Maharaja Ripudaman Singh of Nabha (1883-1942) was an exceptional ruler, a princely 'rebel' who resisted the paramount power in different ways. Forced to abdicate in 1923 ostensibly on account of 'maladministration', Ripudaman Singh was sent to Kodaikanal in 1928, where he died after 14 years in captivity without any recourse to judicial appeal. Set against the backdrop of Indian nationalism, Sikh resurgence, and British paramountcy, J.S. Grewal and Indu Banga trace the Maharaja's political career, revealing the devious ways in which the paramount power dealt with traditional nobility. They explore his career, education, and upbringing to explain his ideological stance, appreciation for Indian nationalism, and his active involvement in the Sikh reformist movement. Moved by Panthic and nationalist concerns, the Maharaja of Nabha bridged 'Indian India' and British India through the concerns he affirmed, reforms he introduced, and the causes he espoused as a patriot.

Defence of Europe by Sikh Soldiers in the World Wars is a fascinating history of the much-forgotten Sikh contribution to the two World Wars. Containing much new research and modern ideas, the book explores how an alliance with Britain enabled Sikhism to spread across the globe and Sikhs to step forward as global partners. Mohindra S. Chowdhry begins his book by exploring the Sikh revolt against the Mughal Empire. He demonstrates how this revolutionary movement proved not that Sikhs were opposed to Islam, but that Sikhism stood for basic human rights, liberty and freedom to follow the religion of their choice. The book also shows how Sikhs eventually allied themselves to the British, after first battling it out with them in the hills and plains of the Punjab. He describes the commonality between the two cultures and their ways of looking at life. This common ground developed into loyalty; a bond which gave the British access to a superb fighting force during the two World Wars, and an alliance which enabled the Sikh brotherhood to enter onto the world stage and has resulted in their spread across the globe. Mohindra concludes with the argument that it is the duty of Sikhs, inspired by deep-rooted principles of justice and equality, to take up the challenges wherever they are to participate in the mainstreams of political and social life.

This book draws a nuanced picture of how the experience of migration affects the process through which Sikhs in Finland and California negotiate their identities. What makes this study innovative with regard to the larger context of migration studies is the contrast it provides between experiences at two Sikh migration destinations. By using an ethnographic approach, Hirvi reveals how practices carried out in relation to work, dress, the life-cycle, as well as religious and cultural sites, constitute important moments in which Sikhs engage in the often transnational art of negotiating identities. Laura Hirvis rich ethnographic account brings to the fore how the construction of identities is a creative process that is conditioned and infiltrated by questions of power. Identities in Practice will appeal to scholars who are interested in the study of cultures, identities, migration, religion, and transnationalism.

Sikhs Across Borders is the first study to explore patterns of transnational practices among European Sikhs, with particular focus on the links between the Sikhs in Europe, Punjab (the 'home-land') and within a global Sikh community. The book illustrates how local and transnational spheres coexist and interact in a multitude of social and cultural practices and discourses among European Sikhs past and present. Based on new empirical research Sikhs Across Borders book explores how religion continues to play a significant role in the daily lives of European Sikhs and is important for their maintenance of links with the homeland, as well as Sikhs in other parts of the world. The team of international contributors show how Sikhs are shaping new self-representations and identity constructions through a multitude of transnational practices on the individual, national and global level, such as marriages, pilgrimage narratives, and the use of the internet and new media. Further transnational practices examined include religious learning and teaching practices and responses to political events in the diaspora.

The book features collection of articles on Sikhism, a monotheistic, lay religion that professes quintessential spirituality and pragmatic religiosity and promotes altruism, egalitarianism, pluralism liberal, just polity and socio-cultural harmony.

This book is written wholey by the holy spirit coming from Robert. He fist told me to write a book, then gave me the Title, then the Chapter headings. He then proceeded to tell me start chapter 1, then he said "That Is Enough, go to chapter 2." I was in what you might say an altered state of consciousness. It is a relaxed state, somewhat like regressing back to preious lifetimes....It is our Father's way of getting through to us with his message.

Ek Onkar Satnam is the essence of Japji Sahib the message of Nanak that emerged as Sikh Religion. Indeed Ek Onkar Satnam is the Heartbeat of Nanak. The entire religion is condensed in these three words - EK, OnKAR, and SATNAM. Afterwards whatever Nanak overflowed is for your understanding. Otherwise the message is complete. Beyond dualities, conditionings, and your beliefs lays the realm of Buddhas. Nanak is a Buddha - one who has not only attained to this Oneness with that which is, instead has harnessed this energy field for the transformation of human consciousness. Japji Sahib is the expression of Truth as envisaged by Nanak and occupies a foremost place in Sikh religion. Ek Omkar Satnam is the heartbeat of Nanak and Japji Sahib is the fragrance of the inner flowering. The effort is to harness and present truth that rendered Nanak, Buddha, Kabir, Osho, Krishnamurti, Jesus and Mahabir Enlightened in its sublime and nascent form through this work. Truth is sublime. Truth is beyond religions and even your gods and goddesses. Truth is solitary. Truth is auspicious. Truth is beyond duality. So is bliss or Anand. Truth has nothing to do with Sikh, Hindu, Muslim, Christian or Jew. Truth is beyond these narrow boundaries. Your conditioning, your values, and your understanding have no correlation with Truth. A Hindu mind listens to that which resonates and strengthens his mind. So is the case with a Sikh, Christian, Mohammedan and other sects as well. You are listening simply to strengthen your mind. Nanak is unique. And he is unique in many ways. Nanak happened before TulsiDas. Social values were declining. Politically that was the beginning of a new era. The message of the masters was losing its inner fabric. Nanak's role was to resurrect all these. Nanak came like a fresh breeze. Look at the earlier scriptures. Valmiki used one meter throughout the entire narration of Ramayana. So too the same one meter 'Anustup' with each composition of four quadrants and two lines each is the meter used throughout the text - the Bhagvad Gita. All this describes one set pattern. Bhagwad Gita is the path of Yoga although different paths of Yoga are explained. And Ramayana is the story of Rama on the platter of Bhakti. Nanak has used different meter in each Pauri. The Japji Sahib does not follow any strict meter of poetry and even the rhyming seems, at places, uneven and incoherent. Besides, sometimes the basic line of thought appears to be intruded upon by verses in between, particularly if one relies solely upon translations and word meanings. This explains that through each Pauri Nanak goes into in-depth message of different systems of transformation used by the masters and paths. Anyone with linear consciousness or one track mind and understanding cannot understand Nanak. Only a master whose consciousness has reached its pinnacle Or has merged with the ultimate can explain various systems of transformation of human consciousness as interwoven through various Pauris of Japji Sahib. Allow this nectar to ooze into being....

