sainapat in 1711. The focus will be on three chapters entitled Command Illuminated (Bacan Pragas), Command Reflected (Bacan Bicar), and Lifestyle Illuminated (Rahit Pragas).
Challenging The Darkness: Developing A Sikh Response
Trump. Modi. Climate Change. Brexit. Syria. It seems like the world is on fire and getting worse. Leaders out of control. Economic and social inequalities spreading. Human rights being trampled. Morals and principles taking a back seat to profit and power. However, the more things change, the more they stay the same. Our Gurus tackled these same challenges head-on with their pens, strings, and swords. This webinar will explore how we as Sikhs can develop a relevant and impactful Guru-inspired response to the world’s problems.
The Idea, Context, Framing and Realities of ‘sikh Radicalisation’ in Britain
About the Presentation: “Dr. Jasjit Singh will talk about his recent research project which examined the idea, context, framing and realities of ‘Sikh radicalisation in Britain’ following media reports about this issue in 2015. Dr Singh gathered evidence by interviewing self-identifying Sikh activists and by analysing historic and contemporary media sources, academic literature, social media and online discussion forums. He also conducted a series of community consultations on the emerging findings which fed in to the final report. Dr Singh requests that those signing up for the webinar familiarise themselves with the Executive Summary and Full report before the webinar. The links to these are in the following Press Release and are free to download: https://www.leeds.ac.uk/news/article/4136/understanding_sikh_activism_in_britain” About the Presenter: “Dr Jasjit Singh is a Research Fellow in Religious and Cultural Transmission based at the University of Leeds. His research examines religious identity and processes of religious and cultural transmission among British South Asians with a focus on British Sikhs. Having completed his PhD which examined processes of religious transmission among 18-30 year old British Sikhs, Dr Singh has successfully undertaken a number of research projects. He has an emerging track record in publications including peer-reviewed journals and edited collections and is regularly invited to appear on media including mainstream British media (BBC Radio 2, BBC Radio 4, BBC Asian Network) and Sikh media (Sikh Channel, Akaal Channel). He is a visiting fellow at the Faiths & Civil Society Unit at Goldsmiths University of London and is a member of a number of academic networks. Further details are available here: https://arts.leeds.ac.uk/jasjitsingh” http://www.sikhri.org
Tree of Love – Inni Kaur
“My Love, I see your light. I see your aura. I see you. I want the world to see you through my eyes.”
SikhRI – Month of Poh
Verse inspired by Bhai Vir Singh’s poem “Kant Mahali.” Month of Poh - Inni Kaur Inni Kaur is the CEO of the Sikh Research Institute. She is also the author of ‘Journey with the Gurus’ series, ‘Sakhi-Time with Nani ji’, and ‘Thank You, Vahiguru.’ Don't forget to Like, Share and Comment!!! Learn More: http://www.sikhri.org/
Rewriting the Era(z)ed Chapters: Chaurasi Then and Now
This talk focuses on the importance of revisiting carnage 1984 and addressing the contemporary concerns of the survivors. The importance and the methodologies both ethnographic and literary (such as collecting oral narrative, life writings and literary writings) to revisit '84 shall be discussed in detail. Also, how writing can be emancipating shall be discussed in light of the attempt made at creating new literatures and rewriting histories by authenticating the experience of Chaurasi will be elaborated with narration of certain short stories and poems. About The Presenter: Dr. Ishmeet Kaur has varied interests ranging from Literatures of/from the Margins, Post-colonial Studies, Sikh Studies, Indigenous and Adivasi Literatures. She is also a poet and writes short stories both for adults and children. She was nominated as an “Inspired Teacher” for President of India’s in-residence program at Rashrapati Bhawan (June, 2015). She is also an Associate at IIAS, Shimla. She has lately published a book Texting the Scripture: Sri Guru Granth Sahib and the Visionary Poetics of Patrick White (2016). She is an Assistant Professor of English in the Centre for English Studies at Central University of Gujarat, Gandhinagar. At CUG, she has been engaged in teaching courses such as Marginality and Literature, Social Movements and Literature, Trauma and Violence Studies, Translation Studies and Research Methods. Follow us for updates https://www.sikhri.org Facebook: https://www.facebook.com/sikhresearchinstitute Instagram: https://www.instagram.com/sikh.research.institute Twitter: https://twitter.com/SikhRI
Bhagat Sadhna ji in Rag Bilaval | GGS 858 | Artist: Bhai Sarabjeet Singh Ji (Hazoori Ragi)
For king’s daughter, one became the disguiser. Though lustful and selfish, even his honor was preserved. 1. O! World-Guru! What’s Your virtue, if my deed isn’t rescinded? What’s the use of going to tiger’s sanctuary, if the jackal is going to eat you? 1. Reflect. For one drop of water, rain-bird suffers the pain. If breath leaves and ocean is obtained, it is of no use. 2 Being that’s tired, isn’t steady, how to give it solace? Drowned dead, found boat, tell me, who to board? 3. I am nothing, I have nothing, nothing is mine. At this moment, preserve Your servant Sadhna’s honor. 4 Bhagat Sadhna ji in Rag Bilaval | Guru Granth Sahib 858 ਬਾਣੀ ਸਧਨੇ ਕੀ ਰਾਗੁ ਬਿਲਾਵਲੁ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਨ੍ਰਿਪ ਕੰਨਿਆ ਕੇ ਕਾਰਨੈ ਇਕੁ ਭਇਆ ਭੇਖਧਾਰੀ ॥ ਕਾਮਾਰਥੀ ਸੁਆਰਥੀ ਵਾ ਕੀ ਪੈਜ ਸਵਾਰੀ ॥੧॥ ਤਵ ਗੁਨ ਕਹਾ ਜਗਤ ਗੁਰਾ ਜਉ ਕਰਮੁ ਨ ਨਾਸੈ ॥ ਸਿੰਘ ਸਰਨ ਕਤ ਜਾਈਐ ਜਉ ਜੰਬੁਕੁ ਗ੍ਰਾਸੈ ॥੧॥ ਰਹਾਉ ॥ ਏਕ ਬੂੰਦ ਜਲ ਕਾਰਨੇ ਚਾਤ੍ਰਿਕੁ ਦੁਖੁ ਪਾਵੈ ॥ ਪ੍ਰਾਨ ਗਏ ਸਾਗਰੁ ਮਿਲੈ ਫੁਨਿ ਕਾਮਿ ਨ ਆਵੈ ॥੨॥ ਪ੍ਰਾਨ ਜੁ ਥਾਕੇ ਥਿਰੁ ਨਹੀ ਕੈਸੇ ਬਿਰਮਾਵਉ ॥ ਬੂਡਿ ਮੂਏ ਨਉਕਾ ਮਿਲੈ ਕਹੁ ਕਾਹਿ ਚਢਾਵਉ ॥੩॥ ਮੈ ਨਾਹੀ ਕਛੁ ਹਉ ਨਹੀ ਕਿਛੁ ਆਹਿ ਨ ਮੋਰਾ ॥ ਅਉਸਰ ਲਜਾ ਰਾਖਿ ਲੇਹੁ ਸਧਨਾ ਜਨੁ ਤੋਰਾ ॥੪॥੧॥ _______________________________________________________________ Sabad is Infinite; we are very finite. This is our understanding at the moment, which was different yesterday and may evolve tomorrow, as we deepen our relationship with the Sabad. In this trans-creation, we have chosen to keep the repeating words in the Sabad same. We aspire to learn and retain the Divine attribute as used in the original Sabad and avoid terms like God or Lord.
Guru Gobind Singh Sahib: Through Visuals & Verse
Guru Gobind Singh Sahib was the 10th and last Guru of the Sikhs in a line of Prophets stretching from the 15th to the early 18th century that resulted in the formation of Sikhi: New Faith and its Followers. From its peaceful beginnings with Guru Nanak’s proclamation of Ik Oankar – One Creator – in the Panjab region sweeping most of South Asia, the followers of this Path transformed themselves into a theo-political force, personally connected with the Divine and publicly addressing injustices of caste and Mughal hegemony. The person who inaugurated the Khalsa as we know it today was Guru Gobind Singh. The tradition of ‘service’, ‘equality’ and ‘sacrifice’ began earlier than him, the institutionalization of the turban and the 5 K’s, the names Singh for men and Kaur for women, and the Saints-Warriors tradition was his great contribution. What is not often realized are his musical, scholarly, poetical, and spiritual contributions. Inni Kaur will attempt to look at his legacy through the eyes of a believer, and regardless of nationality or background connect you to the beauty of his wisdom.
