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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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How McLeod Became “one Of The Foremost Scholars” Of Sikh Studies?
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<blockquote data-quote="Randip Singh" data-source="post: 84371" data-attributes="member: 1323"><p></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">Ok I have the book. </span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">If you have a look at the link I posted it was from "Sikh History from Persian Sources" by J.S. Grewal and Ifran Habib.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">It does not state any dominance of Jatts in Sikhism at all. If anything Sikhs are described under Bandha Bahadhur as that </span></span></p><p> </p><p><span style="color: #000002"><span style="font-family: 'Verdana'">Pg 143 - Follower of The Bandha</span></span></p><p> </p><p><em><span style="color: #000002"><span style="font-family: 'Verdana'">A large number of persons belonging to the class of sweepers and tanners, and the community of banjaras and other base of lowly castes, assembled around him and became his disciple. The persons gace him the title of "Fat'h Shah</span></span></em><span style="color: #000002"><span style="font-family: 'Verdana'">" </span></span></p><p> </p><p><span style="color: #000002"><span style="font-family: 'Verdana'">And </span></span></p><p> </p><p><strong><span style="color: #000002"><span style="font-family: 'Verdana'">pg 163-2 - Bandha Bahadhurs Followers </span></span></strong></p><p> </p><p><em><span style="color: #000002"><span style="font-family: 'Verdana'">he (Bandha) in a very short time completed the building of a stone fort of great strength at the foot of the Siwalik Hills near Shahdaura (Sadhaura), of which he had laid the foundations. He made the fort his seat, and sent his officials to administer every city and village far and near.</span></span></em></p><p><em><span style="color: #000002"><span style="font-family: 'Verdana'">Strange it was how through God decreed fate, the courage and bravery of the inhabitants of those places had departed. If a lowly sweeper or cobbler (chamar), more impure than whom there is no caste (qaum) in Hindustan, went to attend on that rebel, he would be appointed to govern his own town and would return with an order (sanad) of office of government in his hand. The moment he stepped into the territory, or town, or village, all the gentry and notables went out to recieve him, and after his alightining at his house, stood with folded hands before him. Since that man of low nature would have information about the real condition of all houses, what unprecedented impositions did they not inflict on the better-places persons of that place and what cruelty did they not invent! No Hindu or Muslim could have the power to see, or hear of, such cruelty. He (the official sent by Banda) would demand whatever precious goods were in anyone's house and deposit it in the ill-destined treasury of the Guru. No person could oppose his orders. Such is the power of Almighty that in the twinkling of an eye He can put such a lowly person in authority over a whole world of the high-born in such a manner that so many thousands of persons who had displayed bravery in so many manly contests, became help, became helpless and lost even the courage to speak in front of that single man</span></span></em></p><p> </p><p><span style="color: #000002"><span style="font-family: 'Verdana'">This paragraph states the emergence of Jatts and how they helped these Sikhs:</span></span></p><p> </p><p> </p><p><span style="color: #000002"><span style="font-family: 'Verdana'">Pp 671-2</span></span></p><p><span style="color: #000002"><span style="font-family: 'Verdana'">quote:</span></span> </p><p style="text-align: center"><p style="text-align: center"></p> </p><p><em><span style="color: #000002"><span style="font-family: 'Verdana'">Although from lower castes of Hindu's countless people like ants and locusts had gathered round him (Bandha) and lost no time in getting killed or coming into battle for his sake, yet they did not harm such Hindu's of high status as Khatri's