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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="spnadmin" data-source="post: 194054" data-attributes="member: 35"><p>Brother Onam ji</p><p></p><p>I clicked "Appreciate" but I am appreciating only the sections where you celebrate the value of women. I am not appreciating the critique of Sri Guru Granth Sahib Ji as being male-centric because it is not. Both men and women are on an equal plane as "soul-brides" of the Sat, making the divine principle the "pir," the Husband Lord. The gendering of translations into male and female attributes of 'god,' to used a tired phrase, is unavoidable because the English language, like other modern languages, is gendered. This makes it very difficult to refer to "she" as "god" in the feminine without sounding like pagans and idol-worshipers. Using the neutral "it" confers a cybord flavor to the sat and the scriptures. By the time we get to the most contemporary work-around of "they" and "their" to avoid male and female reference, things start to sound very over-worked. And the words "they" and "their" are plural whereas the sat is One. </p><p></p><p>Also stemming from translations is the figure of a personified 'god.' The cultures of English speakers, for example, contain the idea of God taking human form as a father or a son or both. These images come from Jewish and Christian belief. There really isn't any way to translate ideas of 'god' into English without speaking of 'god' in the masculine gender. This problem continues even now. For Sikhs, 'god' does not take form as a male or a female but is ajooni.</p><p></p><p>Many important concepts and vocabulary of Sri Guru Granth Sahib Ji, an example would be "sat," are borrowed from Sanskrit which, unlike Punjabi, has a true neutral gender. Punjabi does not... creating another unavoidable situation. The neutral words come into Punjabi as either masculine or feminine, usually masculine. In my opinion, the male-centric flavor of Sri Guru Granth Sahib Ji is only the appearance of maleness, an accident of language more than anything else.</p><p></p><p>Beyond these abstractions, from the earliest days of the Gurus, women played very important parts in the organization and ultimate development and cohesion of the sangat. It was Guru Amardasji who appointed several women to act almost like bishops, or administrative heads, of geographical subdivisions of the panth in different parts of India. Gurus' wives issued hukamnamas with more legitimate authority than the jathedars of today. </p><p></p><p>Yet, for centuries, in India women were forbidden to read, recite or discuss vedic scriptures. The hindu-i-zation of Sikhi according to spheres that are male and those that are female over generations has masked an apartheid of the spirit that undermines the Gurus' revolutionary way of thinking about our relationship with 'god' and with one another.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 194054, member: 35"] Brother Onam ji I clicked "Appreciate" but I am appreciating only the sections where you celebrate the value of women. I am not appreciating the critique of Sri Guru Granth Sahib Ji as being male-centric because it is not. Both men and women are on an equal plane as "soul-brides" of the Sat, making the divine principle the "pir," the Husband Lord. The gendering of translations into male and female attributes of 'god,' to used a tired phrase, is unavoidable because the English language, like other modern languages, is gendered. This makes it very difficult to refer to "she" as "god" in the feminine without sounding like pagans and idol-worshipers. Using the neutral "it" confers a cybord flavor to the sat and the scriptures. By the time we get to the most contemporary work-around of "they" and "their" to avoid male and female reference, things start to sound very over-worked. And the words "they" and "their" are plural whereas the sat is One. Also stemming from translations is the figure of a personified 'god.' The cultures of English speakers, for example, contain the idea of God taking human form as a father or a son or both. These images come from Jewish and Christian belief. There really isn't any way to translate ideas of 'god' into English without speaking of 'god' in the masculine gender. This problem continues even now. For Sikhs, 'god' does not take form as a male or a female but is ajooni. Many important concepts and vocabulary of Sri Guru Granth Sahib Ji, an example would be "sat," are borrowed from Sanskrit which, unlike Punjabi, has a true neutral gender. Punjabi does not... creating another unavoidable situation. The neutral words come into Punjabi as either masculine or feminine, usually masculine. In my opinion, the male-centric flavor of Sri Guru Granth Sahib Ji is only the appearance of maleness, an accident of language more than anything else. Beyond these abstractions, from the earliest days of the Gurus, women played very important parts in the organization and ultimate development and cohesion of the sangat. It was Guru Amardasji who appointed several women to act almost like bishops, or administrative heads, of geographical subdivisions of the panth in different parts of India. Gurus' wives issued hukamnamas with more legitimate authority than the jathedars of today. Yet, for centuries, in India women were forbidden to read, recite or discuss vedic scriptures. The hindu-i-zation of Sikhi according to spheres that are male and those that are female over generations has masked an apartheid of the spirit that undermines the Gurus' revolutionary way of thinking about our relationship with 'god' and with one another. [/QUOTE]
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SIKH WOMEN: Bypassed By History But Why?
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