Devinder Pal Singh

There is a particular kind of longing that only those displaced by Partition can truly understand: the yearning to return to the soil where one first breathed, where one's roots run deep beneath houses now occupied by strangers, beneath streets that carry different names, beneath a sky that belongs to a different nation. Hardev Singh Virk's Meri Janambhumi (Pakistan) Diyan Yatravan is an intimate, deeply personal account of that longing being fulfilled, not once but four times over four decades. Written in Punjabi, the book chronicles the author's journeys to Pakistan in 1981, 1983, 1988, and most recently in 2024, weaving together the threads of personal memory, scientific achievement, cultural observation, and the bittersweet experience of returning to a homeland forever altered by history.

Eleanor Nesbitt is a distinguished British scholar, educator, Quaker thinker, and author whose work has significantly shaped the academic understanding of Sikhism, interfaith dialogue, and multicultural education in the United Kingdom and beyond. Born in 1951 to Martha Eleanor Nesbitt and William Ralph Nesbitt, she received her early education at Talbot Heath School in Bournemouth, then studied classics and theology at Girton College, Cambridge. Her academic journey later included teacher training at Oxford, laying the foundation for a lifelong commitment to education, comparative religion, and intercultural understanding.

The 1921 Nankana Sahib massacre was a defining moment in Sikh history, symbolizing the fight for religious freedom, justice, and self-governance. This article explores its lasting lessons: non-violent resistance, cultural autonomy, unity against oppression, just governance, and the role of youth and women in social movements. It also highlights the media’s impact on public awareness and the need for sustained commitment to justice. These insights remain crucial today as communities worldwide tackle human rights, governance, and religious integrity, inspiring a more just and resilient society.

There is a particular kind of longing that only those displaced by Partition can truly understand: the yearning to return to the soil where one first breathed, where one's roots run deep beneath houses now occupied by strangers, beneath streets that carry different names, beneath a sky that belongs to a different nation. Hardev Singh Virk's Meri Janambhumi (Pakistan) Diyan Yatravan is an intimate, deeply personal account of that longing being fulfilled, not once but four times over four decades. Written in Punjabi, the book chronicles the author's journeys to Pakistan in 1981, 1983, 1988, and most recently in 2024, weaving together the threads of personal memory, scientific achievement, cultural observation, and the bittersweet experience of returning to a homeland forever altered by history.

Vaisakhi occupies a distinctive and evolving position within Sikh religious history, theology, and collective identity. While popularly associated with the formation of the Khalsa in 1699 under Guru Gobind Singh, Vaisakhi’s significance predates this event and is deeply rooted in Guru Nanak's teachings. The earliest scriptural reference to Vaisakhi appears in the Aad Guru Granth Sahib, where Guru Nanak reinterprets the seasonal festival as an inner spiritual awakening grounded in divine consciousness and the Shabad. This article examines the layered evolution of Vaisakhi through three pivotal Sikh Gurus: Guru Nanak, Guru Amar Das, and Guru Gobind Singh, highlighting its transformation from a spiritual metaphor to an institutional milestone and, finally, a revolutionary milestone. Using textual analysis of Gurbani and a historical examination of Sikh institutions, such as the Masand system, the study demonstrates how Vaisakhi served as a unifying mechanism for spiritual instruction, social cohesion, and ethical reform. The article further explores the theological distinction between Guru Nanak’s birth in Vaisakh and his Prakash Purab in Katak, emphasizing the Sikh tradition’s prioritization of spiritual commissioning over biological birth. By situating Vaisakhi within scriptural, institutional, and political contexts, the article argues that Vaisakhi represents a continuous process of Sikh self-definition rather than a single historical event.