Introducing Prof. Kartar Singh, Director of Gurmat Sangit Academy, Anandpur Sahib, Panjab. Pt.1
Part 1. of the Kirtan, Rag, Relationship Don't forget to Like, Share & Comment!!! Learn More: http://www.sikhri.org/
Introducing Bhai Kultar Singh, Hazori Ragi, Gurduara Bangla Sahib and Sis Ganj Sahib, Delhi Pt. 3
Introducing Bhai Kultar Singh, Hazori Ragi, Gurduara Bangla Sahib and Sis Ganj Sahib, Delhi Pt. 3 Part 3. of the Kirtan, Rag, Relationship Don't forget to Like, Share & Comment!!! Learn More: http://www.sikhri.org/
The Sikhi, The Khalsa and the Sikhs - Talk by Dr. Manisha Bangar
"hanne hanne mir" (a king in every saddle) There has not been a time as ripe as now to resurrect the unique "Miri and Piri" system, the true meanings of the "Sabads" and "Banis" in Guru Granth Sahib as inaugurated by the Sikh Gurus which have inspired humanity- spirited Sikhs in the last 700 years to establish a coercion free society based on equality of opportunity guided by a secular modern polity. The belief that every person is created a sovereign to make unhindered spiritual and material progress has been the foundation of the Sikh society. However, the current scenario which unfolds in India is nowhere near the vision of the Gurus. Nearly 70 years of Brahminical dominance in educational, economical, judicial and socio- religious - political sphere in Modern India by the self-arrogated traditionally hierarchical feudal upper varna class/castes brought about by the subversion including non-implementation of Constitutional policies ethics and egalitarian spirit , has led to the re- emergence of supremacist imperialistic ideology and practice moving the Mulniwasi Bahujans ( The Backward classes including religious groups the Muslims, Sikh, Christian or Buddhists) into a vulnerable terror infested atmosphere ever liable to face apathy indifference and unspeakable violence from non-constitutional illegal (ut organized) outfits that receive state protection. That the so-called secular liberal Intellectual space always remaining to be the unchallenged preserve of the same dominant class has resulted in a feeble, unpredictable non-radical and therefore ineffective resistance to these supremacist forces determined to establish "Brahmin Raj" under the garb of "Hindu or Ram Raj" has entrenched the situation more in favor of the oppressors. The fallout has been an overall escalation in religious bigotry, irrationality, ignorance and sharp decline in humanitarian values which nourish brotherhood mutual respect, knowledge capital and equality. In this pessimistic milieu, we should look for guidance and inspiration in Sikhi thought and practice as enunciated by Guru Nanak and the Sikh Gurus which has always illuminated the path of the suffering Mulniwasi Bahujans to attain material and spiritual sovereignty and demolish upper varna /caste thraldom. About the Presenter: Dr. Manisha Bangar National Vice-president, BAMCEF is a leading organizer of Mulniwasi Bahujans in India and the diaspora. A practicing Transplant Hepatologist Bangar is also an Associate Professor of Gastroenterology and Hepatology at the Deccan Institute of Medical Sciences, Hyderabad and is Council Member of national and south Asian forums of Hepatology. She writes and speak Asians regularly on many prominent print electronic and social media sites and since a decade and more has been invited to speak at many universities, human rights, civil society, Phuley Ambedkarite organizations in India and abroad, the United Nations, Columbia university, UC Davis, JNU, HCU, Interfaith and Public sector Organizations, on topics ranging from gender equality, health care, science, education to caste, patriarchy, bahujan issues, democracy nation, nationalism and Phuley -Ambedkar-Periyaar ideology and movement. She has been awarded by many international and national forums for her exemplary work in the arena Bahujan movement and Hepatology medicine.
Introducing Principal Sukhwant Singh, Baba Sucha Singh Gurmat Sangit Academy Pt. 2
Introducing Principal Sukhwant Singh, Director of Baba Sucha Singh Gurmat Sangit Academy, Amritsar, Panjab Pt. 2 Part 2. of the Kirtan, Rag, Relationship Don't forget to Like, Share & Comment!!! Learn More: http://www.sikhri.org/
Guru Ramdas Sahib in Rag Gond | Guru Granth Sahib 861 | Artist: Harpreet Neelam
Believing You, believing All-Pervasive, O! All-Pervasive Eyes, tongue and ears listen, body limbs and breath feel comfort. 1. Reflect. Here and there, in ten directions, in mountains and in straw, pervading equally. 1. Seeing All-Pervasive everywhere, the Owner of beings, the Chief. Nanak: In Sage’s company, recounting Supreme Cosmic wisdom, doubts and fears eliminated. 2 Guru Arjan Sahib in Rag Kalian | Guru Granth Sahib 1322 ਕਲਿਆਨ ਮਹਲਾ ੫ ਘਰੁ ੨ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਤੇਰੈ ਮਾਨਿ ਹਰਿ ਹਰਿ ਮਾਨਿ ॥ ਨੈਨ ਬੈਨ ਸ੍ਰਵਨ ਸੁਨੀਐ ਅੰਗ ਅੰਗੇ ਸੁਖ ਪ੍ਰਾਨਿ ॥੧॥ ਰਹਾਉ ॥ ਇਤ ਉਤ ਦਹ ਦਿਸਿ ਰਵਿਓ ਮੇਰ ਤਿਨਹਿ ਸਮਾਨਿ ॥੧॥ ਜਤ ਕਤਾ ਤਤ ਪੇਖੀਐ ਹਰਿ ਪੁਰਖ ਪਤਿ ਪਰਧਾਨ ॥. ਸਾਧਸੰਗਿ ਭ੍ਰਮ ਭੈ ਮਿਟੇ ਕਥੇ ਨਾਨਕ ਬ੍ਰਹਮ ਗਿਆਨ ॥੨॥੧॥੪॥ _____________________________________________________ Sabad is Infinite; we are very finite. This is our understanding at the moment, which was different yesterday and may evolve tomorrow, as we deepen our relationship with the Sabad. In this trans-creation, we have chosen to keep the repeating words in the Sabad same. We aspire to learn and retain the Divine attribute as used in the original Sabad and avoid terms like God or Lord.
Guru Arjan Sahib in Todi Rag | Guru Granth Sahib 717 | Artist: Harlove Singh
Remember All-Pervasive, All-Pervasive Nam with the Sage-Guru, Naturally the bliss remains day and night, my seed sprouts. Reflect. Fortunately met the Perfect-Guru whose limits cannot be measured, grabbed servant’s hand and pulled it out of the poisonous world-ocean. 1. Guru’s teachings ended birth and death. The door of suffering no more! Nanak bows again and again, enters Divine sanctuary. 2. ਟੋਡੀ ਮਹਲਾ ੫ ॥ ਸਾਧਸੰਗਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਚਿਤਾਰਾ ॥ ਸਹਜਿ ਅਨੰਦੁ ਹੋਵੈ ਦਿਨੁ ਰਾਤੀ ਅੰਕੁਰੁ ਭਲੋ ਹਮਾਰਾ ॥ ਰਹਾਉ ॥ ਗੁਰੁ ਪੂਰਾ ਭੇਟਿਓ ਬਡਭਾਗੀ ਜਾ ਕੋ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰਾ ॥ ਕਰੁ ਗਹਿ ਕਾਢਿ ਲੀਓ ਜਨੁ ਅਪੁਨਾ ਬਿਖੁ ਸਾਗਰ ਸੰਸਾਰਾ ॥੧॥ ਜਨਮ ਮਰਨ ਕਾਟੇ ਗੁਰ ਬਚਨੀ ਬਹੁੜਿ ਨ ਸੰਕਟ ਦੁਆਰਾ ॥ ਨਾਨਕ ਸਰਨਿ ਗਹੀ ਸੁਆਮੀ ਕੀ ਪੁਨਹ ਪੁਨਹ ਨਮਸਕਾਰਾ ॥੨॥੯॥੨੮॥ ------------------------------------------------------------------------------------- Sabad is Infinite; we are very finite. This is our understanding at the moment, which was different yesterday and may evolve tomorrow, as we deepen our relationship with the Sabad. In this trans-creation, we have chosen to keep the repeating words in the Sabad same. We aspire to learn and retain the Divine attribute as used in the original Sabad and avoid terms like God or Lord.
