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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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Hard Talk
SIKH WOMEN: Bypassed By History But Why?
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<blockquote data-quote="Brother Onam" data-source="post: 194053" data-attributes="member: 18170"><p>IJ Singh ji,</p><p>Thank you for that crucial and timely contribution.</p><p>Until we willingly face, and challenge, the deep-rooted patriarchy in Indian culture, we will continue to wonder why we ever fall short of having a strong, heavenly community for the world to admire and strive to equal.</p><p>The first step, of course, is to cast light on areas we rarely acknowledge or confront, and in writing the preceding piece, you have done so.</p><p>At the risk of getting kicked out of this network, (if I'm out of here, nice knowing you all!), I'd go one step further.</p><p>Beyond the male-centric bent of the Maryada, I would like to comment on a male-centicity even in the Guru Granth Sahib. As stated, a certain male supremacy is reflected in the fact of ten male founders, five male piyare, and a history of prominent males in Sikh history. The Granth was compiled by males, in a specific time and place, in which male domination prevailed.</p><p>There is a reason </p><p><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਸੋ" target="_blank"><span style="font-size: 15px"><span style="color: #0000ff">ਸੋ </span></span></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਕਿਉ" target="_blank"><span style="font-size: 15px"><span style="color: #0000ff">ਕਿਉ </span></span></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਮੰਦਾ" target="_blank"><span style="font-size: 15px"><span style="color: #0000ff">ਮੰਦਾ </span></span></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਆਖੀਐ" target="_blank"><span style="font-size: 15px"><span style="color: #0000ff">ਆਖੀਐ </span></span></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਜਿਤੁ" target="_blank"><span style="font-size: 15px"><span style="color: #0000ff">ਜਿਤੁ </span></span></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਜੰਮਹਿ" target="_blank"><span style="font-size: 15px"><span style="color: #0000ff">ਜੰਮਹਿ </span></span></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਰਾਜਾਨ" target="_blank"><span style="font-size: 15px"><span style="color: #0000ff">ਰਾਜਾਨ </span></span></a><span style="font-size: 15px"><span style="color: #800000">॥</span></span></p><p><span style="font-size: 15px"><span style="color: #800000"></span></span></p><p><span style="font-size: 9px"><span style="color: #000080">So why call her bad? From her, kings are born (GGS pg473)</span></span></p><p><span style="color: black">is so often cited when this issue comes up in Sikh discourse, is because in all of the Guru it is one of the only passages that speaks of woman's holiness. (and even that one is qualified: woman is good, because through her come great <u>men</u>)</span></p><p>There was a time I was looking through scriptures to find a reference to female aspect of the Holy One, Sacred Woman, Divine Earth Mother; anything along those lines. In truth, this is what I found:</p><p>Virtually every mention of female was either 'mother and father' (ie 'parent'), 'husband and wife' (ie 'person'), or else mentions of women as motherly functions: raising babies, breast-feeding, child-rearing, etc. Or else woman as metaphor for spirit-soul longing for the Husband-Lord (ie 'everybody'). I found, in the whole Granth, perhaps one or two mentions of woman as divine. </p><p>This is not to question the authority or divinity of the Guru, but rather more an appeal to the necessity of emphasizing the shared divinity of the female, absolutely co-equal in this spiritual quest to attain Waheguru.</p><p>As for women in the Sangat, I feel they have been complicit in their invisibility. Every time a woman willingly fades to the role of silent obedience to social norms and accepted secondary status, rather than asserting herself and striving for greatness, stepping forward and leading kirtan, reading Granth, writing books, publicly rallying for greatness of Sikhi, she perpetuates the relative irrelavence of kaurs.</p><p>Guru Nanak has clearly taught male and female as having absolutely equal divinity and worth; this is really all we need to strive to attain a culture of devotion in which women really do occupy a royal position, free from any constraints of (dubious) male supremacy in the world as it happens to be.</p></blockquote><p></p>
[QUOTE="Brother Onam, post: 194053, member: 18170"] IJ Singh ji, Thank you for that crucial and timely contribution. Until we willingly face, and challenge, the deep-rooted patriarchy in Indian culture, we will continue to wonder why we ever fall short of having a strong, heavenly community for the world to admire and strive to equal. The first step, of course, is to cast light on areas we rarely acknowledge or confront, and in writing the preceding piece, you have done so. At the risk of getting kicked out of this network, (if I'm out of here, nice knowing you all!), I'd go one step further. Beyond the male-centric bent of the Maryada, I would like to comment on a male-centicity even in the Guru Granth Sahib. As stated, a certain male supremacy is reflected in the fact of ten male founders, five male piyare, and a history of prominent males in Sikh history. The Granth was compiled by males, in a specific time and place, in which male domination prevailed. There is a reason [URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਸੋ"][SIZE=4][COLOR=#0000ff]ਸੋ [/COLOR][/SIZE][/URL][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਕਿਉ"][SIZE=4][COLOR=#0000ff]ਕਿਉ [/COLOR][/SIZE][/URL][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਮੰਦਾ"][SIZE=4][COLOR=#0000ff]ਮੰਦਾ [/COLOR][/SIZE][/URL][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਆਖੀਐ"][SIZE=4][COLOR=#0000ff]ਆਖੀਐ [/COLOR][/SIZE][/URL][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਜਿਤੁ"][SIZE=4][COLOR=#0000ff]ਜਿਤੁ [/COLOR][/SIZE][/URL][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਜੰਮਹਿ"][SIZE=4][COLOR=#0000ff]ਜੰਮਹਿ [/COLOR][/SIZE][/URL][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਰਾਜਾਨ"][SIZE=4][COLOR=#0000ff]ਰਾਜਾਨ [/COLOR][/SIZE][/URL][SIZE=4][COLOR=#800000]॥ [/COLOR][/SIZE] [SIZE=1][COLOR=#000080]So why call her bad? From her, kings are born (GGS pg473)[/COLOR][/SIZE] [COLOR=black]is so often cited when this issue comes up in Sikh discourse, is because in all of the Guru it is one of the only passages that speaks of woman's holiness. (and even that one is qualified: woman is good, because through her come great [U]men[/U])[/COLOR] There was a time I was looking through scriptures to find a reference to female aspect of the Holy One, Sacred Woman, Divine Earth Mother; anything along those lines. In truth, this is what I found: Virtually every mention of female was either 'mother and father' (ie 'parent'), 'husband and wife' (ie 'person'), or else mentions of women as motherly functions: raising babies, breast-feeding, child-rearing, etc. Or else woman as metaphor for spirit-soul longing for the Husband-Lord (ie 'everybody'). I found, in the whole Granth, perhaps one or two mentions of woman as divine. This is not to question the authority or divinity of the Guru, but rather more an appeal to the necessity of emphasizing the shared divinity of the female, absolutely co-equal in this spiritual quest to attain Waheguru. As for women in the Sangat, I feel they have been complicit in their invisibility. Every time a woman willingly fades to the role of silent obedience to social norms and accepted secondary status, rather than asserting herself and striving for greatness, stepping forward and leading kirtan, reading Granth, writing books, publicly rallying for greatness of Sikhi, she perpetuates the relative irrelavence of kaurs. Guru Nanak has clearly taught male and female as having absolutely equal divinity and worth; this is really all we need to strive to attain a culture of devotion in which women really do occupy a royal position, free from any constraints of (dubious) male supremacy in the world as it happens to be. [/QUOTE]
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SIKH WOMEN: Bypassed By History But Why?
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