JOURNAL ARTICLES
2024, Volume: 26, Number: 1
SELECTED BANI OF GURU AMAR DAS- The Universally Acceptable Philosophy
Prof Devinder Singh Chahal, PhD
View PDF Guru Amar Das composed as many bani as Guru Nanak. He was the first to caution that people started to compose Kachi (false) bani under the pen name of ‘Nanak’ after Guru Nanak's demise. Since Guru Nanak has pointed out that only rare people can deliberate bani properly, this paper discusses the need to interpret bani by applying logic and scientific information. This paper discovers that some of Guru Amar Das's bani are directly related to the philosophy embodied in the bani of Guru Nanak.
Note: ‘Bani’ is used in this article in singular and plural forms.
2024, Volume: 26, Number: 1
SABD GURU TO GRANTH GURU - Part I. SABD GURU
Prof Devinder Singh Chahal, PhD
The subject, Sabd Guru to Granth Guru, is an advanced and modified version of my book. (Chahal, 2004). This subject is discussed in four Parts. The Sikhs accept their Holy Scripture as their Guru worldwide.
Part I contains discussion about ‘Sabd’ as the ‘Guru’ declared by Guru Nanak (1469-1539).
2024, Volume: 26, Number: 1
SABD GURU TO GRANTH GURU Part II. SABD TO BANI TO POTHI TO GURU GRANTH
Prof Devinder Singh Chahal
The ‘Sabd’ used in the Sikh Holy Scriptures has many meanings. Then the ‘sabd’ was changed to ‘Bani’ of Gurus. Afterward, Guru Arjun compiled the Bani of Guru Nanak and the four Gurus who succeeded to the ‘House of Nanak’ into a pothi (book). Besides, he also compiled the Bani of Bhagats and the Bhatts and declared it the Pothi Parmesar ka Thaan
(ਪੋਥੀ1 ਪਰਮੇਸਰ2 ਕਾ ਥਾਨੁ3 ॥).
This pothi became the only source for preaching Sikhism for 104 years till Guru Gobind Singh declared it as ‘Granth Guru’ in 1708 after adding the Bani of Guru Teg Bahadur.
2024, Volume: 26, Number: 1
SABD GURU TO GRANTH GURU Part III. Granth Guru
Prof Devinder Singh Chahal
In Sikh literature, the Holy Scripture of the Sikhs has been accepted as the ‘Granth Guru.’ However, McLeod refused to accept that Guru Gobind Singh declared ‘Granth’ as ‘Guru’ in 1708. He said that after Banda Bahadur, the ‘Granth’ was declared ‘Guru’ as a cohesive force. On the other hand, Madanjit Kaur, Ganda Singh, and many other scholars confirmed that Guru Gobind Singh declared ‘Granth’ as ‘Guru’ in 1708. Bhai Prahlad Singh, in his Rehitnama, and Kesar Singh Chhibbar, in Bansavalinama, confirmed that the ‘Granth’ was declared ‘Guru.’ The critical study of phrase # 808 from Sainapat’s Sri Gur Sobha recommends contemplating/deliberating on ‘Sabd.’
2024, Volume: 26, Number: 1
SABD GURU TO GRANTH GURU Part IV. How to Address the Holy Granth of the Sikhs?
Prof Devinder Singh Chahal
The Sikh and non-Sikh writers are not unanimous on any standardized title of the Holy Scripture of the Sikhs. Current titles used are Baba, Guru Baba, Guru Granth, Guru Granth Sahib, Sri Guru Granth, Sri Guru Granth Sahib, Sri Guru Granth Sahib Ji, and Aad Sri Guru Granth Sahib Ji. Part IV tries to discover the most appropriate and standardized title for the Sikh Holy Scripture.
2024, Volume: 26, Number: 1
HARNESSING ARTIFICIAL INTELLIGENCE FOR SIKHISM: OPPORTUNITIES AND RISKS
Dr. Devinder Pal Singh
Artificial Intelligence (AI) holds transformative potential for Sikhism, enhancing access to Gurbani, preserving history, and fostering global community connections. AI platforms can translate and recommend passages from the Guru Granth Sahib, broadening understanding across languages and contexts. Digitizing historical Sikh texts and artifacts safeguards them for future generations, while virtual congregation platforms and AI-powered tools can connect Sikhs worldwide, promoting spiritual growth and unity. Additionally, social media tools can amplify Sikh values like equality and Seva. However, these advancements carry risks. AI’s flawed translations could misinterpret Gurbani, distorting Sikh teachings. Commercialization of religion via monetized platforms may contradict Sikh values of equality, potentially excluding those unable to afford such services. Over-reliance on AI risks diminishing the human connection integral to communal practices like attending Gurdwara or participating in langar. Privacy and data security concerns also arise, raising ethical questions about using religious data. Balancing innovation with Sikhism’s principles is crucial to ensure AI enriches the faith without compromising its essence.