The environmental crisis of the twenty-first century has prompted humanity to revisit the ethical and spiritual foundations of its relationship with nature. The Bahá’í Faith was founded in nineteenth-century Persia by Mirza Hosayn Ali Nuri, who is known as Bahā’u’llāh. It offers a distinctive perspective that integrates spiritual principles, scientific inquiry, and environmental stewardship. Unlike approaches that regard nature merely as a resource for human consumption or, conversely, as an object of worship, the Bahá’í teachings present nature as a manifestation of divine order and wisdom. This article explores the Bahá’í understanding of nature and the environment, addresses common misconceptions, examines its compatibility with modern ecological science, and highlights the relevance of Bahá’í principles for contemporary environmental challenges. Through an analysis of Bahá’í sacred writings and scientific insights, the article argues that the Bahá’í worldview offers a holistic framework for sustainable living and ecological responsibility.

The Sikh world has lost one of its most respected intellectuals, educators, and interpreters of Sikh thought with the passing of Dr. Inderjit Singh, widely known as Dr. I.J. Singh. He passed away on May 12, 2026, in New York City at the age of 89, leaving behind a profound legacy of scholarship, reflection, and service to humanity. For decades, Dr. I.J. Singh stood as a guiding light for Sikhs navigating questions of identity, spirituality, modernity, and belonging in an increasingly complex world. Born on April 28, 1937, in Gujranwala, in pre-Partition Punjab, Dr. Singh belonged to a generation shaped by displacement, resilience, and rebuilding. Educated in Simla and Amritsar, he later moved to the United States on a Guggenheim Fellowship to pursue higher studies in anatomy at the University of Oregon Medical School. He eventually became Professor of Anatomy at New York University and later retired as Emeritus Professor. Yet, while he excelled in the sciences, his deepest impact would emerge in another sphere: the intellectual and spiritual life of the Sikh diaspora.

The digital world is approaching a decisive turning point. Artificial intelligence (AI), once viewed primarily as a driver of efficiency and innovation, is now reshaping the foundations of the internet itself. Systems capable of generating software from simple prompts, while simultaneously identifying and exploiting vulnerabilities within that software, have disrupted the fragile equilibrium that once sustained cybersecurity. What was once a specialized domain is now widely accessible, and with this accessibility comes unprecedented risk. This moment calls not only for technical responses but for ethical clarity. The Sikh spiritual tradition offers a valuable framework for navigating such transformative periods. Rooted in the principles of Naam (ethical awareness), Daan (equitable sharing), and Ishnaan (continuous purification), this tradition offers a holistic lens for understanding and responding to the emerging challenges of the AI-driven digital age.

Quakerism, formally known as the Religious Society of Friends, offers a nuanced and evolving perspective on environment and nature that bridges spirituality, ethics, and scientific understanding. While early Quaker texts do not explicitly articulate environmental doctrines, their foundational principles, particularly the belief in the “Inner Light,” imply an ethic of respect, restraint, and relational existence that aligns with ecological thinking. This article critically examines Quaker testimonies such as simplicity, peace, and unity, interpreting them through a modern environmental lens. It challenges common misconceptions that Quakerism is either anthropocentric or detached from scientific reasoning, demonstrating instead that its experiential approach to truth harmonizes with ecological science. Drawing upon early writings of George Fox and William Penn, as well as contemporary Quaker scholarship, the article argues that Quakerism promotes a concept of “right relationship” that integrates human, ecological, and spiritual well-being. The study concludes that Quaker ecological thought is not a modern adaptation but a natural evolution of its enduring spiritual framework (Punshon, 2006; Quaker Faith & Practice, 2013).

In an age of unprecedented access to knowledge, religion remains one of the most powerful forces shaping human identity, morality, and meaning. At its finest, it provides psychological grounding, ethical direction, and communal belonging. Yet under certain conditions, faith can calcify into something resembling self-hypnosis, a state in which beliefs operate not through conscious reflection but through deep, automatic internalization. Understanding this phenomenon, its causes, consequences, and remedies, is essential for any society that values both spiritual vitality and intellectual integrity.

