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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: 220482" data-attributes="member: 23065"><p>And it’s no secret that the English translations of Gurbani are very inaccurate. Yet, we see them all the time in our gurdwaras and online. I have discussed this issue with several others, and they all agree that using “he” is a mere product of patriarchy. If “he” can be used, then “she” can be used in every instance where “he” appears in translations. There are many analogies for Waheguru, including mother, father, brother, sister, and husband. Believe it or not, there is one analogy where we are all males, and Waheguru is the supreme bride. Again, these are just analogies used to describe the various possible relationships we can have with Waheguru.</p><p></p><p>Just because one occurs more often than another, does not mean “he” is true. For these reasons, we should use both “he” and “she” together, as this would reflect the gender equality taught by Guru Nanak Dev Ji. Or we should simply use “they”, as this is the most respectful way to refer to Waheguru.</p><p></p><p>When we always see “he” in Gurdwaras, it gives the impression that men are superior to women. This has very much to do with the unequal treatment of women, female infanticide, desire for male children, and inequality in a marriage between wife and husband. For example, man always leads, woman has to keep quiet and just blindly follow his orders. This happens very often in Punjabi communities. I have encountered this countless times in life, and I know I’m not the only one who feels this way.</p><p></p><p>A big part of this is because men aren’t willing to accept women as true equals in all aspects of life. This hurts their ego and their belief that they have authority over women. They can’t imagine the thought of Waheguru being called a “she”. Let’s imagine if our society was dominated by women instead. Would we still only use “he” to refer to the Waheguru? There lies the answer.</p><p></p><p>Some even go as far as to say that men have more spiritual power and that religion is a man’s duty, because all of our Gurus were males in human form. If that’s the case, then what about our current Guru, which will be true for eternity? Gurbani is feminine. Guru Ji could have called it Guru Vak, but they chose to call it Gurbani. One can say that our everlasting Guru is in feminine form.</p><p></p><p>Many believe that “Western Feminism” has no place in Sikhi. I would argue that Guru Nanak Dev Ji was the first feminist. If you call yourself a Sikh, then you are automatically a feminist. You automatically have a duty to uplift the women in our lives and break the chains of the patriarchy, which has oppressed and held back women for centuries.</p><p></p><p>The inequality that exists between men and women is contrary to Guru Nanak Dev Ji’s messages. There is a big difference between Sikhi and Punjabi culture. I have yet to find an English translation of Gurbani that is gender neutral. This is possibly because all of them are written by men, who were influenced by patriarchal society.</p><p></p><p>If we don’t address this issue now, when will we? When will the non-Punjabi community finally get to connect with the true essence of Gurbani? When will the women and men of our world finally stand side-by-side as true equals in every aspect of life? Remember, Sikhi may have originated in Punjab, but it doesn’t belong to just Punjabi people. It is a universal message that will help the whole world, especially in these dark times we are all facing.</p></blockquote><p></p>
[QUOTE="PARTAP, post: 220482, member: 23065"] And it’s no secret that the English translations of Gurbani are very inaccurate. Yet, we see them all the time in our gurdwaras and online. I have discussed this issue with several others, and they all agree that using “he” is a mere product of patriarchy. If “he” can be used, then “she” can be used in every instance where “he” appears in translations. There are many analogies for Waheguru, including mother, father, brother, sister, and husband. Believe it or not, there is one analogy where we are all males, and Waheguru is the supreme bride. Again, these are just analogies used to describe the various possible relationships we can have with Waheguru. Just because one occurs more often than another, does not mean “he” is true. For these reasons, we should use both “he” and “she” together, as this would reflect the gender equality taught by Guru Nanak Dev Ji. Or we should simply use “they”, as this is the most respectful way to refer to Waheguru. When we always see “he” in Gurdwaras, it gives the impression that men are superior to women. This has very much to do with the unequal treatment of women, female infanticide, desire for male children, and inequality in a marriage between wife and husband. For example, man always leads, woman has to keep quiet and just blindly follow his orders. This happens very often in Punjabi communities. I have encountered this countless times in life, and I know I’m not the only one who feels this way. A big part of this is because men aren’t willing to accept women as true equals in all aspects of life. This hurts their ego and their belief that they have authority over women. They can’t imagine the thought of Waheguru being called a “she”. Let’s imagine if our society was dominated by women instead. Would we still only use “he” to refer to the Waheguru? There lies the answer. Some even go as far as to say that men have more spiritual power and that religion is a man’s duty, because all of our Gurus were males in human form. If that’s the case, then what about our current Guru, which will be true for eternity? Gurbani is feminine. Guru Ji could have called it Guru Vak, but they chose to call it Gurbani. One can say that our everlasting Guru is in feminine form. Many believe that “Western Feminism” has no place in Sikhi. I would argue that Guru Nanak Dev Ji was the first feminist. If you call yourself a Sikh, then you are automatically a feminist. You automatically have a duty to uplift the women in our lives and break the chains of the patriarchy, which has oppressed and held back women for centuries. The inequality that exists between men and women is contrary to Guru Nanak Dev Ji’s messages. There is a big difference between Sikhi and Punjabi culture. I have yet to find an English translation of Gurbani that is gender neutral. This is possibly because all of them are written by men, who were influenced by patriarchal society. If we don’t address this issue now, when will we? When will the non-Punjabi community finally get to connect with the true essence of Gurbani? When will the women and men of our world finally stand side-by-side as true equals in every aspect of life? Remember, Sikhi may have originated in Punjab, but it doesn’t belong to just Punjabi people. It is a universal message that will help the whole world, especially in these dark times we are all facing. [/QUOTE]
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Gendered Translations of Gurbani
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