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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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SGPC Move On Women As Panj Piaras Draws Flak !
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<blockquote data-quote="Archived_Member16" data-source="post: 13174" data-attributes="member: 884"><p><a href="http://www.sikhreview.org/november2001/moral1.htm" target="_blank"><span style="color: #800080">http://www.sikhreview.org/november2001/moral1.htm</span></a></p><p> </p><p><span style="color: blue"><strong>Sikh</strong></span> <span style="color: blue"><span style="font-size: 15px">Spirituality and Contribution of Women</span></span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">Shashi Bala, MA, Ph.D.*</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">* Reader, Deptt of Guru Nanak Studies, Guru Nanak Dev University, Amritsar 143005.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">If we analyse the contributions of the Sikh women to the development of religious life and spirituality, there remains no doubt that they are the foundational basis of the Sikh religious life. The great works and achievements of Sikh women in the social, religious and administrative spheres cannot be underestimated, while evaluating the religio-historical progress of the Sikh religion. The prominent women who occupied a conspicuous place in Sikhism, belonged largely to the Guru’s family, either as mother or daughter or wife or sister. They have contributed to the Sikh religion in several ways, viz., looking after the domestic affairs of their family during the missionary tours of the Gurus; assisting them in the implementation of ideals; accompanying with the Gurus during their preaching; helping the Gurus in making an impartial choice of successor for Guruship; doing works of social welfare; offering sacrifices of the Guru-husband, of son and of grandsons - for the cause of the panth; and serving as beaconlights to the panth. The most significant roles such as Bebe Nanaki’s sisterely affection, Mata Khivi’s Langar organisation, Bibi Bhani’s spirit of service, Mata Gujri’s sacrifice, Mata Sundari’s guidance to the Sikh community, Mata Sahib Kaur’s designation as the "Mother of Khalsa," Mai Bhago, the first woman general, Bibi Deep Kaur, the warrior, Bibi Sharan Kaur’s devotion for relgion, Bibi Rup Kaur, the first author of Sikhism, Sardarni Sada Kaur, Sardar of the Kanhiya Misl’s patriotism and bravery, etc. are unparalleled instances in the history and development of the Sikh religion.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">Here, we may mention about some illustrious Sikh women who did spectacular deeds in the Sikh religious life and are well-known and are remembered with devotion and honour in the Sikh history.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">Bebe Nanaki, the elder sister of Guru Nanak, is recognized as the sister and the mother of the Sikhs. She perceived with her keen sensibility the prophet-like qualities of Guru Nanak and became the first disciple of the Guru. Speaking about Bebe Nanaki, a famour historian writers:</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">The sister, from the very beginning, has great attachment to her brother and was probably the first to discover the promise of future greatness in him. She is reverently remembered by the Sikhs as Bebe Nanaki. [Fauja Singh]37</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">The contribution of Mata Sulakhni, wife of Guru Nanak, cannot be ignored. She looked after the domestic matters during her husband’s thirty years of preaching and actually implemented the ideals of Guru Nanak.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">The basic ideal of the Sikh Religion is to establish equality irrespective of caste, creed and race. For the implementation of this ideal, one important institution is the community kitchen or Langar, where people of all castes, high or low, male or female sit together in rows on the floor and eat together. The wives of the Gurus contributed in their own ways to give a practical shape to this ideal. No one can ever be oblivious of the name of Mata Khivi, wife of Guru Angad, who was not only administrator of the langar but also cooked and served. Due to her dedication, she was praised and her name occurs in the Holy Scripture.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">Says Balwand: "Blessed is Khivi, the Guru’s wife whose dense leafy shade gives shade to all.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">In the Guru’s kitchen, food is served abundantly,</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">Yea, the rice-pudding, mixed with ghee, which is nectar-sweet.