This article examines the relationship between environment and nature in Chinese folk religion through an interdisciplinary framework that integrates cultural philosophy, traditional ecological knowledge, and contemporary scientific perspectives. It advances the argument that Chinese folk religion should not be reduced to a collection of superstitious practices; rather, it constitutes a sophisticated system of ecological ethics grounded in the principle of harmony between heaven, earth, and humanity. Drawing on classical texts such as the Dao De Jing and Huainanzi, the study elucidates how key concepts, including ziran (naturalness) and wu wei (non-interference), resonate with contemporary ecological paradigms, particularly systems thinking and sustainability science. The article further investigates the role of sacred natural sites, seasonal rituals, and community-based practices in fostering biodiversity conservation and environmental stewardship. By examining these traditions through the lens of traditional ecological knowledge, their practical relevance to modern environmental management is underscored. Moreover, the study challenges prevailing misconceptions by demonstrating that nature within Chinese folk religion is perceived not as a resource to be exploited, but as a partner in a mutually sustaining relationship. Ultimately, the analysis highlights the importance of integrating ancient wisdom with scientific approaches to address contemporary ecological challenges and to advance pathways toward sustainable living.

This article explores three foundational metaphysical principles in Sikh philosophy: relativity, interconnectedness, and impermanence. Grounded in the doctrine of Ik Oankār, the affirmation of a single, unifying Divine Reality, Sikh teaching views all existence as embedded within a sacred cosmic order (hukam). The principle of relativity underscores that no phenomenon exists in isolation; rather, every entity and event arises in relation to other beings, contexts, and conditions. The concept of interconnectedness emerges from this relational ontology: all beings are intrinsically linked as manifestations of the same Divine Light, prompting an ethic of universal compassion and equality. Impermanence, the third pillar, recognizes the transitory nature of all created forms, encouraging a deeper spiritual awareness and detachment from fleeting worldly phenomena. Together, these metaphysical principles foster a worldview that transcends dualities and reinforces spiritual humility, ecological responsibility, and moral engagement. The article argues that by integrating these concepts, Sikh philosophy provides profound insights into the nature of physical reality, insights that harmonize with contemporary ecological thought, relational physics, and global ethics. Ultimately, these core principles guide human life toward harmony with the cosmos and alignment with Divine Truth.

Environmental crises such as climate change, biodiversity loss, and resource depletion demand ethical frameworks that complement scientific and technological solutions. This article examines Islamic perspectives on the environment and nature. It demonstrates that Islam offers a coherent and integrated ecological ethic rooted in theology, morality, and rational reflection. Drawing upon Qur’anic teachings, Prophetic traditions, and contemporary environmental science, the study challenges common misconceptions that Islam is anthropocentric or indifferent to ecological concerns. Key concepts such as Tawḥīd (unity of existence), Khalīfah (stewardship), Mīzān (balance), and Amānah (trust) are analyzed to show how they establish limits on consumption, emphasize biodiversity protection, and promote responsible resource management. The article further highlights the convergence between Islamic environmental ethics and modern scientific understandings of ecological interdependence and sustainability. By situating environmental responsibility within moral accountability and spiritual awareness, the paper argues that Islamic teachings can meaningfully contribute to contemporary global environmental discourse and sustainable development initiatives.

Dr. D.P. Singh is a brilliant Physicist by training, a practicing Gursikh, and a dedicated researcher of Science and Sikhism. I was wondering how a physicist would justify his new venture as the Director of the Centre for Understanding Sikhism? After reading his half a dozen books on the Sikh religion, I am fully satisfied and testify that DP Singh is one of the best Sikh theologians in the Sikh world. He has not only imbibed the spirit of Sikhi based on the core principles of the Sikh scripture, Sri Guru Granth Sahib, but also interpreted its message for Sikhs in general and Sikh Youth in particular using scientific methodology. Dr. Bhai Harbans Lal, a celebrated Scientist and a Theologian himself, mentions briefly in the introduction that DP Singh deems it necessary to give a background of the contents of this book before the discussion of the main theme. He presents the main topics under discussion by DP Singh and elaborates on the social and cultural background in which Guru Nanak launched his revolutionary mission to reform society, which was riven by the decadent religiosity of his times. The author explains the purpose of writing “A Path to Truthful Living” in his Foreword: “This book is not a mere intellectual exercise or a scholarly treatise. It is a heartfelt exploration of Guru Nanak’s timeless teachings, presented in a way that seeks to touch the very core of our being”. The author further elaborates the central theme of his book: “The Panj Khands are five distinct domains of existence described by Guru Nanak in his profound compositions. Through the exploration of the Dharam Khand (Domain of Righteousness), Gyan Khand (Domain of Knowledge), Saram Khand (Domain of Endeavour), Karam Khand (Domain of Grace), and Sach Khand (Domain of Truth), we are encouraged to reflect on the nature of our thoughts, actions, and beliefs”.