Guru Ramdas Sahib in Rag Jaitsari | Guru Granth Sahib 740 | Artist: Manjit Singh
I surrender to my own Guru, I sing for eight pahars1 the praise, of the All-Pervasive, the All-Pervasive. 1. I remember my own Divine Owner, the Knower of all hearts. 1. Reflect. As love develops for the Lotus-Feet, conduct becomes eternal, complete and immaculate. 2. By Truth-Exemplar’s Grace, the One comes to reside in the mind, the evil of many life-times leaves . 3. O! Compassionate Divine, bestow Grace on the meek. Nanak asks for Truth-Exemplar’s dust-blessing. 4. 1. Unit of time equaling 3 hours. 8 pahars make 24 hours. Guru Ramdas Sahib in Rag Jaitsari | Guru Granth Sahib 740 ਸੂਹੀ ਮਹਲਾ ੫ ॥ ਗੁਰ ਅਪੁਨੇ ਊਪਰਿ ਬਲਿ ਜਾਈਐ ॥ ਆਠ ਪਹਰ ਹਰਿ ਹਰਿ ਜਸੁ ਗਾਈਐ ॥੧॥ ਸਿਮਰਉ ਸੋ ਪ੍ਰਭੁ ਅਪਨਾ ਸੁਆਮੀ ॥ ਸਗਲ ਘਟਾ ਕਾ ਅੰਤਰਜਾਮੀ ॥੧॥ ਰਹਾਉ ॥ ਚਰਣ ਕਮਲ ਸਿਉ ਲਾਗੀ ਪ੍ਰੀਤਿ ॥ ਸਾਚੀ ਪੂਰਨ ਨਿਰਮਲ ਰੀਤਿ ॥੨॥ ਸੰਤ ਪ੍ਰਸਾਦਿ ਵਸੈ ਮਨ ਮਾਹੀ ॥ ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਵਿਖ ਜਾਹੀ ॥੩॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਦੀਨ ਦਇਆਲਾ ॥ ਨਾਨਕੁ ਮਾਗੈ ਸੰਤ ਰਵਾਲਾ ॥੪॥੧੭॥੨੩॥ __________________________________________ Sabad is Infinite; we are very finite. This is our understanding at the moment, which was different yesterday and may evolve tomorrow, as we deepen our relationship with the Sabad. In this trans-creation, we have chosen to keep the repeating words in the Sabad same. We aspire to learn and retain the Divine attribute as used in the original Sabad and avoid terms like God or Lord. http://www.sikhri.org/guru_granth_sahib_740
Guru Arjan Sahib in Rag Bilaval | Guru Granth Sahib 819 | Artist: Bhai Dharam Singh Zakhmi
In Transcendent’s sanctuary, hot winds don’t touch. O! Brother! Charmer’s periphery is on my four sides, The pain does not touch. 1 Met the Perfect Eternal-Guru who made this possible: Gave medicine of Charmer-Divine’s Nam1 to sustain the link to “The One.” Reflect. That Protector protected. All ailments eradicated. Nanak says: Grace felt. Divine support felt. 2. Divine Identification Guru Arjan Sahib in Rag Bilaval | Guru Granth Sahib 819
One Light: Text, Subtext and Supertext in the Translation of Gurbani
Gurbani gives us a code to help us understand ourselves as human beings on a spiritual journey. The Guru guides us to train the mind to find the Divine in our own hearts and within the entire Creation. Poetry engages language in a unique way. It uses text to deliberately provoke images, feelings, and ideas encoded in the subtext to convey the subtlety of existence. When it comes to Gurbani, the Guru also offers a view of the Universe and humanity that transcends the limits of any one linguistic, cultural or historical paradigm. We can name this the “supertext” of Gurbani. When approaching Gurbani, how do we take into consideration the text, subtext and supertext in the process of translation? This is the question we will explore together in this seminar.
Bhagat Ravidas in Suhi Rag | Guru Granth Sahib 793 | Artist: Bhai Dharam Singh Zakhmi
Whichever day comes, that day goes. Stay is impermanent, departure is imminent. Companions are departing. I too will be departing. Long journey ahead. Death hovering overhead. 1. O! Ignorant. Wake up! Why are you asleep? You deem the life in this world to be eternal. 1. Reflect. The One who gives life, also nourishes. Inside all beings, dispensing consumables. Embrace devotion, leave “I” and “mine.” At dawn, remember Nam1 within the heart. 2. Life is passing, Path is not beautified. Dusk descends. Everywhere darkness spreads. Ravidas says, O! Ignorant, crazy being, No Remembrance? The world is a perishable house. 3.
Guru Arjan Sahib in Rag Suhi | Guru Granth Sahib 737 | Artist: Bhai Surjeet Singh
Bride-lover is praise-worthy, recognizes the Divine, Follows Hukam, renounces ego, Dyed in Beloved, delight follows. 1. Listen girl-friend! The sign to meet the Divine: Surrender mind and body, forsake societal norms. 1. Reflect. Girl-friend counsels girl-friend, Earn what pleases the Divine, Such bride-lover remains cradled. 2. Caught in ego, one doesn’t enter the Mansion, Then regrets, when night passes, Unfortunate, self-oriented, suffers pain. 3. I would plea, if I thought Divine was far, Indestructible Divine permeates everywhere, Servant Nanak see’s the Presence and sings. 4. Guru Arjan Sahib in Rag Suhi | Guru Granth Sahib 737
Guru Amardas Sahib in Rag Sorath | Guru Granth Sahib 644 | Artist: Bhai Sarabjeet Singh
Brimful Immortal nectar is within the home. Self-oriented cannot taste it. As musk deer knows not its fragrance, wanders astray in doubt. Forsakes Immortal nectar, gathers poison, Creator You puzzle. Rare Guru-oriented gain insight, see Supreme Cosmic within. Body and Mind become Cool, tongue tastes All-Pervasive. Only Sabad1 births Nam2, only Sabad bonds union. Without Sabad entire world is mad, life is lost in vain. Nanak: Only One-Sabad is the Immortal nectar, Guru-oriented receive it. 2. 1. Literally “The Word.” Popularly refers to the hymns in the Guru Granth Sahib. 2. Divine Identification Guru Amardas Sahib in Rag Sorath | Guru Granth Sahib 644
Guru Arjan Sahib in Rag Gujari | Guru Granth Sahib 498 | Artist: Bhai Avtar Singh
Day and night remember Beloved. Delay not even for a moment. Truth-Exemplar’s service develops reverence; forsakes pride and stubbornness. 1. Colorful Enticer is my life’s honor, Dwells within the heart, seeing the play, mind is enticed. 1. Reflect. By remembering Whom mind experiences bliss, removes mind’s rust. Nanak: Splendor of meeting cannot be described…it is beyond expression. 2. Guru Arjan Sahib in Rag Gujari | Guru Granth Sahib 498
Ghallugharas: Politics of Genocide
The webinar will cover Ghallugharas: Politics of Genocide: - Guru Nanak Sahib’s Response - 18th Century vs 20th Century - State vs Sikh Narrative - 1984 Revelations - Response Today About The Presenter: Harinder Singh is a widely respected educator and thinker who is deeply in love with 1Force, the Oneness that radiates in all. Love and Justice symbiotic paradigm propels him to leverage public awareness for social change. He currently serves as the Senior Fellow, Research & Policy, at the Sikh Research Institute. Mr. Singh co-founded the Sikh Research Institute and the Panjab Digital Library, organized the Free Akal Takht movement, and envisioned Kaur and Singh Academy. He served on the boards of the National Conference on Community and Justice, The Fellowship of Activists to Embrace Humanity, The Nanakshahi Trust, among others. He is an author and sought-after public speaker, raising the consciousness of audience around the world. He regularly appears on radio and television programs globally. He also consults on curriculums, exhibitions, and films. He holds a BS in Aerospace Engineering, MS in Engineering Management, and MPhil in Guru Granth Sahib. He is Guru’s Sikh, Panjab’s lover, and Begampura’s Jedi. http://www.sikhri.org/programs