[SGGS:967]38</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">The process of elevation of women in the socio-religious milieu was carried on the Bibi Amro, daughter of Guru Angad, who inherited the noble traits of her parents and contributed in uniting the two great souls of Guru Angad and Guru Amardas. Guru Amardas could have met Guru Angad only on hearing the hymns sung by Bibi Amro.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">In the religious history of Sikhism, women served as missionaries in the fifteenth century. No doubt, women started taking part in singing of hymns (kirtan) and in missionary work since the period of Guru Nanak. But the third Guru, on the initiation of his wife, Mata Mansa Devi, who used to accompany the Guru, raised voice against the custom of sati and installed women as missionary preachers, by offering them official seats. He started the manji tradition, which refer to the seat of the provincial Sikh leader and offered two seats to women whose names in the list of manjis (given in the Haveli Sahib Picture) are Mai Sewa, of Kabul, and Mai Bhago of Kashmir. In addition, fifty two other missionaries were selected, the prominent names are Bibi Rajni and Mai Sabhraee.[GS Mansukhani: Aspects of Sikhism]39</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">An embodiment of devotion and humility was Bibi Bhani, who was the daughter of Guru Amar Das and who spearheaded the task of organizing langar and started the tradition of hereditary Guruship by asking of blessings from Guru Amardas, her father, whom she served like a son. She was granted a jagir (estate) by Emperor Akbar, when the latter visited the Guru and shared food in the community kitchen (langar). The Guru said, "All right, as you wish, O King Akbar! But your contribution will be utilized for the welfare of the widows under the supervision of Bibi Bhaniji."[GS Mansukhani: Ibid]40</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">However, the names of Mata Gujri, Mata Sahib Devan, Mata Sundari are well-known in the Sikh religious history for their participation in political and war affairs. Mata Gujri, the wife of Guru Tegh Bahadur, held the position of wife of a martyr, mother of martyr and the grandmother of martyrs and herself a martyr. She organized the langar and played a keen role as administrator of army. She, alongwith her grandsons, was captured by Subedar of Sirhind, who tortured and compelled her to accept Islam, which she refused and faced dire consequences. She was kept in captivity, alongwith her two grandsons and on hearing the news of the execution of her grandsons, she laid down her life and that place is now known as Gurdwara Burj Mata Gujri.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">Mata Sundari, the wife of Guru Gobind Singh, was known not only to the Sikhs of Punjab, but also to the Sikhs of India. They used to visit Mataji to seek her blessings and willingly obeyed the orders (hukamnamas) issued by her. Even after the death of Guru Gobind Singh, she guided the Sikh community for forty years. The Sikhs used to gather in the Haveli of Mata Sundari to celebrate the festivals of Diwali and Baisakhi. This Haveli is known as Mata Sundari Gurdwara.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">The involvement of women in the religious activities is visible in the case of Mata Jito, who was initiated into the Khalsa in the beginning and who also put the sugar crystals into the water to ensure the sweetness of the water to be given as amrit to the first initiated five beloved ones. Even Mata Sahib Kaur was bestowed with the status of mother of Khalsa, which Guru Gobind Singh has given her on her desire for a son. It is said that Guru Gobind Singh got married to Mata Sahib Devan on the request of the congregation (sangat) and had no physical relation but only spiritual relation with her. Even today, it is said to the initiated members of Khalsa that they are the habitants of Anandpur Sahib, and Guru Gobind Singh is their father and Mata Sahib Kaur is their mother.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">Apart from the achievements of these women, belonging to the families of the Gurus, there are many other women who contributed in the Sikh religious history by their participation as warriors in the battlefield. No one can forget the name of Mai Bhago, the first women General, who took the command to fight with enemy, when the forty men of Guru Gobind Singh’s army had withdrawn themselves. On seeing her dauntless courage, they felt ashamed of their disloyalty to the Guru and re-joined him. Another warrior Bibi Deep Kaur, showed faith, courage and bravery and refused to yield to the enemy, even when she was mortally injured in the battlefield. Another important instance of fearlessness and bravery is Sardarni Sada Kaur, who was the head of Kanhiya Misl and who fought in the battlefield in disguise and served Punjab for thirty-three years.