of the Punjab, who were colluding in the plans and designs of that rebel (Bandha) or the Jats, famous for their bravery, who were supporting and joining the army of that doomed one </span></span></em></p><p> </p><p><span style="color: #000002"><span style="font-family: 'Verdana'">Here is the composition of Sikhs in 1808:</span></span></p><p> </p><p><span style="color: #000002"><span style="font-family: 'Verdana'"><strong>An Account of the Sikh 1808 - Imadu's Sa'adat by Saiyad Ghulam Ali Khan Naqavi (completed 1808)</strong></span></span></p><p><span style="color: #000002"><span style="font-family: 'Verdana'"><strong></strong></span></span></p><p><span style="color: #000002"><span style="font-family: 'Verdana'"><strong>page 214 Chapter 19 - Sikh History From Persian Sources</strong></span></span></p><p><span style="color: #000002"><span style="font-family: 'Verdana'"><strong></strong></span></span></p><p><span style="color: #000002"><span style="font-family: 'Verdana'"><strong>pp 70-71 Short Account of the Genesis of the Sect of Sikhs in Hindustan</strong></span></span></p><p style="text-align: center"><p style="text-align: center"></p> </p><p><em><span style="color: #000002"><span style="font-family: 'Verdana'">Completely moving away from their path of God-worship, the Sikhs began to devote all their courage to conquest of the country, the pillage of the cities and districts (parganas) and highway robbery. Although in the time of Tegh Bahadhur thay had taken to these ways, there was not then this much of tumult. Finally, now (1808 AD) the whole country of the Punjab up to the Attock River (Indus), and this side up to Multan, and from the banks of the Sutlej to Karnal, outside the Punjab, which (i.e. Karnal) is forty seven Kurohs (kurohs or kos = 2.5 miles) distant from Shahjahanabad (Delhi), all of it, is in the possession of this sect. Their leaders of high dignity are mostly from the lower classes, such as carpenters, shoemakers and Jats. They are the enemy to the hookhah-smoker, but take pot after pot of hemp (bang = Bhang) </span></span></em></p><p> </p><p> </p><p><span style="color: #000002"><span style="font-family: 'Verdana'">So taking your own source:</span></span></p><p> </p><p><span style="color: #000002"><span style="font-family: 'Verdana'">Jatts did not disappear all of a sudden when Bandha Bahadhur appeared. There was a gradual shift in power. A recent book I have read (I will cite when I have a chance, I am at work at the moment states), that there was a paradigm shift in power from Khatri’s amongst the Sikh’s to Jatts after Guru Gobind Singh ji introduced Khandhay dha Pahul. Most twice borns refused to take it (i.e. Khatri’s) for fear of being shunned by brethren. That is why you note there are only a select few Sikh surnames from Khatri’s that are Sikh.</span></span></p><p> </p><p><span style="color: #000002"><span style="font-family: 'Verdana'">The Jatts embraced this, and after the mass slaughter of Sikh’s in Delhi after the Bandha Bahadhur campaign’s they took up the sword.</span></span></p><p> </p><p> </p><p></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">This was a deliberate two fingers by Guru Nanak to his twice boorn brethren. One of the professions a Kshatriya must not do is touch a plough. Guru Nanak did this. This shows how enlightened he was, and he iused the food he grew for his Community Kitchen. People would today describe this as some sort of Hippy commune, but Guru Nanak was years ahead of his time.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">Khatris would not give up trading because 1 – it is hard labour and 2 – it is below their twice born status.</span></span></p><p> </p><p></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">No</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">Mcleod says exactly what you are saying i.e. Jatts dominated Sikhi from the 6th Master onwards. They introduced the Martial spirit to Sikhi, and they fought by the Guru’s side. There is no evidence for this. In fact there is contradiction to this. </span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">Jatts were in Sikhi from the beginning but were very few in number. They were not there in any large shape or form. Sikhi then was dominated by Khatri’s. I urge you to read Varan Bhai Gurdas. It states categorically by caste and name who were the 6th Masters kleading warriors and Sikhs.