Guru Teghbahadur Sahib in Rag Sarang | GGS 1231 | Artist: Unknown
No one is your support except the All-Pervasive. Who are mother, father, children and wife? Who is whose sibling? 1. Reflect. Wealth, land and all possessions which you consider your own. When body leaves nothing goes with it. Why be attached to them? 1. Compassionate to meek, forever the destroyer, you haven’t developed inclination towards that One. Says Nanak: Entire world is transitory like a night-dream. 2. Guru Teghbahadur Sahib in Rag Sarang | Guru Granth Sahib 1231 ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਗੁ ਸਾਰੰਗ ਮਹਲਾ ੯ ॥ ਹਰਿ ਬਿਨੁ ਤੇਰੋ ਕੋ ਨ ਸਹਾਈ ॥ ਕਾਂ ਕੀ ਮਾਤ ਪਿਤਾ ਸੁਤ ਬਨਿਤਾ ਕੋ ਕਾਹੂ ਕੋ ਭਾਈ ॥੧॥ ਰਹਾਉ ॥ ਧਨੁ ਧਰਨੀ ਅਰੁ ਸੰਪਤਿ ਸਗਰੀ ਜੋ ਮਾਨਿਓ ਅਪਨਾਈ ॥ ਤਨ ਛੂਟੈ ਕਛੁ ਸੰਗਿ ਨ ਚਾਲੈ ਕਹਾ ਤਾਹਿ ਲਪਟਾਈ ॥੧॥ ਦੀਨ ਦਇਆਲ ਸਦਾ ਦੁਖ ਭੰਜਨ ਤਾ ਸਿਉ ਰੁਚਿ ਨ ਬਢਾਈ ॥ ਨਾਨਕ ਕਹਤ ਜਗਤ ਸਭ ਮਿਥਿਆ ਜਿਉ ਸੁਪਨਾ ਰੈਨਾਈ ॥੨॥ Sabad is Infinite; we are very finite. This is our understanding at the moment, which was different yesterday and may evolve tomorrow, as we deepen our relationship with the Sabad. In this trans-creation, we have chosen to keep the repeating words in the Sabad same. We aspire to learn and retain the Divine attribute as used in the original Sabad and avoid terms like God or Lord. http://www.sikhri.org/guru_granth_sahib_shabad_1231
Guru Ramdas Sahib in Rag Bairari | Guru Granth Sahib 720 | Artist: Unknown
O! My mind, utter the Charmer-Divine’s Nam for liberation. Millions upon millions of transgressions totally eliminated, All-Pervasive enables world-ocean crossing. 1. Reflect. All-Pervasive Divine abides in the body-town, All-Pervasive is fear-less, foe-less, form-less. All-Pervasive wasn’t visible though dwelling nearby, All-Pervasive is discovered through Guru-reflection. 1. All-Pervasive Self is the lender, appraiser, jewel, diamond. All-Pervasive Self created the expanse. Nanak: Graced one buys All-Pervasive Nam, That one is the eternal lender and trader. 2. Guru Ramdas Sahib ji in Rag Bairari | Guru Granth Sahib 720 ਬੈਰਾੜੀ ਮਹਲਾ ੪ ॥ ਜਪਿ ਮਨ ਰਾਮ ਨਾਮੁ ਨਿਸਤਾਰਾ ॥ ਕੋਟ ਕੋਟੰਤਰ ਕੇ ਪਾਪ ਸਭਿ ਖੋਵੈ ਹਰਿ ਭਵਜਲੁ ਪਾਰਿ ਉਤਾਰਾ ॥੧॥ ਰਹਾਉ ॥ ਕਾਇਆ ਨਗਰਿ ਬਸਤ ਹਰਿ ਸੁਆਮੀ ਹਰਿ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਨਿਰੰਕਾਰਾ ॥ ਹਰਿ ਨਿਕਟਿ ਬਸਤ ਕਛੁ ਨਦਰਿ ਨ ਆਵੈ ਹਰਿ ਲਾਧਾ ਗੁਰ ਵੀਚਾਰਾ ॥੧॥ ਹਰਿ ਆਪੇ ਸਾਹੁ ਸਰਾਫੁ ਰਤਨੁ ਹੀਰਾ ਹਰਿ ਆਪਿ ਕੀਆ ਪਾਸਾਰਾ ॥ ਨਾਨਕ ਜਿਸੁ ਕ੍ਰਿਪਾ ਕਰੇ ਸੁ ਹਰਿ ਨਾਮੁ ਵਿਹਾਝੇ ਸੋ ਸਾਹੁ ਸਚਾ ਵਣਜਾਰਾ ॥੨॥੪॥ ___________________________________________________________ Sabad is Infinite; we are very finite. This is our understanding at the moment, which was different yesterday and may evolve tomorrow, as we deepen our relationship with the Sabad. In this trans-creation, we have chosen to keep the repeating words in the Sabad same. We aspire to learn and retain the Divine attribute as used in the original Sabad and avoid terms like God or Lord. http://www.sikhri.org/all_pervasive_enables_world_ocean_crossing
Guru Arjan Sahib in Rag Todi | Guru Granth Sahib 713 | Artist: Bhai Avtar Singh
O! Eternal-Guru, I have come to Your sanctuary to receive the comfort and glory of All-Pervasive Nam, and to remove my anxieties. 1. Reflect. Cannot think of another abode, defeated, I fall at Your door. Ignore the record, liberate without the record, free me the virtue-less. Ever Forgiver, Ever-Compassionate, Supporter of all, Votary Nanak follows Truth-Exemplar, save me this time. 2. Guru Arjan Sahib in Rag Todi | Guru Granth Sahib 713
Guru Arjan Sahib in Rag Dhanasari | Guru Granth Sahib 683 | Artist: Gurmit Singh
O! All-Pervasive, O! Earth-Force, O! Destroyer of sorrow, Bestow Nam to Your votary who has come to Your humble sanctuary. O! Divine! Glance at me, graciously save me, grab my arm, and pull me out of the well. Reflect. Blinded by lust and anger, caught in deception, Numerous vices have totally covered body. Without the Divine there is no other Protector, O! Sanctuary-Warrior, help me remember Nam. 1. Uplifter of fallen, Saviour of beings, even the Veda* readers don’t know Your limits. O! Ocean of Virtues and Comfort, O! Jewel-Mine Supreme Cosmic, Nanak sings recognizing the devotee’s Lover. 2. Guru Arjan Sahib in Dhanasari Rag | Guru Granth Sahib 683 *Hindu religious text ਧਨਾਸਰੀ ਮਹਲਾ ੫ ਘਰੁ ੯ ਪੜਤਾਲ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਹਰਿ ਚਰਨ ਸਰਨ ਗੋਬਿੰਦ ਦੁਖ ਭੰਜਨਾ ਦਾਸ ਅਪੁਨੇ ਕਉ ਨਾਮੁ ਦੇਵਹੁ ॥ ਦ੍ਰਿਸਟਿ ਪ੍ਰਭ ਧਾਰਹੁ ਕ੍ਰਿਪਾ ਕਰਿ ਤਾਰਹੁ ਭੁਜਾ ਗਹਿ ਕੂਪ ਤੇ ਕਾਢਿ ਲੇਵਹੁ ॥ ਰਹਾਉ ॥ ਕਾਮ ਕ੍ਰੋਧ ਕਰਿ ਅੰਧ ਮਾਇਆ ਕੇ ਬੰਧ ਅਨਿਕ ਦੋਖਾ ਤਨਿ ਛਾਦਿ ਪੂਰੇ ॥ ਪ੍ਰਭ ਬਿਨਾ ਆਨ ਨ ਰਾਖਨਹਾਰਾ ਨਾਮੁ ਸਿਮਰਾਵਹੁ ਸਰਨਿ ਸੂਰੇ ॥੧॥ ਪਤਿਤ ਉਧਾਰਣਾ ਜੀਅ ਜੰਤ ਤਾਰਣਾ ਬੇਦ ਉਚਾਰ ਨਹੀ ਅੰਤੁ ਪਾਇਓ ॥ ਗੁਣਹ ਸੁਖ ਸਾਗਰਾ ਬ੍ਰਹਮ ਰਤਨਾਗਰਾ ਭਗਤਿ ਵਛਲੁ ਨਾਨਕ ਗਾਇਓ ॥੨॥੧॥੫੩॥ ----------------------------------------- Sabad is Infinite; we are very finite. This is our understanding at the moment, which was different yesterday and may evolve tomorrow, as we deepen our relationship with the Sabad. In this trans-creation, we have chosen to keep the repeating words in the Sabad same. We aspire to learn and retain the Divine attribute as used in the original Sabad and avoid terms like God or Lord. http://www.sikhri.org/o_divine_glance_at_me_graciously_save_me_grab_my_arm_and_pull_me_out_of_the_well
Vaisakhi - The Journey of the Sovereigns
About the Presentation: In 1469 the Sun and Lion manifest on this earth to illuminate the inherent presence of Divine in all hearts and minds. It then took 230 years to inaugurate the community of pure-sovereigns that dedicated themselves to these ideals. The ceremony of initiation into this order of the Khalsa was first conducted in a dramatic manner by the Tenth Father (Dasam Pita) in 1699. This webinar will explore the significance of Vaisakhi through the infrequently discussed yet profound significance of the adding of sweets by the Soveriegn Mother (Mata Sahib Kaur) as well as the backgrounds and dedication of the first Five Lovers (Panj Piare). We will also discuss various ways in which we can pay homage to their contributions and propagate the values they manifest in the way they lived and died. About the Presenter: Inderpreet Singh is a technology professional focusing on networking, security and solution architecture . He is currently a Principal Solutions Architect working for a technology firm focusing on modernization of DMV systems and applications. His passion is Sikhi and Sikh community related community projects and he is heavily involved with Sikh youth camps, retreats and conferences, where he conducts seminars, lectures and interactive workshops on Gurmat-related topics. Inderpreet has frequently spoken at Interfaith conferences and events. He is currently a member of the Board of Directors of the Sikh Research Institute and a Board of Advisor for the Sikh Coalition. Inderpreet grew up in India, Canada, Japan and the US and now he continues to grow in Chelmsford, MA. https://sikhri.org/people/inderpreet-singh
