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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: 328" data-attributes="member: 39"><p><strong>Some Comments on Chaupa Singh Rahitnama</strong></p><p></p><p><em>What do think about the following observations?</em></p><p></p><p>1. Chaupa Singh Rahitnama is among the earliest attempts made to codify the rahit or lifestyle of a Sikh. It is also the most comprehensive among the available rahitnamas with details far greater than those in any other such attempt made so far. </p><p></p><p>2. Although the injunctions do not appear in a logical sequence, they deal with almost every aspect of a Sikh's life. The coverage includes personal and social behaviour, caste, sangat, Guru Granth Sahib, rituals, food, weapons and warfare, salutations, women's' duties, travel and pilgrimage, false teachers, enemies of the Guru and attitude towards Muslims, besides a large number of sundry injunctions. </p><p></p><p>3. The early origin of a rahitnama, and the closeness of its author to the Guru should normally guarantee its acceptability. This has not, however, been the case with the Chaupa Singh Rahitnama. Sikh scholars, by and large, neglected it. </p><p></p><p>The reasons are : </p><p></p><p>a) The extant manuscript of the rahitnama appears to have been scribed sometimes in the middle of the 18th century, over 50 years after the demise of Guru Gobind Singh. The original text written by Chaupa Singh and approved by the Guru, if there was any, is not traceable. </p><p></p><p><span style="color: Red"><strong>b) Large scale interpolations are suspected to have taken place, so that there are injunctions that conflict with the doctrine preached in Guru Granth Sahib, and by Guru Gobind Singh himself. </strong> </span></p><p> </p><p>c) It is difficult to justify the inclusion of the two narrative parts in the rahitnama. These have little to do with rahit and appear to have been introduced to promote the vested interests of Brahmins in general and the Chhibbar family in particular. The story of the worship of devi by Guru Gobind Singh as well as apocalyptic references in these narratives are clearly out of place. The former (devi story) has been vehemently denied and rejected by recent research. The latter (so-called prophecies) are in fact a commentary on the situation that prevailed half a century after Guru Gobind Singh's demise, which again shows that the available text of the rahitnama was recorded sometimes in the middle of the 18th century, and not during the Guru's life-time. </p><p></p><p>4. A desirable feature of the rahitnama is the support most of the injunctions derive from the verses in Guru Granth Sahib profusely quoted in it. No such support is, however, available in case of suspected interpolations. The devi worship story and the doctrinal conflict are the more important objections. These are, therefore, dealt with in greater detail in the following paragraphs.</p></blockquote><p></p>
[QUOTE="Sikhi 24/7, post: 328, member: 39"] [b]Some Comments on Chaupa Singh Rahitnama[/b] [I]What do think about the following observations?[/I] 1. Chaupa Singh Rahitnama is among the earliest attempts made to codify the rahit or lifestyle of a Sikh. It is also the most comprehensive among the available rahitnamas with details far greater than those in any other such attempt made so far. 2. Although the injunctions do not appear in a logical sequence, they deal with almost every aspect of a Sikh's life. The coverage includes personal and social behaviour, caste, sangat, Guru Granth Sahib, rituals, food, weapons and warfare, salutations, women's' duties, travel and pilgrimage, false teachers, enemies of the Guru and attitude towards Muslims, besides a large number of sundry injunctions. 3. The early origin of a rahitnama, and the closeness of its author to the Guru should normally guarantee its acceptability. This has not, however, been the case with the Chaupa Singh Rahitnama. Sikh scholars, by and large, neglected it. The reasons are : a) The extant manuscript of the rahitnama appears to have been scribed sometimes in the middle of the 18th century, over 50 years after the demise of Guru Gobind Singh. The original text written by Chaupa Singh and approved by the Guru, if there was any, is not traceable. [COLOR=Red][B]b) Large scale interpolations are suspected to have taken place, so that there are injunctions that conflict with the doctrine preached in Guru Granth Sahib, and by Guru Gobind Singh himself. [/B] [/COLOR] c) It is difficult to justify the inclusion of the two narrative parts in the rahitnama. These have little to do with rahit and appear to have been introduced to promote the vested interests of Brahmins in general and the Chhibbar family in particular. The story of the worship of devi by Guru Gobind Singh as well as apocalyptic references in these narratives are clearly out of place. The former (devi story) has been vehemently denied and rejected by recent research. The latter (so-called prophecies) are in fact a commentary on the situation that prevailed half a century after Guru Gobind Singh's demise, which again shows that the available text of the rahitnama was recorded sometimes in the middle of the 18th century, and not during the Guru's life-time. 4. A desirable feature of the rahitnama is the support most of the injunctions derive from the verses in Guru Granth Sahib profusely quoted in it. No such support is, however, available in case of suspected interpolations. The devi worship story and the doctrinal conflict are the more important objections. These are, therefore, dealt with in greater detail in the following paragraphs. [/QUOTE]
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The Chaupa Singh Rahitnama
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