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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
An Exploration Of Femininity And Sikh Women
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<blockquote data-quote="Ishna" data-source="post: 145219" data-attributes="member: 2709"><p>Thank you all for participating! </p><p> </p><p>KDS1980 ji: I'm talking about Sikh women who are Amritdhari or are aiming to one day become Amritdhari. When contemplating amrit sanchar and being Amritdhari, one ponders how this will change one's life and how to integrate the requirements into one's life. Someone who is happy being a Sikh and not a Khalsa might not encounter any contradiction to their femininity.</p><p> </p><p>Chunnis are beautiful, but damn they slide around! I've given up - if I'm going to Gurdwara for a day of cooking and seva I just wear a bandana now and leave the chunni for Sunday morning. That's where the hijab is different I think, a bit more practical.</p><p> </p><p>SPNadmin ji: You make a good point about Punjabi dress, but also your comment about not finding baggy salwar kameez attractive proves one crucial element of femininity -- it is largely in the eye of the beholder. I love baggy salwar kameez, they're the only ones I wear. I find modesty ENHANCES femininity. Maybe that's why I like the hijab.</p><p> </p><p>Mai ji: I've always been a tom-boy, myself. I have difficulty expressing my femininity because it is counter to my Aussie culture's standard. The standard here is to show skin (more is better), colour and style your hair, wear make-up, high-heels, be giggly and interested in magazines and fashion and shopping. I am most comfortable like you, modestly dressed, flat shoes, utilitarian hair-do (that means tied back so it doesn't get in my eyes and doesn't get messy and knot up). And I LOVE this part of the quote you provided: "Then that little man in black there, he says women can't have as much rights as men, 'cause Christ wasn't a woman! Where did your Christ come from? Where did your Christ come from? From God and a woman! Man had nothing to do with Him."</p><p> </p><p>Ambarsaria ji makes a good point: is masculinity and femininity a form of duality? However, isn't it a biological duality? How is it possible to escape that? One might say the aim should be to remove the sense of masculine/feminine and focus more on HUMAN. But from my perspective that seems to mean that men remain men and women adjust to the way the men are to bridge the duality gap.</p><p> </p><p>People point to Mai Bhago as a great role model for women, however she was honoured by Guru Gobind Singh Ji by being provide with a male uniform to wear. No doubt Mai Bhago has great lessons to teach us about how to connect with our masculinity, and more, but can anyone suggest for me what a "feminine" Sikh role model could be?</p><p> </p><p>When you consider Sikh women from history, what speaks to you (if anything) of their femininity? What is the difference between a Sikh man and a Sikh woman?</p><p> </p><p>Is dressing up, making yourself attractive to the men in your culture, a biological program within women to ensure survival of the species? Is it right to disregard such a drive if it is indeed innate?</p></blockquote><p></p>
[QUOTE="Ishna, post: 145219, member: 2709"] Thank you all for participating! KDS1980 ji: I'm talking about Sikh women who are Amritdhari or are aiming to one day become Amritdhari. When contemplating amrit sanchar and being Amritdhari, one ponders how this will change one's life and how to integrate the requirements into one's life. Someone who is happy being a Sikh and not a Khalsa might not encounter any contradiction to their femininity. Chunnis are beautiful, but damn they slide around! I've given up - if I'm going to Gurdwara for a day of cooking and seva I just wear a bandana now and leave the chunni for Sunday morning. That's where the hijab is different I think, a bit more practical. SPNadmin ji: You make a good point about Punjabi dress, but also your comment about not finding baggy salwar kameez attractive proves one crucial element of femininity -- it is largely in the eye of the beholder. I love baggy salwar kameez, they're the only ones I wear. I find modesty ENHANCES femininity. Maybe that's why I like the hijab. Mai ji: I've always been a tom-boy, myself. I have difficulty expressing my femininity because it is counter to my Aussie culture's standard. The standard here is to show skin (more is better), colour and style your hair, wear make-up, high-heels, be giggly and interested in magazines and fashion and shopping. I am most comfortable like you, modestly dressed, flat shoes, utilitarian hair-do (that means tied back so it doesn't get in my eyes and doesn't get messy and knot up). And I LOVE this part of the quote you provided: "Then that little man in black there, he says women can't have as much rights as men, 'cause Christ wasn't a woman! Where did your Christ come from? Where did your Christ come from? From God and a woman! Man had nothing to do with Him." Ambarsaria ji makes a good point: is masculinity and femininity a form of duality? However, isn't it a biological duality? How is it possible to escape that? One might say the aim should be to remove the sense of masculine/feminine and focus more on HUMAN. But from my perspective that seems to mean that men remain men and women adjust to the way the men are to bridge the duality gap. People point to Mai Bhago as a great role model for women, however she was honoured by Guru Gobind Singh Ji by being provide with a male uniform to wear. No doubt Mai Bhago has great lessons to teach us about how to connect with our masculinity, and more, but can anyone suggest for me what a "feminine" Sikh role model could be? When you consider Sikh women from history, what speaks to you (if anything) of their femininity? What is the difference between a Sikh man and a Sikh woman? Is dressing up, making yourself attractive to the men in your culture, a biological program within women to ensure survival of the species? Is it right to disregard such a drive if it is indeed innate? [/QUOTE]
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An Exploration Of Femininity And Sikh Women
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