</span></span></p><p> </p><p></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">Read my quotes above from Sikh History from Persian Sources. Jatts were NOT dominant in the Sikh Community at that time nor were they leaders. The only leader of consequence came much later in the shape of Nawab Kapur Singh Virk.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">Bandha Bahadhurs followers are described as, </span></span><em><span style="color: #000002"><span style="font-family: 'Verdana'">A large number of persons belonging to the class of sweepers and tanners, and the community of banjaras and other base of lowly castes.</span></span></em><span style="color: #000002"><span style="font-family: 'Verdana'"> As far as I know, Jatts may have a lower caste status than Khatri’s, but they are in no way a low caste or have ever been.</span></span></p><p> </p><p><span style="color: #000002"><span style="font-family: 'Verdana'">I think H Singh you are mixing up a time frame of some 200 years from when the Guru’s were around (</span></span><span style="color: black"><span style="font-family: 'Arial'">1469 to 1708) to the following 200 odd years when Jatts dominated Sikhism. You are not the first to do it and won’t be the last.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Arial'">Jatts had a Golden period in Sikhism, but let us not put the Cart before the horse.</span></span></p><p> </p><p></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">Yes.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Tahoma'">I am from the school that thinks Dasam Granth ji (definitely parts), must be read in context and in the spirit it is written. It is a valuable source of information, especially in the description of Battles.</span></span></p><p> </p></blockquote><p></p>
[QUOTE="Randip Singh, post: 84371, member: 1323"] [COLOR=black][FONT=Tahoma][/FONT][/COLOR][COLOR=black][FONT=Tahoma][/FONT][/COLOR] [COLOR=black][FONT=Tahoma] [/FONT][/COLOR] [COLOR=black][FONT=Tahoma]Ok I have the book. [/FONT][/COLOR] [COLOR=black][FONT=Tahoma] [/FONT][/COLOR] [COLOR=black][FONT=Tahoma]If you have a look at the link I posted it was from "Sikh History from Persian Sources" by J.S. Grewal and Ifran Habib.[/FONT][/COLOR] [COLOR=black][FONT=Tahoma] [/FONT][/COLOR] [COLOR=black][FONT=Tahoma]It does not state any dominance of Jatts in Sikhism at all. If anything Sikhs are described under Bandha Bahadhur as that [/FONT][/COLOR] [COLOR=black][FONT=Tahoma] [/FONT][/COLOR] [COLOR=#000002][FONT=Verdana]Pg 143 - Follower of The Bandha[/FONT][/COLOR][COLOR=#000002][FONT=Verdana][/FONT][/COLOR] [COLOR=#000002][FONT=Verdana] [/FONT][/COLOR] [I][COLOR=#000002][FONT=Verdana]A large number of persons belonging to the class of sweepers and tanners, and the community of banjaras and other base of lowly castes, assembled around him and became his disciple. The persons gace him the title of "Fat'h Shah[/FONT][/COLOR][/I][COLOR=#000002][FONT=Verdana]" [/FONT][/COLOR] [COLOR=#000002][FONT=Verdana] [/FONT][/COLOR] [COLOR=#000002][FONT=Verdana]And [/FONT][/COLOR] [COLOR=#000002][FONT=Verdana] [/FONT][/COLOR] [B][COLOR=#000002][FONT=Verdana]pg 163-2 - Bandha Bahadhurs Followers [/FONT][/COLOR][/B][COLOR=#000002][FONT=Verdana][/FONT][/COLOR] [COLOR=#000002][FONT=Verdana] [/FONT][/COLOR] [I][COLOR=#000002][FONT=Verdana]he (Bandha) in a very short time completed the building of a stone fort of great strength at the foot of the Siwalik Hills near Shahdaura (Sadhaura), of which he had laid the foundations. He made the fort his seat, and sent his officials to administer every city and village far and near. Strange it was how through God decreed fate, the courage and bravery of the inhabitants of those places had departed. If a lowly sweeper or cobbler (chamar), more impure than whom there is no caste (qaum) in Hindustan, went to attend on that rebel, he would be appointed to govern his own town and would return with an order (sanad) of office of government in his hand. The moment he stepped into the territory, or town, or village, all the gentry and notables went out to