Guru Arjan Sahib in Asa Rag | Guru Granth Sahib 406 | Artist: Bhai Avtar Singh
That Husband-Beloved’s Love. 1. Reflect. Gold, jewels, elephant-size pearls, rubies—no, nope, none. 1. No empire, opulence, power or indulgence; Craved not even a tiny bit. 2. In True congregation’s humble sanctuary and devotion The comfort of comforts is obtained. Nanak: Burning vanishes upon Experiencing Husband-Beloved’s Love. 3. Guru Arjan Sahib in Asa Rag | Guru Granth Sahib 406
Guru Ramdas Sahib in Rag Jaitsari | Guru Granth Sahib 696 | Artist: Bhai Dharam Singh Zakhmi
When Guru’s hand was placed on my forehead, All-Pervasive’s jewel-like Nam came to reside in my heart. Through Guru’s gift of Nam, many life-times of evilest pain and debt were removed. 1. My mind recites Charmer-Divine’s Nam, the source of all wealth. Perfect Guru instilled All-Pervasive’s Nam—without Nam life is pointless. Reflect. Without Guru, the self-centered are foolish, Every day remain trapped in illusion. Never serving at the feet of Goodness, Entire lives become worthless. 2. Those serving at the feet-base of Goodness-Guru become Master’s own and lives become fruitful. O Master of the Universe, All-Pervasive, grace me to be the votary of the votary of Your votaries. 3. We are blind, wisdom-less, unwise… How can we walk the Path? O Guru, grant us the blind ones, Your hem so commoner Nanak may walk in harmony. 4. ਜੈਤਸਰੀ ਮਹਲਾ ੪ ਘਰੁ ੧ ਚਉਪਦੇ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ॥ ਮੇਰੈ ਹੀਅਰੈ ਰਤਨੁ ਨਾਮੁ ਹਰਿ ਬਸਿਆ ਗੁਰਿ ਹਾਥੁ ਧਰਿਓ ਮੇਰੈ ਮਾਥਾ ॥ ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਬਿਖ ਦੁਖ ਉਤਰੇ ਗੁਰਿ ਨਾਮੁ ਦੀਓ ਰਿਨੁ ਲਾਥਾ ॥੧॥ ਮੇਰੇ ਮਨ ਭਜੁ ਰਾਮ ਨਾਮੁ ਸਭਿ ਅਰਥਾ ॥ ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਬਿਨੁ ਨਾਵੈ ਜੀਵਨੁ ਬਿਰਥਾ ॥ ਰਹਾਉ ॥ ਬਿਨੁ ਗੁਰ ਮੂੜ ਭਏ ਹੈ ਮਨਮੁਖ ਤੇ ਮੋਹ ਮਾਇਆ ਨਿਤ ਫਾਥਾ॥ ਤਿਨ ਸਾਧੂ ਚਰਣ ਨ ਸੇਵੇ ਕਬਹੂ ਤਿਨ ਸਭੁ ਜਨਮੁ ਅਕਾਥਾ ॥੨॥ ਜਿਨ ਸਾਧੂ ਚਰਣ ਸਾਧ ਪਗ ਸੇਵੇ ਤਿਨ ਸਫਲਿਓ ਜਨਮੁ ਸਨਾਥਾ॥ ਮੋ ਕਉ ਕੀਜੈ ਦਾਸੁ ਦਾਸ ਦਾਸਨ ਕੋ ਹਰਿ ਦਇਆ ਧਾਰਿ ਜਗੰਨਾਥਾ ॥੩॥ ਹਮ ਅੰਧੁਲੇ ਗਿਆਨਹੀਨ ਅਗਿਆਨੀ ਕਿਉ ਚਾਲਹ ਮਾਰਗਿ ਪੰਥਾ ॥ ਹਮ ਅੰਧੁਲੇ ਕਉ ਗੁਰ ਅੰਚਲੁ ਦੀਜੈ ਜਨ ਨਾਨਕ ਚਲਹ ਮਿਲੰਥਾ ॥੪॥੧॥ --------------------------------------------------------------------------------------------------------- Sabad is Infinite; we are very finite. This is our understanding at the moment, which was different yesterday and may evolve tomorrow, as we deepen our relationship with the Sabad. In this trans-creation, we have chosen to keep the repeating words in the Sabad same. We aspire to learn and retain the Divine attribute as used in the original Sabad and avoid terms like God or Lord.
Panjabi Poets Saluting ‘Emperor-Prophet’
Discussed topics: • Context of 350th Prakash Purab (Illumination Day) Commemorations • Tribute to Guru Gobind Singh Sahib, Nanak the Tenth Sovereign • Sikh, Hindu and Muslim Poets from Land of Five Rivers • Celebration to mark World Poetry Day on 21 Mar 2017 • Life, Legacy & Impact on Panjab, South Asia, and Globe About the Presenter: Harinder Singh is a widely respected educator and thinker who is deeply in love with 1Force, the Oneness that radiates in all. Mr. Singh co-founded the Sikh Research Institute and the Panjab Digital Library, organized the Free Akal Takht movement, and envisioned Kaur and Singh Academy. He is an author and sought after public speaker, raising consciousness of audience around the world.
Bhagat Ravidas ji in Gujri Rag | Guru Granth Sahib 525 | Artist: Bhai Harjinder Singh
Suckling calf contaminated the milk, Bees spoiled the flower. Fish the water. 1. O Mother! What do I offer the Earth-Force in worship? I have no worthy flower for the Incomparable. 1. Reflect. Snakes ensnare Mailagar* sandalwood trees, Poison and Nectar dwell together. 2. Incense, lamps and edible idol offerings are contaminated due to odor. How then are Your votaries to worship You? 3. I dedicate body and mind, offer them in worship, By Guru’s Grace the Immaculate is realized. 4. “I don’t know how to worship or venerate You,” says Ravidas. “How will I fare?” 5. *Sandalwood trees that are on the Malya mountain. ਗੂਜਰੀ ਸ੍ਰੀ ਰਵਿਦਾਸ ਜੀ ਕੇ ਪਦੇ ਘਰੁ ੩ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਦੂਧੁ ਤ ਬਛਰੈ ਥਨਹੁ ਬਿਟਾਰਿਓ ॥ ਫੂਲੁ ਭਵਰਿ ਜਲੁ ਮੀਨਿ ਬਿਗਾਰਿਓ ॥੧॥ ਮਾਈ ਗੋਬਿੰਦ ਪੂਜਾ ਕਹਾ ਲੈ ਚਰਾਵਉ ॥ ਅਵਰੁ ਨ ਫੂਲੁ ਅਨੂਪੁ ਨ ਪਾਵਉ ॥੧॥ ਰਹਾਉ ॥ ਮੈਲਾਗਰ ਬੇਰ੍ਹੇ ਹੈ ਭੁਇਅੰਗਾ ॥ ਬਿਖੁ ਅੰਮ੍ਰਿਤੁ ਬਸਹਿ ਇਕ ਸੰਗਾ ॥੨॥ ਧੂਪ ਦੀਪ ਨਈਬੇਦਹਿ ਬਾਸਾ ॥ ਕੈਸੇ ਪੂਜ ਕਰਹਿ ਤੇਰੀ ਦਾਸਾ ॥੩॥ ਤਨੁ ਮਨੁ ਅਰਪਉ ਪੂਜ ਚਰਾਵਉ ॥ ਗੁਰ ਪਰਸਾਦਿ ਨਿਰੰਜਨੁ ਪਾਵਉ ॥੪॥ ਪੂਜਾ ਅਰਚਾ ਆਹਿ ਨ ਤੋਰੀ ॥ ਕਹਿ ਰਵਿਦਾਸ ਕਵਨ ਗਤਿ ਮੋਰੀ ॥੫॥੧॥ Sabad is Infinite; we are very finite. This is our understanding at the moment, which was different yesterday and may evolve tomorrow, as we deepen our relationship with the Sabad. In this trans-creation, we have chosen to keep the repeating words in the Sabad same. We aspire to learn and retain the Divine attribute as used in the original Sabad and avoid terms like God or Lord. http://www.sikhri.org/i_have_no_worthy_flower_for_the_incomparable
Sikhs in Mainstream Media
Sikhs have a small and extremely limited presence in the mainstream media. Even though the Sikh community has been active in every walk of life - athletics, politics, scientists, writers, filmmakers, cartoonists etc our stories are often relegated to the "religious" section in the media. In today's world media dictates the narrative and opinions. If we Sikhs don't tell our stories, nobody else will. Harleen, a documentary film maker talks about her projects, her journey and her challenges. She shares her vision of how Sikh stories can be better integrated with mainstream stories. About the Presenter: Harleen is an independent film maker and makes her movies under the banner Kaur Films. Prior to making films, she worked as a marketing professional, and launched various media campaigns for consumer product brands. Born and raised in India, Harleen now calls San Francisco bay area as her home. Here she devotes her time to various organizations including serving as a member of the jury for the United Nations Association Film Festival (UNAFF). Her other interests include photography and golf.