Sikhi is, by its very nature, a universalist spiritual tradition. Its scriptures speak in many languages; its founders travelled thousands of kilometres across continents; its message affirms that divine light pervades all beings without distinction of caste, nation, or culture. And yet, despite this expansive vision, Sikhi today remains predominantly confined to the Indo-Pakistani world and to Punjabi diasporic communities abroad. The paradox is striking: a religion built on global inclusivity appears limited in global reach. However, the problem does not lie in Sikh theology, which is among the most open, egalitarian, and interfaith-oriented in world religious thought, but in the historical conflation of Sikhi with Punjabi ethnic culture. Over time, this fusion has unintentionally narrowed the religion’s global accessibility. The result is that many non-Punjabi seekers admire Sikh principles yet hesitate to approach gurdwaras or engage deeply with the tradition, perceiving it as culturally bounded rather than universally welcoming.

Guru Nanak can be understood as a natural philosopher by situating his thought alongside major figures traditionally associated with natural philosophy, including Aristotle, Nicolaus Copernicus, Giordano Bruno, Galileo Galilei, Isaac Newton, Charles Darwin, and Albert Einstein. Although Guru Nanak did not practice empirical science in the modern methodological sense, his metaphysical reflections, cosmological insights, and ethical integration of universal order align with the broader intellectual spirit of natural philosophy. The study highlights key parallels, including his articulation of cosmic unity (Ik Oankar), the principle of Hukam as the universal order, ecological sensitivity, and profound intellectual humility in the face of creation's vastness. At the same time, it distinguishes his contemplative and experiential approach from the mathematical and experimental methods of early modern scientists. The article concludes that Guru Nanak can be understood as a distinctive natural philosopher whose synthesis of cosmology, ethics, and spirituality expands the conceptual boundaries of natural philosophy beyond technical science, offering a holistic framework in which understanding nature requires both intellectual inquiry and inner transformation.

The contemporary environmental crisis has prompted renewed scholarly interest in religious and ethical traditions that promote ecological responsibility. Sikhi, rooted in the teachings of Sri Guru Granth Sahib, presents a deeply integrated spiritual and ecological worldview that emphasizes harmony between humanity and nature. This article examines the prime environmental teachings of Sikhism as articulated in Gurbani and exemplified by the Sikh Gurus. Central to Sikh environmental ethics is the belief in the immanence of the Divine within nature, rendering the Earth and its elements sacred and worthy of reverence. Concepts such as Panj Tatt (five classical elements), Earth as dharamsal (a place for righteous action), interdependence of all life forms, and simple living provide a comprehensive ecological framework grounded in spiritual consciousness. The study highlights how Sikh teachings critique ego-driven exploitation (haumai) as a root cause of environmental degradation and instead advocate humility, restraint, and service (seva). By analyzing scriptural hymns and theological principles, this article demonstrates that Sikhism offers not merely symbolic reverence for nature but a practical ethic of sustainability encompassing economic justice, community sharing, and ecological stewardship. The findings suggest that Sikh environmental philosophy is highly relevant to contemporary ecological discourse, offering a faith-based model for sustainable living, ethical development, and planetary well-being grounded in spiritual wisdom and universal responsibility.

