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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
Equality & Inequality
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<blockquote data-quote="Harkiran Kaur" data-source="post: 211665" data-attributes="member: 18224"><p>Except that very same institution, that of initiating by Panj Pyaras is being used by MANY MANY Singhs to create another hierarchy, that of males over females. So a symbol that was supposed to symbolize ONEness and equality (and it did for every other difference like caste, colour creed etc) but somehow, that very same institution is being used as a means to keep Sikh women in a lower position because 'The first five were male' and 'no woman gave her head that day'. </p><p></p><p>The deeper meaning in this is not just that it's some physical privilege given to those with XY DNA and a male appendage, but since the very act of initiation is a spiritual event, it's crossing the border of the physical and manifest into the nonphysical and unmanifest realm, attacking the equality of the soul of females in relation to males. </p><p></p><p>Every Sikh is supposed to strike to take Amrit, but to tell females that they MUST entirely depend on the male gender for their spiritual advancement, while males do not require females for the same, is essentially saying that women (or those souls occupying a female body) are of a decidedly lower avastha spiritually speaking, since they are seen as being incapable to initiate others. It suggests women lack something at the spiritual level that men have. </p><p></p><p>Of course not ALL Singhs think this way and Sikh Rehet Maryada explicitly says women can do seva as Panj Pyaras, but.... honestly, how many times have you witnessed a woman being selected? how many Gurdwaras put this into practice? How many nagar kirtans do you see women as one of the five? AKJ and 3HO and a few non jatha related amrit sanchars I know about where a woman was one of the five. But it's not common. Its far more common for males to have this privilege over females. </p><p></p><p>And I don't believe this has anything to do with survival of the human race or organizing into hierarchies. In the wild, there are many groups where females are dominant over the males. Some even kill the males after mating so that the predominant society in that species are adult females. There is no inherent natural subordination of the female beneath the male. And as mentioned, for thousands of years (when humans were hunter gatherer society, male and female were equal). The cause of women being seen as lower? Ego. Again it's not all males or all male Sikhs, but you would be surprised to know a GOOD portion do think of females as having a lesser role in Sikhi. A more behind the scenes, and subordinate position than males.</p></blockquote><p></p>
[QUOTE="Harkiran Kaur, post: 211665, member: 18224"] Except that very same institution, that of initiating by Panj Pyaras is being used by MANY MANY Singhs to create another hierarchy, that of males over females. So a symbol that was supposed to symbolize ONEness and equality (and it did for every other difference like caste, colour creed etc) but somehow, that very same institution is being used as a means to keep Sikh women in a lower position because 'The first five were male' and 'no woman gave her head that day'. The deeper meaning in this is not just that it's some physical privilege given to those with XY DNA and a male appendage, but since the very act of initiation is a spiritual event, it's crossing the border of the physical and manifest into the nonphysical and unmanifest realm, attacking the equality of the soul of females in relation to males. Every Sikh is supposed to strike to take Amrit, but to tell females that they MUST entirely depend on the male gender for their spiritual advancement, while males do not require females for the same, is essentially saying that women (or those souls occupying a female body) are of a decidedly lower avastha spiritually speaking, since they are seen as being incapable to initiate others. It suggests women lack something at the spiritual level that men have. Of course not ALL Singhs think this way and Sikh Rehet Maryada explicitly says women can do seva as Panj Pyaras, but.... honestly, how many times have you witnessed a woman being selected? how many Gurdwaras put this into practice? How many nagar kirtans do you see women as one of the five? AKJ and 3HO and a few non jatha related amrit sanchars I know about where a woman was one of the five. But it's not common. Its far more common for males to have this privilege over females. And I don't believe this has anything to do with survival of the human race or organizing into hierarchies. In the wild, there are many groups where females are dominant over the males. Some even kill the males after mating so that the predominant society in that species are adult females. There is no inherent natural subordination of the female beneath the male. And as mentioned, for thousands of years (when humans were hunter gatherer society, male and female were equal). The cause of women being seen as lower? Ego. Again it's not all males or all male Sikhs, but you would be surprised to know a GOOD portion do think of females as having a lesser role in Sikhi. A more behind the scenes, and subordinate position than males. [/QUOTE]
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