recieve him, and after his alightining at his house, stood with folded hands before him. Since that man of low nature would have information about the real condition of all houses, what unprecedented impositions did they not inflict on the better-places persons of that place and what cruelty did they not invent! No Hindu or Muslim could have the power to see, or hear of, such cruelty. He (the official sent by Banda) would demand whatever precious goods were in anyone's house and deposit it in the ill-destined treasury of the Guru. No person could oppose his orders. Such is the power of Almighty that in the twinkling of an eye He can put such a lowly person in authority over a whole world of the high-born in such a manner that so many thousands of persons who had displayed bravery in so many manly contests, became help, became helpless and lost even the courage to speak in front of that single man[/FONT][/COLOR][/I] [I][COLOR=#000002][FONT=Verdana] [/FONT][/COLOR][/I] [COLOR=#000002][FONT=Verdana]This paragraph states the emergence of Jatts and how they helped these Sikhs:[/FONT][/COLOR] [COLOR=#000002][FONT=Verdana] [/FONT][/COLOR] [I][COLOR=#000002][FONT=Verdana] [/FONT][/COLOR][/I] [COLOR=#000002][FONT=Verdana]Pp 671-2[/FONT][/COLOR][COLOR=#000002][FONT=Verdana][/FONT][/COLOR] [COLOR=#000002][FONT=Verdana]quote:[/FONT][/COLOR][COLOR=#000002][FONT=Verdana] [/FONT][/COLOR] [CENTER][CENTER][COLOR=#000002][FONT=Verdana][/FONT][/COLOR][/CENTER][/CENTER] [I][COLOR=#000002][FONT=Verdana]Although from lower castes of Hindu's countless people like ants and locusts had gathered round him (Bandha) and lost no time in getting killed or coming into battle for his sake, yet they did not harm such Hindu's of high status as Khatri's of the Punjab, who were colluding in the plans and designs of that rebel (Bandha) or the Jats, famous for their bravery, who were supporting and joining the army of that doomed one [/FONT][/COLOR][/I] [I][COLOR=#000002][FONT=Verdana] [/FONT][/COLOR][/I] [COLOR=#000002][FONT=Verdana]Here is the composition of Sikhs in 1808:[/FONT][/COLOR] [COLOR=#000002][FONT=Verdana] [/FONT][/COLOR] [COLOR=#000002][FONT=Verdana][B]An Account of the Sikh 1808 - Imadu's Sa'adat by Saiyad Ghulam Ali Khan Naqavi (completed 1808) page 214 Chapter 19 - Sikh History From Persian Sources pp 70-71 Short Account of the Genesis of the Sect of Sikhs in Hindustan[/B][/FONT][/COLOR][COLOR=#000002][FONT=Verdana][/FONT][/COLOR] [CENTER][CENTER][COLOR=#000002][FONT=Verdana][/FONT][/COLOR][/CENTER][/CENTER] [I][COLOR=#000002][FONT=Verdana]Completely moving away from their path of God-worship, the Sikhs began to devote all their courage to conquest of the country, the pillage of the cities and districts (parganas) and highway robbery. Although in the time of Tegh Bahadhur thay had taken to these ways, there was not then this much of tumult. Finally, now (1808 AD) the whole country of the Punjab up to the Attock River (Indus), and this side up to Multan, and from the banks of the Sutlej to Karnal, outside the Punjab, which (i.e. Karnal) is forty seven Kurohs (kurohs or kos = 2.5 miles) distant from Shahjahanabad (Delhi), all of it, is in the possession of this sect. Their leaders of high dignity are mostly from the lower classes, such as carpenters, shoemakers and Jats. They are the enemy to the hookhah-smoker, but take pot after pot of hemp (bang = Bhang) [/FONT][/COLOR][/I][I][COLOR=#000002][FONT=Verdana][/FONT][/COLOR][/I] [COLOR=#000002][FONT=Verdana] [/FONT][/COLOR] [I][COLOR=#000002][FONT=Verdana] [/FONT][/COLOR][/I] [COLOR=#000002][FONT=Verdana]So taking your own source:[/FONT][/COLOR] [COLOR=#000002][FONT=Verdana] [/FONT][/COLOR] [COLOR=#000002][FONT=Verdana]Jatts did not disappear all of a sudden when Bandha Bahadhur appeared. There was a gradual shift in power. A recent book I have read (I will cite when I have a chance, I am at work at the moment states), that there was a paradigm shift in power from Khatri’s amongst the Sikh’s to Jatts after Guru Gobind Singh ji introduced Khandhay dha Pahul. Most twice borns refused to take it (i.e. Khatri’s) for fear of being shunned by brethren. That is why you note there are only a select few Sikh surnames from Khatri’s that are Sikh.