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">The above mentioned instances of the achievements of women in the Sikh history clearly indicate their contribution as social reformers; as warriors; as missionary preachers and as an emblem of patience and service. She is helpful in the character building and in the attainment of spiritual heights. From the temporal and spiritual point of view, woman is half man’s body and she always assists him to the door of deliverance.41</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">Participation of Women in Religious Worship: The Sikh religion makes no distinction between man and woman at the theological level, as well as at the social level. The contributions of women in the socio-religious sphere of the Sikh history clearly indicate to their equal status with man. When the tenth Guru, Guru Gobind Singh, created the Khalsa, he made no distinction of caste, race, creed and sex and admitted the women in the fold of Khalsa. Even today, whenever any person, man or woman is baptised, they are treated as one. The Guru, after baptism, granted each male Sikh the surname, ‘Singh’ or Lion, and each female the surname ‘Kaur’ or princess. They are supposed to wear the five symbols of Khalsa viz., Kesh (uncut hair), Kangha (comb), Kara (steel wrist band), Kirpan (sword) and Kacch (a pair of breeches).</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">The Sikh Rahit-Maryada (a guide to the Sikh way of life), approved by Shiromani Gurdwara Parbhandak Committee (S.G.P.C.) on 3 Feb. 1945, makes no difference between man and woman in the definition of Sikh which is given as below:</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">A Sikh is that woman or man, who believes in One God, in the ten Gurus and their teachings and in the Adi Granth. In addition, he or she must believe in the necessity and importance of amrit (initiation) and must not adhere to any other religion.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">Therefore, the obligatory duties of Khalsa are similar for both man and woman. They are supposed to recite some hymns in the daily routine viz., Japji Sahib, Jap Sahib and Ten Swayyas of Guru Gobind Singh, Sodar, Rahiras (evening prayer) and Sohilla (late evening prayer before retiring).</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">The modes of worship in the Sikh Religion can be performed by reading the Holy Scripture, Sri Guru Granth Sahib, singing of hymns of Gurus in the holy congregation (kirtan), listening to sermons or discourses based on the teachings of the Guru (ketha). Any man or woman, who is a Sikh according to the above mentioned definition of Sikh Rahit –Maryada, can participate in any mode of worship and no prohibition is laid down for women.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">Besides the normal reading of the Holy Scripture which is to be installed at a specific place in the house, the Sikh women can also participate to the akhand path, i.e. (uninterrupted complete reading of the Holy Scripture) which is undertaken on specific occasions of joy and sorrow, and the complete reading is to be carried out by a relay of Sikhs, may be family members, and takes approximately forty eight hours.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">Another essential part of the Sikh worship is prayer (Ardas), which should be offered regularly. The Sikh women are fully entitled to participate in prayer and can hereself recite the prayer. It is most significant to note that in the prayer (Ardas), there comes reference of those great men and women, who wore arms and practiced charity and suffered for the cause of the panth:</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">Those men and women who, keeping the Name in their hearts, shared their earnings with others; who plied the sword and practiced charity; who saw other’s faults but overlooked them: think of their deeds and call on God! (Wonderful Lord!).42</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">After the prayer, Karah Parsad, made from plain flour cooked with equal quantities of ghee and sugar is served to the congregation. No inhibition is imposed on the Sikh women for the preparation of prasad. The Sikh women are allowed to prepare food at the community kitchen and to serve it in langar. The religious worship, in any form, can be performed by the women, with the only condition that like men, they should be amritdharis or members of the Khalsa and they must abide by the rules of Sikh Rahit-Maryada. It is most relevant to note that at present, the post of president of Shiromani Gurdwara Parbhanda Committee (a most important religious body of the Sikhs) was held by a woman, Bibi Jagir Kaur who was appointed on this post on 16 March, 1999 and was selected (by general voting) again for the same post on 10 Nov., 1999 until she resigned. This clearly indicates that women in Sikhism, have full freedom to participate in religious worship and religious activities.