Sikh History Ancient Punjab Guru Period 1000 O E To 1708 C E

The Impulse Behind The Study In Hand Was The Longing To Find Adequate Answers To Certain Vital Questions What Exactly Does Sikhism Stand For? Why Was It Originated And Developed By Guru Nanak And His Nine Successors? How Did It Strike Roots Among People? What Institutions And Structures The Gurus Evolved To Highlight And Escalate It? What Type Of Praxis Of Man And Society Gurus Visualized? How Was It Different From Contemporary Religious Systems Islam, Hinduism, Sahajyana, Buddhism, Nathism, Bhakti System Etc.? Was It A Synthesis Of Different Traits Of Different Religions? Was It A Syncretism Of Hindu And Muslim Cultures Or Was It An Independent System? Did Sikhism Purport To Design To Raise Itself On Premises Different From The Ones Which Formed The Foundations Of Hindu Or Other Societies? Was It Merely Reformist Movement Aiming At Certain Targets Within Time And Space Or A Distinct Spirito-Social Process To Urge The People To March Towards Integrated Development Both At Micro And Macro Levels? What Was The True Nature Of Supreme Reality As Conceived By The Gurus? How Is This Related With The Universe Including Man And How Does It Permeate, Pervade And Operate The Whole Universe? What Type Of Society Conforms To God S Will And How Was Its Consummation Possible? Which Models Of Polity And Social Edifice Were Recommended By The Gurus? Is Sikhism A Life-Affirming Dispensation Or Life-Negating Philosophy? Why Was Structural Bonding Of Religion And Politics Effected And Institutionalised? What Is The Place Of Sikhism In The Comity Of Religions And How It Is Relevant To Challenges Of The Present-Day World? Such Questions And A Lot More Being Vital And Crucial For The Understanding Of The Role Of Gurus And Their Dispensation, Have Been Fully Taken Cognizance Of In The Present Study.

Illustrations: 3 Maps Description: History of the Sikhs is a five volume series dealing with all aspects-religious, philosophical, political, military, social, economic and cultural, and the contribution of Sikhism to world civilization, in particular to human rights, principles of liberty, equality and fraternity, and to the creed of democracy and secularism. The aim is to present a comprehensive view of the rise, growth and development of Sikh thought and action almost in every direction. The entire series is based on original contemporary sources in English, Gurmukhi, Marathi, Persian and Urdu known to exist in India and abroad. This first volume gives the story of Ten Masters who provided leadership to the downtrodden people of the Punjab both in religious and political fields for about two centuries. Their aim was to remove the bitterness that had persisted between the rulers and their subjects for the past five hundred years. They wished to create a new society based upon mutual brotherhood, and freedom of thought, expression and action. It was under the circumstances almost an impossible task. But there is nothing like a dream to create the future. Utopia today, flesh and blood tomorrow. Man's onward march requires that the heights around him should be ablaze with noble and glorious deeds of valour and self-sacrifice to serve as guiding lights. Such evolutionary and revolutionary models were furnished by Guru Arjan, Guru Tegh Bahadur, Guru Gobind Singh, and his four sons-Ajit Singh (18 years), Jujhar Singh (14 years), Zorawar Singh (8 years), and Fatah Singh (5 years)-as well as by their numerous disciples like Bhais Mati Das, Sati Das and Dayal Das. The main feature of this book are: A critical appraisement of Guru Nanak's Janam Sakhis, justification for celebrating Guru Nanak's birthday in November instead of in April, Guru Nanak's compositions, Mardana's death at Baghdad, how Amritsar developed into a Sikh centre, Guru Arjan's martyrdom, why Guru Hargobind took to militarism, Guru Har Rae's residence at Nahan, Hukam Namas of Guru Tegh Bahadur, Guru Gobind Singh's formula of five into five, his literary works and Hukam Namas, Emperor Bahadur Shah's pious fraud, eminent personalities and instructions, impact of Gurus'; teachings on Indian society, and why Jats became followers of Khatri Gurus.

The Impulse Behind The Study In Hand Was The Longing To Find Adequate Answers To Certain Vital Questions What Exactly Does Sikhism Stand For? Why Was It Originated And Developed By Guru Nanak And His Nine Successors? How Did It Strike Roots Among People? What Institutions And Structures The Gurus Evolved To Highlight And Escalate It? What Type Of Praxis Of Man And Society Gurus Visualized? How Was It Different From Contemporary Religious Systems Islam, Hinduism, Sahajyana, Buddhism, Nathism, Bhakti System Etc.? Was It A Synthesis Of Different Traits Of Different Religions? Was It A Syncretism Of Hindu And Muslim Cultures Or Was It An Independent System? Did Sikhism Purport To Design To Raise Itself On Premises Different From The Ones Which Formed The Foundations Of Hindu Or Other Societies? Was It Merely Reformist Movement Aiming At Certain Targets Within Time And Space Or A Distinct Spirito-Social Process To Urge The People To March Towards Integrated Development Both At Micro And Macro Levels? What Was The True Nature Of Supreme Reality As Conceived By The Gurus? How Is This Related With The Universe Including Man And How Does It Permeate, Pervade And Operate The Whole Universe? What Type Of Society Conforms To God S Will And How Was Its Consummation Possible? Which Models Of Polity And Social Edifice Were Recommended By The Gurus? Is Sikhism A Life-Affirming Dispensation Or Life-Negating Philosophy? Why Was Structural Bonding Of Religion And Politics Effected And Institutionalised? What Is The Place Of Sikhism In The Comity Of Religions And How It Is Relevant To Challenges Of The Present-Day World? Such Questions And A Lot More Being Vital And Crucial For The Understanding Of The Role Of Gurus And Their Dispensation, Have Been Fully Taken Cognizance Of In The Present Study.

Guru Nanak Dev founded the Sikh Faith and was succeeded by Nine Sikh Gurus. His birth is celebrated worldwide as Guru Nanak Gurpurab on Kartik Pooranmashi, the full-moon day in the Indian month of Katak [Kartik in Hindi], October-November every year. Guru Nanak travelled far and wide spreading the message of an uncompromising Monotheism grounded in One [Peerless] God who dwells in the hearts of all creatures and has Truth as His Primal Attribute. He established a unique holistic faith of spiritual, social, and political realities based on equality, love, justice, peace, and virtue. His Revelation [I have named Creative Mysticism in my second PhD] is preserved in 974 shabads [hymns] in the sacred scripture of the Sikh Faith, Sri Guru Granth Sahib [SGGS]. The Sikh Bible contains, among many things, his major prayers such as Japuji, Asa di Var, and Siddha-Gosht. An inviolable tenet of the Sikh Faith is that the soul of Guru Nanak's sacrosanctity, divinity, and religious authority was infused into each of his nine successors when they were admitted to his Spiritual Ministry. The genesis, growth, worth, and perennial relevance of the Sikh Faith began with the birth of the founder Guru Nanak Dev in 1469 CE to the death of Guru Gobind Singh in 1708 CE. This period coincided with the establishment and consolidation of the Mughal Empire in India. The Mughal rulers followed the policy of oppression and persecution that the Sikh Gurus fiercely opposed and even sacrificed their lives to uphold the fundamental human rights grounded in the recognition of the intrinsic goodness and dignity and of the equal and inalienable rights of all members of the human family such as equality before law, freedom of speech and expression, freedom to practise religion, and freedom to seek justice through peaceful and legal means.