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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
Men Are Demi-Gods Over Women?
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<blockquote data-quote="Harkiran Kaur" data-source="post: 203133" data-attributes="member: 18224"><p>Ishna Ji, how can a husband and wife share an equal relationship is she is told to view her husband as Parmeshwar (God) while he is told to view her as a follower (faithful Singhni denotes follower). Why not tell both spouses to view each other as embodiment of God? Why not tell both to view each other as faithful. If you go to DDTs .org website, and click on Rehet Maryada, there are even spots where it lays out specifically what they mean when you mouse over the term Parmeshwar... that women are to 'serve their husband as God' while the husband is not required to do the same for his wife. And they speak of accepting their respective 'roles'.</p><p></p><p>This by the way is the shabad (or part of it) which DDT twisted to arrive at their command that women see men as God:</p><p></p><p>ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਪ੍ਰਿਉ ਪਰਮੇਸਰੁ ਕਰਿ ਜਾਨਿਆ ॥</p><p>Kaho Nānak jin pari▫o parmesar kar jāni▫ā.</p><p>Says Nanak, she who looks upon the Transcendent Lord as her Husband, </p><p>ਧੰਨੁ ਸਤੀ ਦਰਗਹ ਪਰਵਾਨਿਆ ॥੪॥੩੦॥੯੯॥</p><p>Ḏẖan saṯī ḏargėh parvāni▫ā. ||4||30||99||</p><p>is the blessed 'satee'; she is received with honor in the Court of the Lord. ||4||30||99|| </p><p> </p><p>Clearly it is saying that she (as in soul bride) who takes God as her husband (not speaking of physical marriage but in having full faith in God) is the blessed satee... (instead of burning herself on her physical husband funeral pyre) she will transcend all pain because she (male or female... its speaking of soul bride / husband lord) put full faith in Waheguru. </p><p></p><p>Now DDT, takes these two lines out of context of the shabad and twist it to say that wives who look upon their husband as a God, will be received in the court of the Lord. These guys on the other forum, take it even further to justify that women are vastly inferior to men. </p><p></p><p>So being married and holding the husband's palla apparently means (to these guys) that the woman is acknowleding her vastly inferior status and will obey and follow her husband's dominance over her while serving him as a God and acting as a baby machine, domestic robot without a mind or wishes or opinion of her own.</p><p> </p><p>Paruse other posts on that forum and you will see a horrible pattern arising... and anyone who disagrees with them are called 'anti-gurmat' So any female advocating equality in Sikhi is called anti-gurmat. Its only Gurmat apparently if women are treated like doormats and dominated and seen as inferior.</p><p> </p><p>It makes me so mad!</p></blockquote><p></p>
[QUOTE="Harkiran Kaur, post: 203133, member: 18224"] Ishna Ji, how can a husband and wife share an equal relationship is she is told to view her husband as Parmeshwar (God) while he is told to view her as a follower (faithful Singhni denotes follower). Why not tell both spouses to view each other as embodiment of God? Why not tell both to view each other as faithful. If you go to DDTs .org website, and click on Rehet Maryada, there are even spots where it lays out specifically what they mean when you mouse over the term Parmeshwar... that women are to 'serve their husband as God' while the husband is not required to do the same for his wife. And they speak of accepting their respective 'roles'. This by the way is the shabad (or part of it) which DDT twisted to arrive at their command that women see men as God: ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਪ੍ਰਿਉ ਪਰਮੇਸਰੁ ਕਰਿ ਜਾਨਿਆ ॥ Kaho Nānak jin pari▫o parmesar kar jāni▫ā. Says Nanak, she who looks upon the Transcendent Lord as her Husband, ਧੰਨੁ ਸਤੀ ਦਰਗਹ ਪਰਵਾਨਿਆ ॥੪॥੩੦॥੯੯॥ Ḏẖan saṯī ḏargėh parvāni▫ā. ||4||30||99|| is the blessed 'satee'; she is received with honor in the Court of the Lord. ||4||30||99|| Clearly it is saying that she (as in soul bride) who takes God as her husband (not speaking of physical marriage but in having full faith in God) is the blessed satee... (instead of burning herself on her physical husband funeral pyre) she will transcend all pain because she (male or female... its speaking of soul bride / husband lord) put full faith in Waheguru. Now DDT, takes these two lines out of context of the shabad and twist it to say that wives who look upon their husband as a God, will be received in the court of the Lord. These guys on the other forum, take it even further to justify that women are vastly inferior to men. So being married and holding the husband's palla apparently means (to these guys) that the woman is acknowleding her vastly inferior status and will obey and follow her husband's dominance over her while serving him as a God and acting as a baby machine, domestic robot without a mind or wishes or opinion of her own. Paruse other posts on that forum and you will see a horrible pattern arising... and anyone who disagrees with them are called 'anti-gurmat' So any female advocating equality in Sikhi is called anti-gurmat. Its only Gurmat apparently if women are treated like doormats and dominated and seen as inferior. It makes me so mad! [/QUOTE]
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Men Are Demi-Gods Over Women?
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