Arriving in India to get his teeth fixed, Gursant Singh decides he needs a Punjabi wife and becomes embroiled with Dadaji, Amritsar's notorious marriage broker. When their search for the perfect bride gets them both thrown into Amritsar's Central Jail, Gursant has to look deep within himself and question everything he has been taught about the Sikh path - Sikhi. Gursant's encounters with crooked lawyers, corrupt cops and the enigmatic Indian legal system lead him from the radiant spirituality of Amritsar's Golden Temple, through labyrinthine back streets, chaotic lawyers' offices and the Amritsar Police station to the tranquility of an isolated yoga ashram in the foothills of the Himalayas. On the way, we meet an exotic cast of characters. Some venal and manipulating, others compassionate and generous; all of whom bring to life the contradictions, idiosyncrasies and excitement of 21st Century India. Gursant chronicles his adventures in a fast-moving, warts-and-all style to give the reader a searingly honest picture of his own spiritual loss of innocence. It was during my time in the Amritsar Central Jail that I thought of writing this book. As soon as I had Internet access, I began to research what it might take to create a written record of my experiences. In effect, this book was created as it happened and certainly before I knew how it would finish. My hope was that I could help others to learn from my experiences; not only those in India, but also those within the 3HO spiritual organization to which I devoted thirty years of my life. India can be fun, entertaining and spiritually inspiring; at the same time it can be harsh and unforgiving, especially if you fall foul of the law, as I did. The spiritual path of the seeker can provide endless inspiration and satisfaction. But, like India, it can bring you face to face with your deepest fears and weaknesses. It is my fervent hope that others will learn from my mistakes and perhaps deepen their own spiritual experience by reading about what I had to go through. Thus this book is the story of my spiritual coming of age; my loss of innocence, if you will. I wish to offer my deepest gratitude to Akal Purkh, Waheguru, the Creator and Sustainer of the incredible universe in which we live. Let me also give thanks to Guru Nanak Sahib and his nine illustrious human successors. It is the grace of Guru Nanak that brought me to his teachings and it was his kindness that enabled me to find the true path of Sikhi. Finally I humbly offer obeisance to Siri Guru Granth Sahib, the word of God and living Guru for all Sikhs. Gursant Singh

This title offers exciting new introduction to contemporary Sikhism and the issues and debates facing it in modern society. This new introduction to Sikhism aims to introduce this increasingly studied religion through the lens of contemporary issues. Illustrated throughout with examples and case studies taken from lived religion, each chapter attempts to interpret the teachings of Sikhism in a modern context and apply them to modern day scenarios. After an initial chapter providing an overview of the Sikh religion, its history and basic theological tenets, Jagbir Jhutti-Johal moves through key contemporary themes, often overlooked in other introductions: Sikhism and women, diaspora, bioethics, and ethics and morality. She concludes with a final section looking at the future for Sikhism, its relevance in modern times, and what Sikhism can contribute to society in terms of inter-religious dialogue and harmony between different communities. These useful guides aim to introduce religions through the lens of contemporary issues, illustrated throughout with examples and case studies taken from lived religion. The perfect companion for the student of religion, each guide interprets the teachings of the religion in question in a modern context and applies them to modern day scenarios.

Almost from the moment, some five centuries ago, that their religion was founded in the Punjab by Guru Nanak, Sikhs have enjoyed a distinctive identity. This sense of difference, forged during Sikhism's fierce struggles with the Mughal Empire, is still symbolised by the "Five Ks" ("panj kakar," in Punjabi), those articles of faith to which all baptised Sikhs subscribe: uncut hair bound in a turban; comb; special undergarment; iron bracelet and dagger (or kirpan) -- the unique marks of the Sikh military fraternity (the word Sikh means "disciple" in Punjabi). Yet for all its ongoing attachment to the religious symbols that have helped set it apart from neighboring faiths in South Asia, Sikhism amounts to far more than just signs or externals. Now the world's fifth largest religion, with a significant diaspora especially in Britain and North America, this remarkable monotheistic tradition commands the allegiance of 25 million people, and is a global phenomenon. In her balanced appraisal, Nikky-Guninder Kaur Singh reviews the history, theology and worship of a community poised between reconciling its hereditary creeds and certainties with the fast-paced pressures of modernity. She outlines and explains the core Sikh beliefs, and explores the writings and teachings of the Ten Sikh Gurus in Sikhism's Holy Scriptures, the Sri Guru Granth Sahib (more usually called just the "Granth"). Further chapters explore Sikh ethics, art and architecture, and matters of gender and the place of women in the tradition. The book attractively combines the warm empathy of a Sikh with the objective insights and acute perspectives of a prominent scholar of religion.