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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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Discussions
Hard Talk
How McLeod Became “one Of The Foremost Scholars” Of Sikh Studies?
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<blockquote data-quote="dalsingh" data-source="post: 84389" data-attributes="member: 2883"><p>H Singh</p><p></p><p>Regarding Jatt conversions to Sikhism: The following is a break up of the Jat population from a 1925 census in India, notice that it is pre-partition.</p><p></p><p>Religion Jat Population % </p><p><a href="http://en.wikipedia.org/wiki/Hinduism" target="_blank">Hinduism </a> 47% </p><p><a href="http://en.wikipedia.org/wiki/Sikhism" target="_blank">Sikhism</a> 2o% </p><p><a href="http://en.wikipedia.org/wiki/Islam" target="_blank">Islam</a> 33%</p><p></p><p>What we can notice is that almost half of Jats remain Hindu and a significant portion Muslim. Sikhism has the smallest proportion. It is a valid question to ask if this percentage is actually smaller now due to the deaths from WW2, partition and the 1984 onwards in which large numbers perished.</p><p></p><p></p><p>The relationship between Jats and Sikhism is more complex then it might seem on the surface. I don't agree with your analysis that Jats were numerically dominant from Guru Nanak's time. There is nothing to support this other then conjecture. Even anecdotal information point at followers coming from diverse backgrounds. Remember Guru Nanak travelled for long periods out of the Panjab too.</p><p></p><p></p><p>I am however inclined to disagree with Randip on the make up of the panth during Guru Arjan Dev's time. I think at this time Jats had formed a significant portion of the panth as indicated in Dabistan. This is not to say they wee numerically dominant but that their representation was significant. However I don't agree that they were responsible for the miltarisation of the panth and an entry in Dabistan from a "Sikh covert" of convenience gives a very insulting account of Jats as {censored}s. However I believe it was about this time that Jats got their first taste of leadership in the panth as masands (ironically this very institute was outlawed later by Guru Gobind Singh due to corruption). </p><p></p><p>In my opinion the relationship between Jats and Sikhism has always been fluid . Ganda Singh, in a book written with Teja Singh called A Short History of Sikhs, mentions Jats of a certain area having turned against Guru Gobind Singh. </p><p></p><p>Madra and Singh's "Siques, Tigers or Thieves" give a rarely used account of a battle between the Khalsa and Jat forces in about 1770 given by Francis Xavier Wendel. </p><p></p><p>So the position seems to be that Jats who converted to Sikhs had to fight their own Jat brethren under the flag of the Khalsa. </p><p></p><p>I agree with Randip's assertion that a surge of Jatt converts entered the fold under Banda Singh . I think some of these differed from religious converts in that they saw in Banda's rebellion an opportunity to strike back at an oppressive government and this motivated their conversion rather than deeply felt faith. </p><p></p><p>In a modern context, Jats within Sikhi themselves seem to have become torn between pro-Indian government Jats (i.e. KPS Gill, General Brar and the bulk of Punjab Police) and those who had a more anti establishment perspective (i.e. Kharkoos).</p><p></p><p></p><p>About the Dasam Granth Question: I think parts are by Dasmesh Pita and others not. It is entirely likely that he sanctioned all of the contents and that some are simply translations of Hindu mythology and other literature by the famous 52 bards. See if I get excommunicated for these comments!</p></blockquote><p></p>
[QUOTE="dalsingh, post: 84389, member: 2883"] H Singh Regarding Jatt conversions to Sikhism: The following is a break up of the Jat population from a 1925 census in India, notice that it is pre-partition. Religion Jat Population % [url="http://en.wikipedia.org/wiki/Hinduism"]Hinduism [/url] 47% [url="http://en.wikipedia.org/wiki/Sikhism"]Sikhism[/url] 2o% [url="http://en.wikipedia.org/wiki/Islam"]Islam[/url] 33% What we can notice is that almost half of Jats remain Hindu and a significant portion Muslim. Sikhism has the smallest proportion. It is a valid question to ask if this percentage is actually smaller now due to the deaths from WW2, partition and the 1984 onwards in which large numbers perished. The relationship between Jats and Sikhism is more complex then it might seem on the surface. I don't agree with your analysis that Jats were numerically dominant from Guru Nanak's time. There is nothing to support this other then conjecture. Even anecdotal information point at followers coming from diverse backgrounds. Remember Guru Nanak travelled for long periods out of the Panjab too. I am however inclined to disagree with Randip on the make up of the panth during Guru Arjan Dev's time. I think at this time Jats had formed a significant portion of the panth as indicated in Dabistan. This is not to say they wee numerically dominant but that their representation was significant. However I don't agree that they were responsible for the miltarisation of the panth and an entry in Dabistan from a "Sikh covert" of convenience gives a very insulting account of Jats as {censored}s. However I believe it was about this time that Jats got their first taste of leadership in the panth as masands (ironically this very institute was outlawed later by Guru Gobind Singh due to corruption). In my opinion the relationship between Jats and Sikhism has always been fluid . Ganda Singh, in a book written with Teja Singh called A Short History of Sikhs, mentions Jats of a certain area having turned against Guru Gobind Singh. Madra and Singh's "Siques, Tigers or Thieves" give a rarely used account of a battle between the Khalsa and Jat forces in about 1770 given by Francis Xavier Wendel. So the position seems to be that Jats who converted to Sikhs had to fight their own Jat brethren under the flag of the Khalsa. I agree with Randip's assertion that a surge of Jatt converts entered the fold under Banda Singh . I think some of these differed from religious converts in that they saw in Banda's rebellion an opportunity to strike back at an oppressive government and this motivated their conversion rather than deeply felt faith. In a modern context, Jats within Sikhi themselves seem to have become torn between pro-Indian government Jats (i.e. KPS Gill, General Brar and the bulk of Punjab Police) and those who had a more anti establishment perspective (i.e. Kharkoos). About the Dasam Granth Question: I think parts are by Dasmesh Pita and others not. It is entirely likely that he sanctioned all of the contents and that some are simply translations of Hindu mythology and other literature by the famous 52 bards. See if I get excommunicated for these comments! [/QUOTE]
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How McLeod Became “one Of The Foremost Scholars” Of Sikh Studies?
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