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">Conclusion: The recapitulate, we can say that the Sikh religion accords an equal status to women in all spheres of life, viz., religious, social and political:</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">· From the theological perspective, no distinction is made between man and woman and it is vividly clear in the holy compositions of the Sikh Gurus as well as in the creation of Khalsa and in the definition of the Sikh as is given in the Sikh Rahit-Maryada.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">· To add spiritual dimension to the personality of women, all the individual souls (jivatma), are symbolically taken as women or brides of Lord who always yearn for union with their Lord and who must develop woman-like virtues to attain communion with God. The loving devotion of the individual souls is presented through the symbol of husband-wife relationship and a jivatma is ever suhagan (married women) who enjoys the presence of Lord-God due to her merits.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">· To elevate the status of women, the Sikh Gurus, through their holy compositions and through the examples of their practical life, have taken steps for the socio-religious equality of women. They condemned the custom of sati, female infanticide, forced widowhood adultery and seclusion of women by being in veils (purdah). On the other hand, they commended married life by giving it religious sanctity and allowed the remarriage of widows.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">· The implementation of the ideals of the Sikh Gurus has been carried on by the participation of the Sikh women in the socio-religious field, as is evident in the Sikh history of past and present. They have made great contributions in serving and organizing of the community kitchen (langar), working as missionaries, sacrificing themselves and their families for the Sikh community, fighting bravely in the battlefield and offering guidance to the Sikh community in the critical periods.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">· In the religious sphere, no prohibition is imposed on women for participation in religious worship and religious rituals. They can become members of significant religious bodies.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">v</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">References</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">37. Fauja Singh, ‘A Study of the Paintings of Guru Nanak’ in Papers on Guru Nanak, Punjab History Conference Proceedings, March 14-15, 1969. P.122.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">38. Guru Granth Sahib (3), p.967, trans. Dr. Gopal Singh, op. Cit., Vol. 4, p.924.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">39. G.S. Mansukhani, Aspects of Sikhism, Punjabi Writers, Cooperative Industrial Society, New Delhi, p. 138.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">40. Ibid, p. 155.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">41. Dr. Jodh Singh, Varan Bhai Gurdas, Var 5, Pauri 16, Vol. 1, p. 156.</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">42. W.O. Cole and P.S. Sambhi, op, cit</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">==========================================================================</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue">Please review the following link too:</span></p><p> <span style="color: blue"></span></p><p><span style="color: blue"></span><a href="http://www.sikhwomen.com/equality/social/history/statusofwomeninsikhism.htm" target="_blank"><span style="color: #800080">http://www.sikhwomen.com/equality/social/history/statusofwomeninsikhism.htm</span></a></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 13174, member: 884"] [URL="http://www.sikhreview.org/november2001/moral1.htm"][COLOR=#800080]http://www.sikhreview.org/november2001/moral1.htm[/COLOR][/URL] [COLOR=blue][B]Sikh[/B][/COLOR] [COLOR=blue][SIZE=4]Spirituality and Contribution of Women[/SIZE] Shashi Bala, MA, Ph.D.