Harmandir Sahib, also known as the Golden Temple, in Amritsar, India, is a cornerstone of Sikhism and a global symbol of spirituality, equality, and resilience. This essay explores its multifaceted legacy across spiritual, historical, architectural, cultural, and social dimensions. As the holiest Sikh shrine, it welcomes all, embodying inclusivity through its open entrances and sacred Sarovar. Historically, it has endured destruction and reconstruction, reflecting the Sikh people's perseverance, notably under the patronage of Maharaja Ranjit Singh. Architecturally, its golden facade and humble design blend Mughal and Rajput styles, symbolizing Sikh values. The Langar, serving thousands daily, revolutionizes social equality by uniting diverse communities through shared meals. Culturally, it shapes Sikh identity and inspires global interfaith dialogue and humanitarian efforts. Despite challenges like environmental concerns and political complexities, its universal message endures, amplified by digital outreach. Harmandir Sahib’s legacy transcends religion, offering a timeless model of compassion and unity that reinforces its role as a spiritual and cultural beacon for humanity in an increasingly divided world.

Pope Leo XIV’s recent condemnation of religious violence and call for universal brotherhood at the Council of Nicaea anniversary echoes Sikh teachings articulated five centuries earlier. This article highlights parallels between the Pope’s message and Sikh principles such as rejecting extremism, affirming universal fraternity through “Ik Onkar,” and translating spirituality into service, exemplified by langar. Historic interfaith gestures, such as the foundation of the Golden Temple, reinforce this shared ethos. Amid rising global tensions, these convergent teachings offer urgent guidance for peace and human dignity.

Christianity offers a profound and often misunderstood perspective on the environment and nature, emphasizing stewardship, moral responsibility, and reverence for creation. Contrary to the common misconception that Christian theology promotes exploitation of the natural world, biblical texts portray humans as caretakers rather than conquerors. Genesis 1–2 emphasizes tending to and caring for creation, while Romans 1:20 and other passages highlight nature as a revelation of divine wisdom. The teachings of figures such as Saint Francis of Assisi further exemplify ethical engagement with all living beings. Integrating modern scientific insights from ecology, conservation biology, and climate science, the Christian ethic of care aligns with sustainable practices and recognizes the interdependence of human and ecological well-being. By bridging scripture and science, Christianity provides a morally grounded framework for addressing contemporary environmental challenges, encouraging both spiritual reflection and practical action to preserve biodiversity, ecosystems, and the planet for current and future generations.

Pope Leo XIV’s recent condemnation of religious violence and call for universal brotherhood at the Council of Nicaea anniversary echoes Sikh teachings articulated five centuries earlier. This article highlights parallels between the Pope’s message and Sikh principles such as rejecting extremism, affirming universal fraternity through “Ik Oankaar,” and translating spirituality into service, exemplified by langar. Historic interfaith gestures, such as the foundation of the Golden Temple, reinforce this shared ethos. Amid rising global tensions, these convergent teachings offer urgent guidance for peace and human dignity.

The convergence of artificial intelligence (AI) and spiritual traditions is creating new avenues for transmitting ethical and cultural values to younger generations. Within the Sikh context, where core principles such as Naam Japna (meditation on the Divine), Kirat Karni (honest living), and Vand Chakna (sharing with others) emphasize universalism, equality, and moral responsibility, AI technologies offer a unique platform for renewal and engagement. This article explores how AI can serve as a catalyst for Sikh youth to adopt and embody these values in a rapidly digitizing and globalizing environment. It argues that AI-driven tools, including Gurbani translation systems, personalized learning applications, immersive simulations, and virtual sangat platforms, can bridge generational divides and make Sikh teachings accessible, interactive, and contextually meaningful. The study also examines the ethical concerns inherent in applying AI to spiritual education, including authenticity, data privacy, algorithmic bias, and the potential commodification of sacred texts. Drawing on insights from digital religion studies, Sikh pedagogy, and comparative interfaith experiences, the article positions AI not as a substitute for lived faith but as a complementary instrument for value-based formation. By analyzing both opportunities and challenges, it highlights how AI can foster a dynamic dialogue between tradition and technology. Ultimately, the article proposes that AI, when used responsibly, can help Sikh youth internalize timeless principles as they navigate the complexities of the modern world. Thereby ensuring the continuity of Sikh values in future generations.

