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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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Hard Talk
The Chaupa Singh Rahitnama
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<blockquote data-quote="Sikhi 24/7" data-source="post: 155" data-attributes="member: 39"><p><strong>Discussion</strong></p><p></p><p>Dr W H McLeod has conducted a detailed study of this rahitnama using the Guru Nanak Dev University text which, in his opinion, is the oldest and most comprehensive. The closeness of its author and the Chhibbar family to the Guru's house is an important additional merit that reinforces its claim to reliability. He laments, however, that this tradition "has attracted little attention in the intervening centuries". He quotes Kahn Singh who represents the view generally held by Sikh scholars : "Chaupa Singh : This respected person was the tenth Guru's tutor (Khidawa) and a loyal Sikh of the Satguru. He compiled a rahitnama which has been extensively corrupted by ignorant Sikhs." Dr McLeod has further himself ventured five reasons to explain this neglect : 1. Structure : Two rahitnama parts with intervening narratives and the added section attributed to Nand Lal in the extant text, cannot be regarded as the work of a single author. 2. Doctrine : Some of the injunctions indicate a clear bias in favour of Brahmins and against Muslims, which conflicts the `twentieth century orthodoxy'. The text also does not mention the five Ks and the marriage ritual. 3. Influence of the Devi cult : The rahitnama "relates as if it were authentic, the notorious story that Guru Gobind Singh was persuaded to seek the blessings of Mata Devi (the goddess Kali or Durga) on his new Panth by celebrating the traditional hom or fire ritual." This "inevitably detracts from the rahitnama's claims to authenticity in the eyes of the 20th century readers. All who share Singh Sabha inheritance must reject this story as spurious and with it any claims that the extant Chaupa Singh Rahitnama is reliable as history." Also, the Puranic cosmology introduced towards the end of the rahitnama, provides "another reason for treating the rahitnama as dubious in origin or corrupt in terms of its extant text." 4. Chhibbar Interests : There are "unctuous references to Chhibbar Brahmins which appear in both narrative portions of the Chaupa Singh text. These are plainly intended to serve a family purpose, asserting on behalf of its members a claim to special deference within the Panth ......How could Guru Gobind Singh possibly inspire or sanction such self-interested claims ?" 5. Language : "Piara Singh Padam questions the authenticity of the extant text on the grounds that its language and style are later than the usage current during the time of Guru Gobind Singh." Also its Lahndi content suggests "either a work composed in the area Northwards of Lahore or one which was subsequently revised there." "One might well have expected the Punjabi to be more strongly Majhi or Doabi with a positive tendency towards Braj" in a key work "prepared in the Darbar of Guru Gobind Singh and under his supervision".</p></blockquote><p></p>
[QUOTE="Sikhi 24/7, post: 155, member: 39"] [b]Discussion[/b] Dr W H McLeod has conducted a detailed study of this rahitnama using the Guru Nanak Dev University text which, in his opinion, is the oldest and most comprehensive. The closeness of its author and the Chhibbar family to the Guru's house is an important additional merit that reinforces its claim to reliability. He laments, however, that this tradition "has attracted little attention in the intervening centuries". He quotes Kahn Singh who represents the view generally held by Sikh scholars : "Chaupa Singh : This respected person was the tenth Guru's tutor (Khidawa) and a loyal Sikh of the Satguru. He compiled a rahitnama which has been extensively corrupted by ignorant Sikhs." Dr McLeod has further himself ventured five reasons to explain this neglect : 1. Structure : Two rahitnama parts with intervening narratives and the added section attributed to Nand Lal in the extant text, cannot be regarded as the work of a single author. 2. Doctrine : Some of the injunctions indicate a clear bias in favour of Brahmins and against Muslims, which conflicts the `twentieth century orthodoxy'. The text also does not mention the five Ks and the marriage ritual. 3. Influence of the Devi cult : The rahitnama "relates as if it were authentic, the notorious story that Guru Gobind Singh was persuaded to seek the blessings of Mata Devi (the goddess Kali or Durga) on his new Panth by celebrating the traditional hom or fire ritual." This "inevitably detracts from the rahitnama's claims to authenticity in the eyes of the 20th century readers. All who share Singh Sabha inheritance must reject this story as spurious and with it any claims that the extant Chaupa Singh Rahitnama is reliable as history." Also, the Puranic cosmology introduced towards the end of the rahitnama, provides "another reason for treating the rahitnama as dubious in origin or corrupt in terms of its extant text." 4. Chhibbar Interests : There are "unctuous references to Chhibbar Brahmins which appear in both narrative portions of the Chaupa Singh text. These are plainly intended to serve a family purpose, asserting on behalf of its members a claim to special deference within the Panth ......How could Guru Gobind Singh possibly inspire or sanction such self-interested claims ?" 5. Language : "Piara Singh Padam questions the authenticity of the extant text on the grounds that its language and style are later than the usage current during the time of Guru Gobind Singh." Also its Lahndi content suggests "either a work composed in the area Northwards of Lahore or one which was subsequently revised there." "One might well have expected the Punjabi to be more strongly Majhi or Doabi with a positive tendency towards Braj" in a key work "prepared in the Darbar of Guru Gobind Singh and under his supervision". [/QUOTE]
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The Chaupa Singh Rahitnama
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