Guru Arjan Sahib in Asa Rag | Guru Granth Sahib 404 | Artist: Bhai Avtar Singh
Sabad is our loving immortal-stream, Guru hasn’t held it back from the mind— Not even for an instant, O! People. 1. Reflect. Sabad colors in Creator’s Color, Envisions, touches, blossoms and delights, O! People. 1. Nanak on Sabad: Moment’s remembrance reaches the Guru, Every breath lifts the fear, String a garland of All-Pervasive around the neck, and cherish it in the heart, O! People. 2. ਆਸਾ ਮਹਲਾ ੫ ॥ ਹਮਾਰੀ ਪਿਆਰੀ ਅੰਮ੍ਰਿਤ ਧਾਰੀ ਗੁਰਿ ਨਿਮਖ ਨ ਮਨ ਤੇ ਟਾਰੀ ਰੇ ॥੧॥ ਰਹਾਉ ॥ ਦਰਸਨ ਪਰਸਨ ਸਰਸਨ ਹਰਸਨ ਰੰਗਿ ਰੰਗੀ ਕਰਤਾਰੀ ਰੇ ॥੧॥ ਖਿਨੁ ਰਮ ਗੁਰ ਗਮ ਹਰਿ ਦਮ ਨਹ ਜਮ ਹਰਿ ਕੰਠਿ ਨਾਨਕ ਉਰਿ ਹਾਰੀ ਰੇ ॥੨॥੫॥੧੩੪॥ Guru Arjan Sahib in Asa Rag | Guru Granth Sahib 404 Sabad is Infinite; we are very finite. This is our understanding at the moment, which was different yesterday and may evolve tomorrow, as we deepen our relationship with the Sabad. In this trans-creation, we have chosen to keep the repeating words in the Sabad same. We aspire to learn and retain the Divine attribute as used in the original Sabad and avoid terms like God or Lord. http://www.sikhri.org/guru_hasnt_held_it_back_from_the_mind
Bhagat Ravidas ji in Gauri Bairagan Rag | GGS345 | Artist: Prof Paramjit Singh
The path is mountainous and very treacherous, All I have is this virtue-less ox-mind. O! Charmer-Divine, this is my one plea: Protect my capital, O! Darkness-Destroyer. 1. O! People, if I meet a trader of the Charmer-Divine, then my caravan of ox-carts will be loaded. 1. Reflect. I am a trader of the Charmer-Divine, trading for intuitive wisdom. I have loaded the wealth of Charmer-Divine’s Nam, The world has loaded the poison. 2. Knowers of this world and beyond, write whatever pleases you. The Messenger of Death cannot punish me, for I have cast aside all entanglements. 3. The world is like the temporary color of the safflower, The color-love of my Charmer-Divine is permanent, like the dye of the madder plant, says Ravidas, the tanner. 4. ੴ ਸਤਿ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਗਉੜੀ ਬੈਰਾਗਣਿ ਰਵਿਦਾਸ ਜੀਉ ॥ ਘਟ ਅਵਘਟ ਡੂਗਰ ਘਣਾ ਇਕੁ ਨਿਰਗੁਣੁ ਬੈਲੁ ਹਮਾਰ ॥. ਰਮਈਏ ਸਿਉ ਇਕ ਬੇਨਤੀ ਮੇਰੀ ਪੂੰਜੀ ਰਾਖੁ ਮੁਰਾਰਿ ॥੧॥ ਕੋ ਬਨਜਾਰੋ ਰਾਮ ਕੋ ਮੇਰਾ ਟਾਂਡਾ ਲਾਦਿਆ ਜਾਇ ਰੇ ॥੧॥ ਰਹਾਉ ॥ ਹਉ ਬਨਜਾਰੋ ਰਾਮ ਕੋ ਸਹਜ ਕਰਉ ਬ੍ਯ੍ਯਾਪਾਰੁ ॥ ਮੈ ਰਾਮ ਨਾਮ ਧਨੁ ਲਾਦਿਆ ਬਿਖੁ ਲਾਦੀ ਸੰਸਾਰਿ ॥੨॥ ਉਰਵਾਰ ਪਾਰ ਕੇ ਦਾਨੀਆ ਲਿਖਿ ਲੇਹੁ ਆਲ ਪਤਾਲੁ ॥ ਮੋਹਿ ਜਮ ਡੰਡੁ ਨ ਲਾਗਈ ਤਜੀਲੇ ਸਰਬ ਜੰਜਾਲ ॥੩॥ ਜੈਸਾ ਰੰਗੁ ਕਸੁੰਭ ਕਾ ਤੈਸਾ ਇਹੁ ਸੰਸਾਰੁ ॥ ਮੇਰੇ ਰਮਈਏ ਰੰਗੁ ਮਜੀਠ ਕਾ ਕਹੁ ਰਵਿਦਾਸ ਚਮਾਰ ॥੪॥੧॥ Bhagat Ravidas ji in Gauri Bairagan Rag | Guru Granth Sahib 345 -------------------------------------------------------------------------------- Sabad is Infinite; we are very finite. This is our understanding at the moment, which was different yesterday and may evolve tomorrow, as we deepen our relationship with the Sabad. In this trans-creation, we have chosen to keep the repeating words in the Sabad same. We aspire to learn and retain the Divine attribute as used in the original Sabad and avoid terms like God or Lord. http://www.sikhri.org/then_my_caravan_of_ox
The Secular Sikh Maharaja and His Muslim Wife: Rani Gulbahar Begum
This presentation will examine Maharaja Ranjit Singh’s role as a secular ruler through a 19th century tomb in Lahore built by Rani Gulbahar Begum, his Muslim wife. The Maharaja’s religious non-discriminatory policies will be discussed based on information gleaned from his court chronicles and some official documents in the Lahore Museum collection. The tomb’s architectural and ornamental features will also be viewed to understand the tastes and craftsmanship of nineteenth century Punjabi patrons and artists.
ਝਿਮਿ ਝਿਮਿ ਵਰਸੈ ਅੰਮ੍ਰਿਤ ਧਾਰਾ | Bhai Gurmeet Singh | Guru Arjan Sahib in Majh Rag | GGS 102
Everything is within the home; nothing is outside, One searching outside is deluded by doubt, Through Guru’s Grace, the one who has realized the Divine within, is joyous inwardly and outwardly, O! Breath of Breath, O! Life of Life. 1. Slowly and gently rains the immortal stream, Mind drinks, listening and reflecting on Sabad, Bliss, elation experienced day and night, Endless All-Pervasive play, O! Breath of Breath, O! Life of Life. 2. Lifetimes of separation, now united. Through Sage-Guru’s Grace, dried becomes green, Wisdom attained, Nam realized, Became Guru-oriented, meeting occurred, O! Breath of Breath, O! Life of Life. 3. As the waves of water merge into the water, so does light merge into the Light. Nanak: When the curtain of doubt is lifted, wanderings cease O! Breath of Breath, O! Life of Life. 4. http://www.sikhri.org/jhim_jhim_barse Sabad is Infinite; we are very finite. This is our understanding at the moment, which was different yesterday and may evolve tomorrow, as we deepen our relationship with the Sabad. In this trans-creation, we have chosen to keep the repeating words in the Sabad same. We aspire to learn and retain the Divine attribute as used in the original Sabad and avoid terms like God or Lord.
My mind pines for Guru’s vision | Guru Granth Sahib 96 | Artist: Prof Surinder Singh
My mind pines for Guru’s vision, It pleads like a thirsty chatrik*. Thirst unquenchable, tranquility impossible, without vision of Beloved-Guru, O! Life of Life, O! Breath of Breath. 1. I adore You, adoringly centered on Truth-Exemplar Beloved Guru’s vision, O! Life of Life, O! Breath of Breath. 1. Reflect. Your peaceful face, O! Life of Life, O! Breath of Breath; Your lyrics emit a natural melody. It has been a while since I have seen the Master-Archer. Fortunate is the homeland-heart where You dwell, My Beloved Friend, Darkness-Destroyer, O! Life of Life, O! Breath of Breath. 2. I adore You, adoringly centered on Beloved-Guru, Friend, Darkness-Destroyer, O! Life of Life, O! Breath of Breath. 1. Reflect. One moment without meeting You becomes like the age of ignorance. When can I meet You, Dear, Divine-like? My night is not passing, I cannot sleep without a glimpse of Guru’s Court, O! Life of Life, O! Breath of Breath. 3. I adore You, adoringly centered on Guru’s Eternal Court, O! Life of Life, O! Breath of Breath. 1. Reflect. By good fortune, Truth-Exemplar Guru united me, I discovered the Immortal-Divine within my home-heart. I serve never parting for a moment, even for an instant; Servant Nanak is Your votary, O! Life of Life, O! Breath of Breath. 4. I adore You, adoringly centered, servant Nanak Your votary, O! Life of Life, O! Breath of Breath. 1. Reflect. *Pied Crested Cuckoo bird. Poets describe this bird as being unwilling to drink the water found on earth. It will only drink rain water as it drops from the skies. Guru Arjan Sahib in Majh Rag | Guru Granth Sahib 96 Sabad is Infinite; we are very finite. This is our understanding at the moment, which was different yesterday and may evolve tomorrow, as we deepen our relationship with the Sabad. In this trans-creation, we have chosen to keep the repeating words in the Sabad same. We aspire to learn and retain the Divine attribute as used in the original Sabad and avoid terms like God or Lord. Transcreation: Inni Kaur & Harinder Singh http://www.sikhri.org/sabad_of_the_week3
Guru Gobind Singh Sahib: Emperor-Prophet
Harinder Singh (Senior Fellow, Research & Policy) speaks on the topic of: Guru Gobind Singh Sahib: Emperor-Prophet - Life & Legacy - Sources & Context Read Harinder Singh's Blog here: http://www.sikhri.org/how_may_i_visualize_guru_gobind_singh_sahib
Bhai Avtar Singh - Tohi Mohi Mohi Tohi Antar Kaisa GGS93
You and I, I and You; what’s the difference? Like gold and its bracelet; like water and its wave. 1. If we did not transgress, O Infinite! How would Nam be the Redeemer? 1. Reflect. You the Commander are the Knower. Divine and votary recognize each other. 2. I seek this wisdom—let the body remember; Can someone teach Ravidas, ‘The One’ pervades everyone equally? 3. Bhagat Ravidas ji in Siri Rag | Guru Granth Sahib 93 Translated by Inni Kaur & Harinder Singh Sabad is Infinite; we are very finite. This is our understanding at the moment, which was different yesterday and may evolve tomorrow, as we deepen our relationship with the Sabad. In this trans-creation, we have chosen to keep the repeating words in the Sabad same. We aspire to learn and retain the Divine attribute as used in the original Sabad and avoid terms like God or Lord.
