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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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Sikh Sikhi Sikhism
What To Do With The Un-Natural Growth Of Hair On Female Faces?
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<blockquote data-quote="spnadmin" data-source="post: 138498" data-attributes="member: 35"><p>ishna ji</p><p></p><p>What I am about to say is only a small part of all that I have to say on this subject. And I do not really think that I, as one more person weighing in, would be helpful at this time. So all I want to point to is the cultural component of the controversy regarding kesh. For if it were not true that, in some cultures being smooth is a mark of femininity, and in others shaving is required for cleanliness, and for yet others it means both femininity and cleanliness, we would not be having this conversation at all.</p><p></p><p>Now your mother summed up the cultural reality from where she was standing, from her vantage point. </p><p></p><p>My mother would often scold me to wear a girdle and rouge -- because in the mid-West United States a proper woman always wore a girdle and rouge. And to show how culturally bound that is -- today we don't even call it "rouge" but "blush," and no one wears a girdle unless they have a hernia. We wear "body shapers." </p><p></p><p>So in Guru Nanak's time what was the story? Muslims shaved all parts of their body and clipped their hair and their beards because to do so was to be "clean." True even today. This was cultural as much as religious because culture and religion were not then, nor are they now, easy to untangle. I suspect that Hindus had diverse views on the subject of hair, because some ascetics did not shave or clip their hair and others did shave, again as a matter of religious practice, integrated with a particular religious culture. </p><p></p><p>Shaving and being thin are two hallmarks of femininity in <strong>some parts </strong>of the western world, as is getting a regular manicure and pedicure. But these are also hallmarks of femininity in parts of the eastern world as well. Chinese women are expected to keep thin, and in Thailand, following the delivery of a child women wear stomach wraps so that their abdomens will snap back into shape and not sag. </p><p></p><p>In other part of the western world, hair on your legs, armpits, and upper lip are considered marks of beauty, as in Italy or Argentina. Among African American women shaving is not generally pursued. </p><p></p><p>So in my humble opinion, the discussion of kesh has to acknowledge that some of the expressions of worry are at rock bottom about finding the strength to challenge cultural norms - which can change and do change. And the argument that kesh does not in and of itself lead you to God is kind of like dodging the challenge.</p><p></p><p>Now back to the question of why practicing Sikhs keep kesh, or should keep kesh. At this point I plan to keep my thoughts to myself - f<strong>or now.</strong> There has been and will always be a wide variety of answers given to this question. It is probably more important for any individual to know why he or she does it, without having to feel the need to give justification, or <strong>without having to go to court to defend the right to do it. </strong></p><p><strong></strong></p><p></p><p>And every time a Sikh protests, he/she is only making it that much easier for the courts all over the world <strong>to question all of the kakkars </strong>required of amritdhari Sikhs.</p><p></p><p>So I know I have not helped to answer your question, but I think you reflected in a very useful and insightful way. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /> I did not say I would be brief LOL</p></blockquote><p></p>
[QUOTE="spnadmin, post: 138498, member: 35"] ishna ji What I am about to say is only a small part of all that I have to say on this subject. And I do not really think that I, as one more person weighing in, would be helpful at this time. So all I want to point to is the cultural component of the controversy regarding kesh. For if it were not true that, in some cultures being smooth is a mark of femininity, and in others shaving is required for cleanliness, and for yet others it means both femininity and cleanliness, we would not be having this conversation at all. Now your mother summed up the cultural reality from where she was standing, from her vantage point. My mother would often scold me to wear a girdle and rouge -- because in the mid-West United States a proper woman always wore a girdle and rouge. And to show how culturally bound that is -- today we don't even call it "rouge" but "blush," and no one wears a girdle unless they have a hernia. We wear "body shapers." So in Guru Nanak's time what was the story? Muslims shaved all parts of their body and clipped their hair and their beards because to do so was to be "clean." True even today. This was cultural as much as religious because culture and religion were not then, nor are they now, easy to untangle. I suspect that Hindus had diverse views on the subject of hair, because some ascetics did not shave or clip their hair and others did shave, again as a matter of religious practice, integrated with a particular religious culture. Shaving and being thin are two hallmarks of femininity in [B]some parts [/B]of the western world, as is getting a regular manicure and pedicure. But these are also hallmarks of femininity in parts of the eastern world as well. Chinese women are expected to keep thin, and in Thailand, following the delivery of a child women wear stomach wraps so that their abdomens will snap back into shape and not sag. In other part of the western world, hair on your legs, armpits, and upper lip are considered marks of beauty, as in Italy or Argentina. Among African American women shaving is not generally pursued. So in my humble opinion, the discussion of kesh has to acknowledge that some of the expressions of worry are at rock bottom about finding the strength to challenge cultural norms - which can change and do change. And the argument that kesh does not in and of itself lead you to God is kind of like dodging the challenge. Now back to the question of why practicing Sikhs keep kesh, or should keep kesh. At this point I plan to keep my thoughts to myself - f[B]or now.[/B] There has been and will always be a wide variety of answers given to this question. It is probably more important for any individual to know why he or she does it, without having to feel the need to give justification, or [B]without having to go to court to defend the right to do it. [/B] And every time a Sikh protests, he/she is only making it that much easier for the courts all over the world [B]to question all of the kakkars [/B]required of amritdhari Sikhs. So I know I have not helped to answer your question, but I think you reflected in a very useful and insightful way. :) I did not say I would be brief LOL [/QUOTE]
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What To Do With The Un-Natural Growth Of Hair On Female Faces?
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