[/FONT][/COLOR] [COLOR=#000002][FONT=Verdana] [/FONT][/COLOR] [COLOR=#000002][FONT=Verdana]The Jatts embraced this, and after the mass slaughter of Sikh’s in Delhi after the Bandha Bahadhur campaign’s they took up the sword.[/FONT][/COLOR] [I][COLOR=#000002][FONT=Verdana] [/FONT][/COLOR][/I] [COLOR=#000002][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Tahoma][/FONT][/COLOR][COLOR=black][FONT=Tahoma][/FONT][/COLOR] [COLOR=black][FONT=Tahoma] [/FONT][/COLOR] [COLOR=black][FONT=Tahoma]This was a deliberate two fingers by Guru Nanak to his twice boorn brethren. One of the professions a Kshatriya must not do is touch a plough. Guru Nanak did this. This shows how enlightened he was, and he iused the food he grew for his Community Kitchen. People would today describe this as some sort of Hippy commune, but Guru Nanak was years ahead of his time.[/FONT][/COLOR] [COLOR=black][FONT=Tahoma] [/FONT][/COLOR] [COLOR=black][FONT=Tahoma]Khatris would not give up trading because 1 – it is hard labour and 2 – it is below their twice born status.[/FONT][/COLOR] [COLOR=black][FONT=Tahoma] [/FONT][/COLOR] [COLOR=black][FONT=Tahoma][/FONT][/COLOR][COLOR=black][FONT=Tahoma][/FONT][/COLOR] [COLOR=black][FONT=Tahoma] [/FONT][/COLOR] [COLOR=black][FONT=Tahoma]No[/FONT][/COLOR] [COLOR=black][FONT=Tahoma] [/FONT][/COLOR] [COLOR=black][FONT=Tahoma]Mcleod says exactly what you are saying i.e. Jatts dominated Sikhi from the 6th Master onwards. They introduced the Martial spirit to Sikhi, and they fought by the Guru’s side. There is no evidence for this. In fact there is contradiction to this. [/FONT][/COLOR] [COLOR=black][FONT=Tahoma] [/FONT][/COLOR] [COLOR=black][FONT=Tahoma]Jatts were in Sikhi from the beginning but were very few in number. They were not there in any large shape or form. Sikhi then was dominated by Khatri’s. I urge you to read Varan Bhai Gurdas. It states categorically by caste and name who were the 6th Masters kleading warriors and Sikhs.[/FONT][/COLOR] [COLOR=black][FONT=Tahoma] [/FONT][/COLOR] [COLOR=black][FONT=Tahoma][/FONT][/COLOR][COLOR=black][FONT=Tahoma][/FONT][/COLOR] [COLOR=black][FONT=Tahoma] [/FONT][/COLOR] [COLOR=black][FONT=Tahoma]Read my quotes above from Sikh History from Persian Sources. Jatts were NOT dominant in the Sikh Community at that time nor were they leaders. The only leader of consequence came much later in the shape of Nawab Kapur Singh Virk.[/FONT][/COLOR] [COLOR=black][FONT=Tahoma] [/FONT][/COLOR] [COLOR=black][FONT=Tahoma]Bandha Bahadhurs followers are described as, [/FONT][/COLOR][I][COLOR=#000002][FONT=Verdana]A large number of persons belonging to the class of sweepers and tanners, and the community of banjaras and other base of lowly castes.[/FONT][/COLOR][/I][COLOR=#000002][FONT=Verdana] As far as I know, Jatts may have a lower caste status than Khatri’s, but they are in no way a low caste or have ever been.[/FONT][/COLOR] [COLOR=#000002][FONT=Verdana] [/FONT][/COLOR] [COLOR=#000002][FONT=Verdana]I think H Singh you are mixing up a time frame of some 200 years from when the Guru’s were around ([/FONT][/COLOR][COLOR=black][FONT=Arial]1469 to 1708) to the following 200 odd years when Jatts dominated Sikhism. You are not the first to do it and won’t be the last.[/FONT][/COLOR] [COLOR=black][FONT=Arial] [/FONT][/COLOR] [COLOR=black][FONT=Arial]Jatts had a Golden period in Sikhism, but let us not put the Cart before the horse.[/FONT][/COLOR][COLOR=black][FONT=Tahoma][/FONT][/COLOR] [COLOR=black][FONT=Tahoma] [/FONT][/COLOR] [COLOR=black][FONT=Tahoma][/FONT][/COLOR][COLOR=black][FONT=Tahoma][/FONT][/COLOR] [COLOR=black][FONT=Tahoma] [/FONT][/COLOR] [COLOR=black][FONT=Tahoma]Yes.[/FONT][/COLOR] [COLOR=black][FONT=Tahoma] [/FONT][/COLOR] [COLOR=black][FONT=Tahoma]I am from the school that thinks Dasam Granth ji (definitely parts), must be read in context and in the spirit it is written. It is a valuable source of information, especially in the description of Battles.[/FONT][/COLOR] [COLOR=black][FONT=Tahoma] [/FONT][/COLOR] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [/QUOTE]
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How McLeod Became “one Of The Foremost Scholars” Of Sikh Studies?
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