Rang Ratta Mera Sahib in Siri Rag | Guru Granth Sahib 23 | Artist: Bibi Geeta Kaur
You are the Lover, You are the Love, You are the Enjoyer. You are the bride, You are the Groom, You are the bed. 1. My Sovereign is dyed in color-love, totally permeating everywhere. 1. Reflect. You are the fisherman, You are the fish; You are the water, You are the net. You are the weight in the net, You are the inside bait. 2. You love in many ways; O Maiden! This is my Beloved. Continuously enjoying bride-lovers, look at my plight too. 3. Hear my plea, prays Nanak: You are the pool, You are the swan, You are the lotus, You are the water-lily; You behold all in blooming-joyousness. 4. Guru Nanak Sahib in Siri Rag | Guru Granth Sahib 23 Sabad is Infinite; we are very finite. This is our understanding at the moment, which was different yesterday and may evolve tomorrow, as we deepen our relationship with the Sabad. In this trans-creation, we have chosen to keep the repeating words in the Sabad same. We aspire to learn and retain the Divine attribute as used in the original Sabad and avoid terms like God or Lord.
Char Sahibzade: Invincible, Warrior, Brave, Victory Confirmation
The dictionary describes the word ‘Inspire’ as "to influence, move, or guide by divine or supernatural”. Guru Sahib tells us in his Bani that if you want to create a prodigy tell your children stories of their ancestors. One such story for our children is the life of the Char Sahibzade! This webinar looks at the lives of the 4 Sahibzadey and takes a close look at the "code" that they lived by. Some questions that we will answer together are: What were some key values and how do we know?
Sikhism Explained - Podcast
Inderpreet Singh, Chair of the Sikh Research Institute, talks with Jay Bradley of the WBZ NewsRadio 1030 about some of the common misconceptions surrounding Sikhism and some of the bonds shared with other religions.
My Pitaji - Inni Kaur - “One Man, Many Legacies”
To the world, he is Bhai Vir Singh, the “Sixth River of Panjab.” To me, he is simply Pitaji. There are no family or blood ties, but there is a bond that transcends time and space. He used to say, “the ones who want to meet me, can meet me through my writings.” I met him through his verses. His monumental work, Guru Nanak Chamatkar, brought everything to life for me and I learned about the First Nanak through his eyes. His expositions of the Sabad, kindled within me the desire to experience the fragrance of Nam. This talk is about my journey of discovery, and falling in love with Sikhi, through Pitaji’s inspirational writings.
Investment and Sikhi
A beginners guide to investing in the stock market in the most efficient way possible and ethically sound. We will explore misconceptions about investing and also give you some strategies on how you can start today. Manpreet Singh will explore the best ways to invest in America using Sikhi wisdom and Sikhi inspired techniques.
1984: After the Darkness
1984: After the Darkness - June-November in Personal Memory - Genocide in Collective Sikh Psyche - Confronting Injustice with Light-Love
Consensus Building Among 30 Million Sikhs: Reviving the Tradition of Sarbat Khalsa in a Global Context
Examining several possible models of Sarbat Khalsa, based on the historical information available, this webinar will explore what Sarbat Khalsa might look like within a global context for 30 million Sikhs. What exactly is the unique form of consensus decision-making that was laid down by Guru Sahib? What guiding principles, based on Gurmat, will be necessary to produce a true Gurmatta (resolution of the Guru)? How do we ensure that each Sikh has access and voice in this process? What barriers may exist to its successful implementation? PRESENTERS Baghael Kaur has been facilitating workshops on consensus decision-making for over 10 years, and implementing its principles in a wide range of settings, from legal teams to front-line applications during protests. She holds a BA (Hons) in Peace Studies and Anthropology, with a minor in Religious Studies, and a Masters in Social and Political Thought. She is passionate about the potential that consensus decision-making has for creating direct democracy in families and society, and thrilled to have the opportunity to join her love of it with Sikhi, through the exploration of Sarbat Khalsa. Rapinder Kaur is particularly drawn to the concept of Sovereignty, which is a central idea in the Sikh tradition. A therapist, activist and facilitator, she is fascinated with the idea of using art to disrupt traditional thinking and imagining new possibilities for engaging in the world. Rapinder is a Registered Psychotherapist and Art Therapist, who for over a decade, has run expressive art workshops in the community. Rapinder strongly believes that art has the potential to change lives and often in profound ways. When words are not enough, people can turn to images and symbols to tell their story. And in telling their stories through art, they can find a path to health and wellness, emotional reparation, recovery, and ultimately, transformation.
Liv - Free Akal Takht - Looking Back - Forging On
We were once free. Our sovereign institutions were answerable only to the Guru and the Divine. Today the Akal Takht, built by Guru Harigobind Sahib, is under the laws of the Indian state. We are the world's only major faith without our own sovereign institution, the only faith whose central authority is legislated by an outside government. Imagine having our own sovereign institution, open and responsible. Imagine being proud of how the Panth is run? Imagine having a say in how your faith is governed? Imagine a Free Akal Takht. About the Presenters: Santbir Singh is a avid student of Sikh history and philosophy. He has taught and spoken at retreats, conferences and youth camps for well over a decade and a half. He currently lives in Toronto with his wife and two children. Amrita Kaur is a Sikh activist interested in issues regarding Sikh sovereignty. She is a medical doctor and currently resides and practices in Hamilton.
Blueprint For A Dignified World: Interpreting Guru Granth Sahib
We understand Guru Granth Sahib religiously but do we really understand whats in there? Guru Granth Sahib is Guru for Sikhs but for the rest of the world its much more than that - How do we understand that Idea?
A Journey Towards Ghar
Music has a very unique role in creating and propagating Sikh values. The width and depth of Sikh musical heritage will be shared based on selected Gurbani compositions along with resources for learning Sikh music from beginning to advance levels. The current state of Sikh music will be discussed in relation to Indian music and World music based on available literature and professional standards.
A Conversation About Sikh Education
There are 30 Million Sikhs in the world today who yearn for a deep and personal connection with their faith. Anyone who has been engaged in Sikh education is painfully aware of the challenges we face, both in terms of access to high quality educational content and qualified teachers to deliver this content in a scalable manner. Please join Sarbpreet Singh, who has been mentoring young Sikhs for twenty-five years, for a conversation about Sikh Education, in which he will talk about his personal journey as a teacher and offer new ideas for meeting the challenges that we are all so familiar with, through Sikhia, a bold new initiative to redefine Sikh education.
Guru Granth Universals: To Operationalize in North America
Sikhi or the Wisdom of Guru, Gurmat, would enlighten all corners of the world. Since the time of that prophesy the ethnic Sikh Diasporas have been taking roots outside Panjab successfully, especially in the West, but the corresponding extent of Sikhi has not been experienced in the new lands. In contrast, the other world religions from the East like Buddhism, Hinduism, and Sufi Islam are visibly beginning to make an impact on the West during the same period. What impeded Sikhi from making similar inroads in the West is a challenge to our institutions. What will be discussed is as to how the world class scholars, sociologists and intellectuals may accept the challenge to freshly define Sikhi Universals for the new world. Those Sikhi Universals will be desired to be operationalized in the North American cultures. New emphasis will divert Sikh intellectual and institutional resources from a mode of policing the Sikh religiosity to highlighting the spiritual, socio-cultural and political human values that serve today’s civil societies.
Adi Granth Establishment at Harimandar Sahib - A Talk by Harinder Singh
Harinder Singh speaks at Sikh Dharamsal in San Antonio. He takes us back in time during Guru Arjan Patshah's and Bhai Gurdas Ji's time when they established the Adi Grant at Harimandar Sahib. "Gur Bin Gyan Na Hoye" Guru Granth sahib is meant to be a source of knowledge only or more than that? We know how and what of Guru Granth Sahib Ji but do we know the answer to the why’s? Why did Guru Arjan Sahib compiled Granth Sahib?
