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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
Are Strength, Dominance, Decisiveness, Protectiveness Masculine Qualities?
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<blockquote data-quote="Harkiran Kaur" data-source="post: 206501" data-attributes="member: 18224"><p>Why does it matter who its by? It addresses the same subject... There are many authors who have observed the same thing, in hunter gatherer societies, women are treated more as equals. Once agrarian society popped up, men did the hard work in the fields, women stayed at home. Staying at home was not valued as much as bringing home the bacon so to speak, so women started to be devalued. Along with being devalued came being seen as secondary, and given a secondary role to go along with it. Additionally, agrarian society people started amassing property. The husband was seen as the owner of that property (because of course the women were devalued and seen as not providing at all in their now lesser role of home-maker). In pre-agrarian society women gathered. Many days, the men came home from hunting empty handed. The women always provided the berries, plants etc to eat regardless of whether they had meat or not. The fact that they 'provided' was valued. We turned into a society where only those who provide are valued and those who 'serve' are devalued. Being a home-maker is seen as a position of service, being a servant to the husband and family. There was no direct providing anymore. Additionally, with amassing of property came the need to keep property in family lineage. This was most often only through male heirs. Another hit on women. Women eventually became part of that property themselves. Prior to agrarian society, religions were feminine based. There were feminine 'Goddess' figures. The ability for women to bring forth life was celebrated. Abrahamic doctrine killed all idea of any feminine power and made God into a male deity, made anything to do with childbearing, menstruation, even breastfeeding seen as disgusting. Women were now seen as spiritually unclean because of these, and seen as spiritually inferior to men. Men also competed for wealth and property. And dominated other men as well and this was also not really present in hunter-gatherer society. It doesn't matter which author you choose. The evidence is there to back it. Just look at CURRENT models of hunter gatherer societies!</p><p>Unfortunately, even though we have come a long way. This view that women are inferior still persists EVEN IN SIKHI. Many Singhs act actually disgusted at the idea of a woman being one of the Panj Pyaras. Not because they truly want to just uphold 'tradition' etc. As that would not command the type of disgust I have witnessed. It goes deeper. These Singhs actually hold contempt towards the female gender to the point that they view it as blasphme or disgusting to think a female member of the Khalsa could initiate others or be put in a high revered position of authority or leadership. That would mean acknowledging she is equal spiritually to them and that wmen hold equal authority in life and in Sikhi. This same disgust carries over to seva at Darbar Sahib etc. It's not merely wishing to uphold tradition but those who oppose women's seva there (kirtan etc) actually voice disgust at the idea, as if a woman doing kirtan at Darbar Sahib would sully the place with her very 'femaleness'. Of course not all Singhs are like this... its a few sampardas who are perpetuating it. Damdami Taksal / Sant Samaj, and some other deras. These same deras perpetuate the idea of Patti Parmeshwar. Husbands are God over their wives and obedience is expected on the part of the wife. She is but a servant under his authority. He is told to view his wife as a 'faithful follower'. Thats actually in their Rehet Maryada so I am not making anything up. You can view it yourself. So they evry much do view women as inferior to men and they view men as being in authority over and in charge of women. Hence, the disgust at the idea of seva like being one of the Panj Pyaras. How could they envision putting someone they see as inferior and disgusting, in a highly revered position of leadership? Btw in comparison with the agrarian emergence, they also view menstruation as being impure and disgusting. They also command women not to do seva of SGGSJ while on their periods.</p><p> </p><p>As for dominance being an inherent trait in men in general. I dont think so. I think men because of testosterone, are more competitive. This however leads to dominance, which is partly the competitiveness but also partly society / culture taught. Its partly our own fault as women for laying there like a rug and taking it (accepting submissiveness and a subservient existence in return for a roof over our heads). And then perpetuating the same thoughts in our children. Children need to be taught to see everyone as equals.</p><p> </p><p>Gurbani says "As Gurmukh look upon ALL with a single eye of equality for in each and every heart the divine light is contained"</p></blockquote><p></p>
