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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
Sikh Youth
Sikh Girls: A Confused Lot. Are Parents To Blame?
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<blockquote data-quote="teghsingh" data-source="post: 94363" data-attributes="member: 7897"><p>Sikhs drink because they want to, despite the heedings of their parents. It's against the religion of the boys and the girls, some just follow it more. You seem to place the blame of your guilt on your parents, when you should take responsibility of your own actions. </p><p></p><p>Many of the issues you face are the result of Sikh migration into Western culture. Unlike fundamentalist Islam, Sikhism is more prone to adaptation and thankfully so. In the case of women, that leads to a Westernization of many Sikh feminist ideals. For example, the lack of chuni, drinking, smoking, the shaving of body hair and facial hair and sometimes head hair. For men: cutting of the hair, lack of turban, drinking, smoking, etc. Men are affected first, especially in a traditional setting like yours, because Westernization affects the workplace before it affects the home. Sikh women are often housewives due to tradition. </p><p></p><p>You will see the men being affected before the women are in tradition for many of the reasons that Japanese Women's Language was formed in the early 1900s - cultures, when given the threat of change and modernity, will often hold onto an aspect of their culture, in this example, women. This is because of the value of the family: a Sikh woman will raise Sikh children if she is devout. Also, a father will always protect the sanctity of his daughter, while he will allow his son to make more of his own decisions. It is an inequality, but it is also nature. </p><p></p><p>As Sikh women enter the Western workplace in the UK and the USA, you will begin to see an equality in how women are modernized and how men are modernized. In my home my mother works in a professional workplace as does my father. However, I wear a turban. This is where the family does come in. Of course Sikhism has fallen to a lenient following in the third and fourth generations. The way to repair this (and the place where the family comes into the picture) is through the valuing of the identity. You say that people follow the Sikh faith out of its glory, not its beliefs. However, the glory of a Sikh is part of what makes a Sikh a Sikh. This glory gives meaning to the actions of putting on a turban and maintaining your hair. It is this glory which reminds youth of their faith and makes Sikhs desire to keep their hair. </p><p></p><p>There are many reasons for the inequality between men and women and how they are treated in the family, and many of these reasons are tied to the changes happening during the time. The loss of language, glory, and appreciation for the identity of a Sikh is to be expected in a household which has migrated from India into the Western first world. It is important to hold on to that which makes you different in this world, and I think that the Sikh community is coming around to this. The rise of the Sikh model and the Sikh actor will replace the Westerner as the role model of the new generations. Sikhism will find it's mainstream Western identity as a function of western society. The amount of devout Sikhs who hold onto the 5 Ks and have taken Amrit will always remain a strict minority, but the new Sikh is being born, with a turban, long hair, sunglasses, and a three-piece suit.</p></blockquote><p></p>
[QUOTE="teghsingh, post: 94363, member: 7897"] Sikhs drink because they want to, despite the heedings of their parents. It's against the religion of the boys and the girls, some just follow it more. You seem to place the blame of your guilt on your parents, when you should take responsibility of your own actions. Many of the issues you face are the result of Sikh migration into Western culture. Unlike fundamentalist Islam, Sikhism is more prone to adaptation and thankfully so. In the case of women, that leads to a Westernization of many Sikh feminist ideals. For example, the lack of chuni, drinking, smoking, the shaving of body hair and facial hair and sometimes head hair. For men: cutting of the hair, lack of turban, drinking, smoking, etc. Men are affected first, especially in a traditional setting like yours, because Westernization affects the workplace before it affects the home. Sikh women are often housewives due to tradition. You will see the men being affected before the women are in tradition for many of the reasons that Japanese Women's Language was formed in the early 1900s - cultures, when given the threat of change and modernity, will often hold onto an aspect of their culture, in this example, women. This is because of the value of the family: a Sikh woman will raise Sikh children if she is devout. Also, a father will always protect the sanctity of his daughter, while he will allow his son to make more of his own decisions. It is an inequality, but it is also nature. As Sikh women enter the Western workplace in the UK and the USA, you will begin to see an equality in how women are modernized and how men are modernized. In my home my mother works in a professional workplace as does my father. However, I wear a turban. This is where the family does come in. Of course Sikhism has fallen to a lenient following in the third and fourth generations. The way to repair this (and the place where the family comes into the picture) is through the valuing of the identity. You say that people follow the Sikh faith out of its glory, not its beliefs. However, the glory of a Sikh is part of what makes a Sikh a Sikh. This glory gives meaning to the actions of putting on a turban and maintaining your hair. It is this glory which reminds youth of their faith and makes Sikhs desire to keep their hair. There are many reasons for the inequality between men and women and how they are treated in the family, and many of these reasons are tied to the changes happening during the time. The loss of language, glory, and appreciation for the identity of a Sikh is to be expected in a household which has migrated from India into the Western first world. It is important to hold on to that which makes you different in this world, and I think that the Sikh community is coming around to this. The rise of the Sikh model and the Sikh actor will replace the Westerner as the role model of the new generations. Sikhism will find it's mainstream Western identity as a function of western society. The amount of devout Sikhs who hold onto the 5 Ks and have taken Amrit will always remain a strict minority, but the new Sikh is being born, with a turban, long hair, sunglasses, and a three-piece suit. [/QUOTE]
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Sikh Girls: A Confused Lot. Are Parents To Blame?
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