Guru Arjan Sahib's Martyrdom
Harinder Singh explains why Guru Arjan Sahib was tortured and martyred. The martyrdom took place under the orders of Emperor Jahangir during the second year of his reign. Nothing exists in the vacuum, most likely it was the combination of familial animosity, Sikhi growth, and political challenge. We look at some contemporary historical evidence and Sikh memory tradition for possible reasons for the Guru’s arrest and martyrdom.
Inqlab Kaur: Activist & Sikhs in Panjab
What does being a Sikh mean in Punjab in ethical terms? If you happen to be an unwanted girl and then assert your choices to make Panjab an honorable space for humankind, what will patriarchy do to you? How will Sikh institutions respond to you who invoke sacrifices made to oppose injustice and intolerance? Let us discuss with reference of Inqlab Kaur who is in jail for a crime every Sikh is supposed to commit every moment.
Liv - Dera Sahib
Guruduara Dera Sahib, Lahore, is one of the most important Sikh holy sites in Pakistan. The building of the gurdwara stands next to the Shaheedi Asthān or memorial of Guru Arjun Dev, the fifth Sikh Guru, hence is also known as the Gurduara Panjvin Patshahi. In the first part of the presentation, the focus will be the gurduara building, highlighting different ornamental features dateable to nineteenth century as well as a brief overview of later additions to the complex. The second part will look at historical accounts of the gurduara by various nineteenth century historians as well as archival material to trace the additions, modifications on the one hand and the continuity or interruption of traditional practices on the other.
Vaisakhi | Khalsa | Panth
The presentation looks at the roots of the word, idea and institution that Khalsa is, in the context of Vaisakhi and beyond. It explores the Sikh canon, and other near contemporary sources of the ten Guru Nanaks period to trace its position and significance in the Sikh Panth. We survey its current state, functionality and understanding within the global community and offer suggestions to revive the Khalsa tradition in today’s context.
Liv - Do We Really Need an International Day for Women? - A Panel Discussion
A week after the celebration of International Women’s Day with reaffirmations of equality, the recognition of women role-models, expressions of love for women in our lives, we turn to ask: Why do we mark an international women’s day? Does such a “day,” simply allow for hollow congratulations in a world that is deeply divided on gender lines, as illustrated every other day of the year? Why not have a “men’s day”—are we reinforcing inequality? And does this day reflect an acceptance that all women, everywhere, across the globe, are simply the same?
Liv - Kultar's Mime: A 1984 Play
“Kultar’s Mime is a scream of pain. A cry of rage at the unending pattern of injustice and targets the weak and the poor. A never ending pattern that transcends geography, culture and time,” said Sarbpreet Singh who wrote the original poem that the play is based on. According to J Mehr Kaur, who adapted the poem for the stage and directed the premier of Kultar’s Mime, “In creating the world of this play, I wanted to explore the ways in which a story of oppression can become even more urgent and meaningful when a group of ‘outsiders’ chooses to bring it to life. The young artists and activists in the play discover, through their own experience of this history, that the events of 1984 in Delhi were not only an inexcusable breach of the rights of Sikhs, but a violation of the rights of humanity. The production is an immersive work of theatre that allows the audience to experience the space as an art gallery, through which they are led by the characters in the play, learning about the haunted neighborhood of Tilakvihar, and its forgotten children.”
Raagas and I
As a child Navi Singh learnt to express herself through paint at the prestigious S.G. Thakur Singh School of Fine Arts in Amritsar, India. After three decades of motherhood and a career, the brushes beckoned again. For the last 15 years she has honed her artistic skills at The Woodmere, Cheltenham, and Abington Art Centers in Pennsylvania. Her first exhibit in 2006 titled "My Sikh Heritage" was based on the parables of the Sikh Gurus. Her present collection “The Raagas and I” is an eight-year journey inspired by the Raagas of the Sri Guru Granth Sahib. She has donated her art to: The Epilepsy Foundation, Red Cross, Philadelphia Children’s Hospital, Habitat for Humanity. Her paintings have been selected twice as the annual holiday cards for The Committee to end homelessness in Philadelphia. Navi Singh received her medical degree from the Medical College, Amritsar and migrated to the USA four decades ago. She has retired from clinical practice of Neurology and currently is a consultant to the Federal Government. Her aspiration is to continue her soulful journey and express through the medium of art...As willed by The Divine.
1984 – Re-evaluating Justice
Every one is talking about 1984. In this video, Harinder Singh (CEO and Co-Founder of SikhRI) is talking about Justice - Build upon what was 1984 was about in terms of justice. The presentation covers the following: Exploring justice in Sikhi, Principle in Guru Granth Sahib, Practice amidst Ghallugharas, and Relevance to 1984.
Liv - Remembering Sukha and Jinda
Remembering Sukhdev Singh Sukha and Harjinder Singh Jinda Honoring their sacrifices.
Spirituality and Mental Health
In this video, Dr. Kala Singh is discussing: Role of culture and migration on mental health and suicide of South Asians, Role of South Asian spirituality on mental health and suicide, A new South Asian Spiritual Model of Counseling, and How to use this model not only for South Asians BUT for everyone.
Journey with the Gurus — Volume 3
This Sakhi is an excerpt from "Journey with the Gurus" volume 3 by Inni Kaur.
Articles
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Dr. Ganda Singh
Dr. Ganda Singh (15 Nov 1900- 27 Dec 1987) was born in Haryana, Panjab. He was an astute and reputable historian and researcher who received many awards and acknowledgments for his scholarly contributions.
Dr. Ganda Singh
Dr. Ganda Singh (15 Nov 1900- 27 Dec 1987) was born in Haryana, Panjab. He was an astute and reputable historian and researcher who received many awards and acknowledgments for his scholarly contributions.
Dan: Sikhi, Nonprofits & Giving
As the world becomes more interconnected, we understand how some have an abundance of monetary wealth, and others do not, and the more we understand the various needs unaddressed in our backyards and abroad. People want to give. People need to give. But do we understand what it means to give?
O Siblings
Sabad is Infinite; we are finite. This is our understanding at the moment, which was different yesterday and may evolve tomorrow as we deepen our relationship with the Sabad. In this transcreation, we have chosen to keep the repeating words in the Sabad the same. We aspire to learn and retain the Divine attribute used in the original Sabad and avoid terms like God or Lord.
Dr. Ganda Singh
Dr. Ganda Singh (15 Nov 1900- 27 Dec 1987) was born in Haryana, Panjab. He was an astute and reputable historian and researcher who received many awards and acknowledgments for his scholarly contributions.
Dan: Sikhi, Nonprofits & Giving
As the world becomes more interconnected, we understand how some have an abundance of monetary wealth, and others do not, and the more we understand the various needs unaddressed in our backyards and abroad. People want to give. People need to give. But do we understand what it means to give?
Podcasts
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Representing 1984 | The Sikh Cast
Join us as we explore the recent rise of literature, art, film, and photography focusing on the anti-Sikh violence of 1984. What is the language of violence? How do we find such language for translating the unspeakable? And who speaks for those who suffer the violence? Our panelists, Gauri Gill, Sarbpreet Singh, and The Singh Twins, will delve into questions surrounding the representation of 1984.
Harm reduction, Healing, Hope | The Sikh Cast
Dr. Anokh Singh, Dr. Bavenjit Kaur, and clinical counselor Palwinder Kaur Gill, draw on their personal and professional experience in this conversation. What problems with alcohol look like in Sikh communities; why they occur; common challenges folks face when engaging with the healthcare system, and how we can harness hope, empathy, and Sikhi when we are struggling.
Exploring Death in Salok Mahala 9: Jasleen Kaur | The Sikh Cast
Death is a thing we all must do. But we are deeply afraid of it. In classically religious Sikh and non-Sikh understandings, and even in non-religious understandings, death is personified as an aggressive thing that snatches us away, drags us by our hair, beats us over the head. Follow Jasleen in her exploration of Salok Mahala 9 as Guru Teghbahadar Sahib helps us confront our fear of death and understand the lessons death has to teach us here and now.
Representing 1984 | The Sikh Cast
Join us as we explore the recent rise of literature, art, film, and photography focusing on the anti-Sikh violence of 1984. What is the language of violence? How do we find such language for translating the unspeakable? And who speaks for those who suffer the violence? Our panelists, Gauri Gill, Sarbpreet Singh, and The Singh Twins, will delve into questions surrounding the representation of 1984.
Representing 1984 | The Sikh Cast
Join us as we explore the recent rise of literature, art, film, and photography focusing on the anti-Sikh violence of 1984. What is the language of violence? How do we find such language for translating the unspeakable? And who speaks for those who suffer the violence? Our panelists, Gauri Gill, Sarbpreet Singh, and The Singh Twins, will delve into questions surrounding the representation of 1984.
Harm reduction, Healing, Hope | The Sikh Cast
Dr. Anokh Singh, Dr. Bavenjit Kaur, and clinical counselor Palwinder Kaur Gill, draw on their personal and professional experience in this conversation. What problems with alcohol look like in Sikh communities; why they occur; common challenges folks face when engaging with the healthcare system, and how we can harness hope, empathy, and Sikhi when we are struggling.