* * Reader, Deptt of Guru Nanak Studies, Guru Nanak Dev University, Amritsar 143005. If we analyse the contributions of the Sikh women to the development of religious life and spirituality, there remains no doubt that they are the foundational basis of the Sikh religious life. The great works and achievements of Sikh women in the social, religious and administrative spheres cannot be underestimated, while evaluating the religio-historical progress of the Sikh religion. The prominent women who occupied a conspicuous place in Sikhism, belonged largely to the Guru’s family, either as mother or daughter or wife or sister. They have contributed to the Sikh religion in several ways, viz., looking after the domestic affairs of their family during the missionary tours of the Gurus; assisting them in the implementation of ideals; accompanying with the Gurus during their preaching; helping the Gurus in making an impartial choice of successor for Guruship; doing works of social welfare; offering sacrifices of the Guru-husband, of son and of grandsons - for the cause of the panth; and serving as beaconlights to the panth. The most significant roles such as Bebe Nanaki’s sisterely affection, Mata Khivi’s Langar organisation, Bibi Bhani’s spirit of service, Mata Gujri’s sacrifice, Mata Sundari’s guidance to the Sikh community, Mata Sahib Kaur’s designation as the "Mother of Khalsa," Mai Bhago, the first woman general, Bibi Deep Kaur, the warrior, Bibi Sharan Kaur’s devotion for relgion, Bibi Rup Kaur, the first author of Sikhism, Sardarni Sada Kaur, Sardar of the Kanhiya Misl’s patriotism and bravery, etc. are unparalleled instances in the history and development of the Sikh religion. Here, we may mention about some illustrious Sikh women who did spectacular deeds in the Sikh religious life and are well-known and are remembered with devotion and honour in the Sikh history. Bebe Nanaki, the elder sister of Guru Nanak, is recognized as the sister and the mother of the Sikhs. She perceived with her keen sensibility the prophet-like qualities of Guru Nanak and became the first disciple of the Guru. Speaking about Bebe Nanaki, a famour historian writers: The sister, from the very beginning, has great attachment to her brother and was probably the first to discover the promise of future greatness in him. She is reverently remembered by the Sikhs as Bebe Nanaki. [Fauja Singh]37 The contribution of Mata Sulakhni, wife of Guru Nanak, cannot be ignored. She looked after the domestic matters during her husband’s thirty years of preaching and actually implemented the ideals of Guru Nanak. The basic ideal of the Sikh Religion is to establish equality irrespective of caste, creed and race. For the implementation of this ideal, one important institution is the community kitchen or Langar, where people of all castes, high or low, male or female sit together in rows on the floor and eat together. The wives of the Gurus contributed in their own ways to give a practical shape to this ideal. No one can ever be oblivious of the name of Mata Khivi, wife of Guru Angad, who was not only administrator of the langar but also cooked and served. Due to her dedication, she was praised and her name occurs in the Holy Scripture. Says Balwand: "Blessed is Khivi, the Guru’s wife whose dense leafy shade gives shade to all. In the Guru’s kitchen, food is served abundantly, Yea, the rice-pudding, mixed with ghee, which is nectar-sweet.[SGGS:967]38 The process of elevation of women in the socio-religious milieu was carried on the Bibi Amro, daughter of Guru Angad, who inherited the noble traits of her parents and contributed in uniting the two great souls of Guru Angad and Guru Amardas. Guru Amardas could have met Guru Angad only on hearing the hymns sung by Bibi Amro. In the religious history of Sikhism, women served as missionaries in the fifteenth century. No doubt, women started taking part in singing of hymns (kirtan) and in missionary work since the period of Guru Nanak. But the third Guru, on the initiation of his wife, Mata Mansa Devi, who used to accompany the Guru, raised voice against the custom of sati and installed women as missionary preachers, by offering them official seats. He started the manji tradition, which refer to the seat of the provincial Sikh leader and offered two seats to women whose names in the list of manjis (given in the Haveli Sahib Picture) are Mai Sewa, of Kabul, and Mai Bhago of Kashmir. In addition, fifty two other missionaries were selected, the prominent names are Bibi Rajni and Mai Sabhraee.[GS Mansukhani: Aspects of Sikhism]39 An embodiment of devotion and humility was Bibi Bhani, who was the daughter of Guru Amar Das and who spearheaded the task of organizing langar and started the tradition of hereditary Guruship by asking of blessings from Guru Amardas, her father, whom she served like a son. She was granted a jagir (estate) by Emperor Akbar, when the latter visited the Guru and shared food in the community kitchen (langar). The Guru said, "All right, as you wish, O King Akbar! But your contribution will be utilized for the welfare of the widows under the supervision of Bibi Bhaniji."