Martyrdom has been a decisive moral force in human history, shaping religious consciousness, political ideals, and cultural identities across civilizations. This article offers a comparative, multireligious examination of six exemplary martyrdoms: Jesus Christ in early Christianity, Imam Hussain ibn Ali at Karbala in Islam, Socrates in classical philosophy, Joan of Arc in medieval Christendom, Guru Arjun in early Sikhism, and Guru Tegh Bahadur in seventeenth-century India in Sikhism. Through an interdisciplinary approach drawing on theology, history, philosophy, and primary sacred texts, the study analyzes how these deaths served as ethical turning points, catalyzing transformative movements grounded in conscience, resistance, and truth. Each martyrdom is presented with expanded historical detail and fully referenced primary quotations, ranging from the Gospels and Plato to the Aad Guru Granth Sahib and Persian sources. The article argues that, in its purest form, martyrdom is not merely the death of a righteous individual but the birth of a new moral horizon for a community. Despite the immense diversity of these traditions, the martyr stands as a universal archetype of ethical fidelity that transcends coercive power. Ultimately, the study reveals how these six martyrdoms continue to inform contemporary discourses on justice, human rights, spiritual autonomy, and collective memory.

Pope Leo XIV’s recent condemnation of religious violence and call for universal brotherhood at the Council of Nicaea anniversary echoes Sikh teachings articulated five centuries earlier. This article highlights parallels between the Pope’s message and Sikh principles such as rejecting extremism, affirming universal fraternity through “Ik Oankaar,” and translating spirituality into service, exemplified by langar. Historic interfaith gestures, such as the foundation of the Golden Temple, reinforce this shared ethos. Amid rising global tensions, these convergent teachings offer urgent guidance for peace and human dignity.

September 12, 2025 – The Department of Physics at Sri Guru Granth Sahib World University, Fatehgarh Sahib, hosted an expert talk by Dr. Devinder Pal Singh, Director of the Center for Understanding Sikhism, Mississauga, Ontario, Canada, on the timely theme “Harnessing AI for Sikhism – Opportunities and Risks.” The event was graced by the presence of Dr. Pritpal Singh, Vice-Chancellor; Prof. S. S. Billing, Dean of Academic Affairs; Dr. Tegbir Singh, Registrar; and Dr. Preet Kaur, Head of the Department of Physics. In his remarks, Vice-Chancellor Dr. Pritpal Singh appreciated Dr. Devinder Pal Singh’s contributions to the promotion of Sikhism and emphasized the importance of exploring artificial intelligence in the context of religious studies. In her welcome address, Dr. Preet Kaur highlighted Dr. Singh’s extensive contributions to Sikh studies and his pioneering work in exploring the intersections of science, technology, and religion. During his talk, Dr. Singh discussed how artificial intelligence (AI) presents both transformative opportunities and significant ethical challenges for Sikh communities worldwide. He emphasized the potential of AI in areas such as preservation and accessibility of Sikh scriptures, educational tools for youth, and global interfaith dialogue. At the same time, he cautioned against over-reliance on technology, underlining the risks of misinformation, cultural misrepresentation, and ethical dilemmas in AI development. The event also featured the release of Dr. Singh’s newly published book, “Echoes of a Digital Dawn – AI’s Triumphs and Trials,” which explores the broader societal implications of artificial intelligence in contemporary life. A large number of students attended the event and actively engaged in a lively discussion session, raising questions about AI’s role in shaping future religious scholarship and community practices. The program concluded with a vote of thanks, expressing appreciation for Dr. Singh’s insightful perspectives and his continuing efforts to bridge the gap between emerging technologies and Sikh thought.