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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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Gendered Translations of Gurbani
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<blockquote data-quote="PARTAP" data-source="post: 220409" data-attributes="member: 23065"><p>Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh</p><p></p><p>I am a young college student from California. I can read Gurmukhi fairly well, but I have a hard time understanding what the Gurbani means. Because of this, I use English translations when reading Gurbani.</p><p></p><p>My question is regarding the use of gendered pronouns such as “He”, Him”, “His” etc. From what little wisdom Waheguru has gifted me with, I understand that in Gurmukhi, the One is always referred to as “You” rather than the masculine “He”. Is this correct? If so, why do most translations use masculine pronouns? I always get annoyed by this, as I see it everywhere, in Gurdwaras on projectors, in Gurbani apps. I consider myself a feminist, so this has really had an impact when I read Gurbani.</p><p></p><p>Is the heavy use of masculine pronouns a result of Abrahamic influences on translators of Gurbani? For example, in Abrahamic faiths, the One is almost always regarded as the Father in Heaven. Thus, they use “He”.</p><p></p><p>In Sikhi, however, the One is referred to in many ways, including Mother and Father. In fact, feminism is bred into Sikhi. Do translators of Gurbani use “He” because of the Husband-Lord analogy, which is just one of the many analogies used in Gurbani?</p><p></p><p>It is also very important to note that the analogies and metaphors used by Guru Ji reflect the prevailing attitudes of the times, where women were considered much lower than men. Guru Ji used analogies in a way that not only resonated with the masses, but also exposed the darkest issues of the times. In no way was Guru Ji supporting male domination over women. In fact, Guru Ji placed women as second to the One. Guru Ji considered women as the essence of Divine Love.</p><p></p><p>So then, when analyzing English translations of Gurbani, why is it always “He”? Can we not use “She”, “Her”, and “Hers” to refer to the Universal One? Can we not refer to the One as “Queen”, in addition to “King” (Maharaj)? This has always bothered me, as I cannot understand Gurbani from Gurmukhi alone, and because I feel very deeply for our fellow sisters in the Panth, who have yet to be fully recognized as true equals in our world.</p><p></p><p>I feel very awkward whenever I say something like “Always remember and love Waheguru! She’s in your heart. She’s always with you. You are her and she is you!”. I always get confused looks from others, as if I’ve done something wrong. It breaks my heart to see our society like this.</p><p></p><p>What should translators do, so that we can have the true meaning of Gurbani in other languages? What can we do as Sikhs to further uplift women?</p><p></p><p>I apologize for any mistakes I may have made. I am just trying to share my thoughts and seek a better understanding. Much Love.❤</p><p></p><p>Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh</p></blockquote><p></p>
[QUOTE="PARTAP, post: 220409, member: 23065"] Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh I am a young college student from California. I can read Gurmukhi fairly well, but I have a hard time understanding what the Gurbani means. Because of this, I use English translations when reading Gurbani. My question is regarding the use of gendered pronouns such as “He”, Him”, “His” etc. From what little wisdom Waheguru has gifted me with, I understand that in Gurmukhi, the One is always referred to as “You” rather than the masculine “He”. Is this correct? If so, why do most translations use masculine pronouns? I always get annoyed by this, as I see it everywhere, in Gurdwaras on projectors, in Gurbani apps. I consider myself a feminist, so this has really had an impact when I read Gurbani. Is the heavy use of masculine pronouns a result of Abrahamic influences on translators of Gurbani? For example, in Abrahamic faiths, the One is almost always regarded as the Father in Heaven. Thus, they use “He”. In Sikhi, however, the One is referred to in many ways, including Mother and Father. In fact, feminism is bred into Sikhi. Do translators of Gurbani use “He” because of the Husband-Lord analogy, which is just one of the many analogies used in Gurbani? It is also very important to note that the analogies and metaphors used by Guru Ji reflect the prevailing attitudes of the times, where women were considered much lower than men. Guru Ji used analogies in a way that not only resonated with the masses, but also exposed the darkest issues of the times. In no way was Guru Ji supporting male domination over women. In fact, Guru Ji placed women as second to the One. Guru Ji considered women as the essence of Divine Love. So then, when analyzing English translations of Gurbani, why is it always “He”? Can we not use “She”, “Her”, and “Hers” to refer to the Universal One? Can we not refer to the One as “Queen”, in addition to “King” (Maharaj)? This has always bothered me, as I cannot understand Gurbani from Gurmukhi alone, and because I feel very deeply for our fellow sisters in the Panth, who have yet to be fully recognized as true equals in our world. I feel very awkward whenever I say something like “Always remember and love Waheguru! She’s in your heart. She’s always with you. You are her and she is you!”. I always get confused looks from others, as if I’ve done something wrong. It breaks my heart to see our society like this. What should translators do, so that we can have the true meaning of Gurbani in other languages? What can we do as Sikhs to further uplift women? I apologize for any mistakes I may have made. I am just trying to share my thoughts and seek a better understanding. Much Love.❤ Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh [/QUOTE]
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