[QUOTE="Harkiran Kaur, post: 206501, member: 18224"] Why does it matter who its by? It addresses the same subject... There are many authors who have observed the same thing, in hunter gatherer societies, women are treated more as equals. Once agrarian society popped up, men did the hard work in the fields, women stayed at home. Staying at home was not valued as much as bringing home the bacon so to speak, so women started to be devalued. Along with being devalued came being seen as secondary, and given a secondary role to go along with it. Additionally, agrarian society people started amassing property. The husband was seen as the owner of that property (because of course the women were devalued and seen as not providing at all in their now lesser role of home-maker). In pre-agrarian society women gathered. Many days, the men came home from hunting empty handed. The women always provided the berries, plants etc to eat regardless of whether they had meat or not. The fact that they 'provided' was valued. We turned into a society where only those who provide are valued and those who 'serve' are devalued. Being a home-maker is seen as a position of service, being a servant to the husband and family. There was no direct providing anymore. Additionally, with amassing of property came the need to keep property in family lineage. This was most often only through male heirs. Another hit on women. Women eventually became part of that property themselves. Prior to agrarian society, religions were feminine based. There were feminine 'Goddess' figures. The ability for women to bring forth life was celebrated. Abrahamic doctrine killed all idea of any feminine power and made God into a male deity, made anything to do with childbearing, menstruation, even breastfeeding seen as disgusting. Women were now seen as spiritually unclean because of these, and seen as spiritually inferior to men. Men also competed for wealth and property. And dominated other men as well and this was also not really present in hunter-gatherer society. It doesn't matter which author you choose. The evidence is there to back it. Just look at CURRENT models of hunter gatherer societies! Unfortunately, even though we have come a long way. This view that women are inferior still persists EVEN IN SIKHI. Many Singhs act actually disgusted at the idea of a woman being one of the Panj Pyaras. Not because they truly want to just uphold 'tradition' etc. As that would not command the type of disgust I have witnessed. It goes deeper. These Singhs actually hold contempt towards the female gender to the point that they view it as blasphme or disgusting to think a female member of the Khalsa could initiate others or be put in a high revered position of authority or leadership. That would mean acknowledging she is equal spiritually to them and that wmen hold equal authority in life and in Sikhi. This same disgust carries over to seva at Darbar Sahib etc. It's not merely wishing to uphold tradition but those who oppose women's seva there (kirtan etc) actually voice disgust at the idea, as if a woman doing kirtan at Darbar Sahib would sully the place with her very 'femaleness'. Of course not all Singhs are like this... its a few sampardas who are perpetuating it. Damdami Taksal / Sant Samaj, and some other deras. These same deras perpetuate the idea of Patti Parmeshwar. Husbands are God over their wives and obedience is expected on the part of the wife. She is but a servant under his authority. He is told to view his wife as a 'faithful follower'. Thats actually in their Rehet Maryada so I am not making anything up. You can view it yourself. So they evry much do view women as inferior to men and they view men as being in authority over and in charge of women. Hence, the disgust at the idea of seva like being one of the Panj Pyaras. How could they envision putting someone they see as inferior and disgusting, in a highly revered position of leadership? Btw in comparison with the agrarian emergence, they also view menstruation as being impure and disgusting. They also command women not to do seva of SGGSJ while on their periods. As for dominance being an inherent trait in men in general. I dont think so. I think men because of testosterone, are more competitive. This however leads to dominance, which is partly the competitiveness but also partly society / culture taught. Its partly our own fault as women for laying there like a rug and taking it (accepting submissiveness and a subservient existence in return for a roof over our heads). And then perpetuating the same thoughts in our children. Children need to be taught to see everyone as equals. Gurbani says "As Gurmukh look upon ALL with a single eye of equality for in each and every heart the divine light is contained" [/QUOTE]
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Are Strength, Dominance, Decisiveness, Protectiveness Masculine Qualities?
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