[GS Mansukhani: Ibid]40 However, the names of Mata Gujri, Mata Sahib Devan, Mata Sundari are well-known in the Sikh religious history for their participation in political and war affairs. Mata Gujri, the wife of Guru Tegh Bahadur, held the position of wife of a martyr, mother of martyr and the grandmother of martyrs and herself a martyr. She organized the langar and played a keen role as administrator of army. She, alongwith her grandsons, was captured by Subedar of Sirhind, who tortured and compelled her to accept Islam, which she refused and faced dire consequences. She was kept in captivity, alongwith her two grandsons and on hearing the news of the execution of her grandsons, she laid down her life and that place is now known as Gurdwara Burj Mata Gujri. Mata Sundari, the wife of Guru Gobind Singh, was known not only to the Sikhs of Punjab, but also to the Sikhs of India. They used to visit Mataji to seek her blessings and willingly obeyed the orders (hukamnamas) issued by her. Even after the death of Guru Gobind Singh, she guided the Sikh community for forty years. The Sikhs used to gather in the Haveli of Mata Sundari to celebrate the festivals of Diwali and Baisakhi. This Haveli is known as Mata Sundari Gurdwara. The involvement of women in the religious activities is visible in the case of Mata Jito, who was initiated into the Khalsa in the beginning and who also put the sugar crystals into the water to ensure the sweetness of the water to be given as amrit to the first initiated five beloved ones. Even Mata Sahib Kaur was bestowed with the status of mother of Khalsa, which Guru Gobind Singh has given her on her desire for a son. It is said that Guru Gobind Singh got married to Mata Sahib Devan on the request of the congregation (sangat) and had no physical relation but only spiritual relation with her. Even today, it is said to the initiated members of Khalsa that they are the habitants of Anandpur Sahib, and Guru Gobind Singh is their father and Mata Sahib Kaur is their mother. Apart from the achievements of these women, belonging to the families of the Gurus, there are many other women who contributed in the Sikh religious history by their participation as warriors in the battlefield. No one can forget the name of Mai Bhago, the first women General, who took the command to fight with enemy, when the forty men of Guru Gobind Singh’s army had withdrawn themselves. On seeing her dauntless courage, they felt ashamed of their disloyalty to the Guru and re-joined him. Another warrior Bibi Deep Kaur, showed faith, courage and bravery and refused to yield to the enemy, even when she was mortally injured in the battlefield. Another important instance of fearlessness and bravery is Sardarni Sada Kaur, who was the head of Kanhiya Misl and who fought in the battlefield in disguise and served Punjab for thirty-three years. The above mentioned instances of the achievements of women in the Sikh history clearly indicate their contribution as social reformers; as warriors; as missionary preachers and as an emblem of patience and service. She is helpful in the character building and in the attainment of spiritual heights. From the temporal and spiritual point of view, woman is half man’s body and she always assists him to the door of deliverance.41 Participation of Women in Religious Worship: The Sikh religion makes no distinction between man and woman at the theological level, as well as at the social level. The contributions of women in the socio-religious sphere of the Sikh history clearly indicate to their equal status with man. When the tenth Guru, Guru Gobind Singh, created the Khalsa, he made no distinction of caste, race, creed and sex and admitted the women in the fold of Khalsa. Even today, whenever any person, man or woman is baptised, they are treated as one. The Guru, after baptism, granted each male Sikh the surname, ‘Singh’ or Lion, and each female the surname ‘Kaur’ or princess. They are supposed to wear the five symbols of Khalsa viz., Kesh (uncut hair), Kangha (comb), Kara (steel wrist band), Kirpan (sword) and Kacch (a pair of breeches). The Sikh Rahit-Maryada (a guide to the Sikh way of life), approved by Shiromani Gurdwara Parbhandak Committee (S.G.P.C.) on 3 Feb. 1945, makes no difference between man and woman in the definition of Sikh which is given as below: A Sikh is that woman or man, who believes in One God, in the ten Gurus and their teachings and in the Adi Granth. In addition, he or she must believe in the necessity and importance of amrit (initiation) and must not adhere to any other religion. Therefore, the obligatory duties of Khalsa are similar for both man and woman. They are supposed to recite some hymns in the daily routine viz., Japji Sahib, Jap Sahib and Ten Swayyas of Guru Gobind Singh, Sodar, Rahiras (evening prayer) and Sohilla (late evening prayer before retiring). The modes of worship in the Sikh Religion can be performed by reading the Holy Scripture, Sri Guru Granth Sahib, singing of hymns of Gurus in the holy congregation (kirtan), listening to sermons or discourses based on the teachings of the Guru (ketha). Any man or woman, who is a Sikh according to the above mentioned definition of Sikh Rahit –Maryada, can participate in any mode of worship and no prohibition is laid down for women. Besides the normal reading of the Holy Scripture which is to be installed at a specific place in the house, the Sikh women can also participate to the akhand path, i.e. (uninterrupted complete reading of the Holy Scripture) which is undertaken on specific occasions of joy and sorrow, and the complete reading is to be carried out by a relay of Sikhs, may be family members, and takes approximately forty eight hours. Another essential part of the Sikh worship is prayer (Ardas), which should be offered regularly. The Sikh women are fully entitled to participate in prayer and can hereself recite the prayer. It is most significant to note that in the prayer (Ardas), there comes reference of those great men and women, who wore arms and practiced charity and suffered for the cause of the panth: Those men and women who, keeping the Name in their hearts, shared their earnings with others; who plied the sword and practiced charity; who saw other’s faults but overlooked them: think of their deeds and call on God! (Wonderful Lord!).42 After the prayer, Karah Parsad, made from plain flour cooked with equal quantities of ghee and sugar is served to the congregation. No inhibition is imposed on the Sikh women for the preparation of prasad. The Sikh women are allowed to prepare food at the community kitchen and to serve it in langar. The religious worship, in any form, can be performed by the women, with the only condition that like men, they should be amritdharis or members of the Khalsa and they must abide by the rules of Sikh Rahit-Maryada. It is most relevant to note that at present, the post of president of Shiromani Gurdwara Parbhanda Committee (a most important religious body of the Sikhs) was held by a woman, Bibi Jagir Kaur who was appointed on this post on 16 March, 1999 and was selected (by general voting) again for the same post on 10 Nov., 1999 until she resigned. This clearly indicates that women in Sikhism, have full freedom to participate in religious worship and religious activities. Conclusion: The recapitulate, we can say that the Sikh religion accords an equal status to women in all spheres of life, viz., religious, social and political: · From the theological perspective, no distinction is made between man and woman and it is vividly clear in the holy compositions of the Sikh Gurus as well as in the creation of Khalsa and in the definition of the Sikh as is given in the Sikh Rahit-Maryada. · To add spiritual dimension to the personality of women, all the individual souls (jivatma), are symbolically taken as women or brides of Lord who always yearn for union with their Lord and who must develop woman-like virtues to attain communion with God. The loving devotion of the individual souls is presented through the symbol of husband-wife relationship and a jivatma is ever suhagan (married women) who enjoys the presence of Lord-God due to her merits. · To elevate the status of women, the Sikh Gurus, through their holy compositions and through the examples of their practical life, have taken steps for the socio-religious equality of women. They condemned the custom of sati, female infanticide, forced widowhood adultery and seclusion of women by being in veils (purdah). On the other hand, they commended married life by giving it religious sanctity and allowed the remarriage of widows. · The implementation of the ideals of the Sikh Gurus has been carried on by the participation of the Sikh women in the socio-religious field, as is evident in the Sikh history of past and present. They have made great contributions in serving and organizing of the community kitchen (langar), working as missionaries, sacrificing themselves and their families for the Sikh community, fighting bravely in the battlefield and offering guidance to the Sikh community in the critical periods. · In the religious sphere, no prohibition is imposed on women for participation in religious worship and religious rituals. They can become members of significant religious bodies. v References 37. Fauja Singh, ‘A Study of the Paintings of Guru Nanak’ in Papers on Guru Nanak, Punjab History Conference Proceedings, March 14-15, 1969. P.122. 38. Guru Granth Sahib (3), p.967, trans. Dr. Gopal Singh, op. Cit., Vol. 4, p.924. 39. G.S. Mansukhani, Aspects of Sikhism, Punjabi Writers, Cooperative Industrial Society, New Delhi, p. 138. 40. Ibid, p. 155. 41. Dr. Jodh Singh, Varan Bhai Gurdas, Var 5, Pauri 16, Vol. 1, p. 156. 42. W.O. Cole and P.S. Sambhi, op, cit ========================================================================== Please review the following link too: [/COLOR][URL="http://www.sikhwomen.com/equality/social/history/statusofwomeninsikhism.htm"][COLOR=#800080]http://www.sikhwomen.com/equality/social/history/statusofwomeninsikhism.htm[/COLOR][/URL] [/QUOTE]
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