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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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Sikhism And Gender Variant Identities
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<blockquote data-quote="CaramelChocolate" data-source="post: 142867" data-attributes="member: 228"><p>I appreciate this is a controversial topic but none the less I feel it should be discussed as in the intersex community there is a high suicide rate.</p><p> </p><p>How does Sikhi 'deal' (sorry I could not think of a better word) with the 'issue' of intersexuality and transgenderism. On one hand Sikhism is pretty silent in dictating gender roles. However there is the Singh-Kaur dichotomy and the gender separation which was introduced after the Gurus by Maharaja Ranjit Singh (correct me if I am wrong).</p><p> </p><p>Some definitions:</p><p> </p><p><u><em>Intersex</em></u> - Around 1 in 750. This includes either male or female born without all biological aspects of their respective gender (includes women born without a womb), or perhaps born with some from either gender (i.e. the genitalia of both sex).</p><p> </p><p><em><u>Transgender/Transsexual</u></em> - A <u>recognised</u> medical condition in when one feels they are not the gender they are physically in. They have surgery to correct their physical gender to their emotional gender.</p><p> </p><p><u><em>Hijras</em></u> - Perhaps a separate issue but intersexed or transgender individuals in South Asia may feel that this is their only socially viable option for them to be themselves. I am not discussing those hirjas who become a hijra because of poverty or economical factors, just those who do so because they are transgendered or intersexed.</p><p> </p><p>People may argue:</p><p>There are only two genders according to Sikhi (Singh-Kaur)</p><p>Yet there is the principle of equality</p><p>Should they be allowed to do anand karaj? Many argue marriage is for procreation, what if the individual cannot procreate because of their intersexuality, transgenderism.</p><p> </p><p> </p><p> </p><p><strong><em><u>My view</u></em></strong> - A literal interpretation leading one to believe a marriage/anand karaj is only between the conventional male and female is problematic as such an interpretation method would need to apply to the whole of SGGS. This means that Guru Nanak cut off his own head:</p><p> </p><p>ਮਸਤਕੁ ਕਾਟਿ ਧਰੀ ਤਿਸੁ ਆਗੈ ਤਨੁ ਮਨੁ ਆਗੈ ਦੇਉ ॥</p><p><span style="color: black">I<span style="color: black"> cut off my head,</span> and offer it to Him; I dedicate my body and mind to Him". - 938</span></p><p> </p><p>Which we know is clearly not the case. And using this interpretation method it would mean that Waheguru is a MALE (references to Husband Lord). So my view is SGGS is for poetry and praise of God and should be used as a symbolic guide, not be read literally as there would be the problem of where to read literally and where not to. Infact one of my friends was told by her Grandmother to drink the water which is used to clean the feet of devotees going into Harmandir Sahib! This is the problem - SGGS is poetry and clearly isnt literal. I think the Gurus recognised times changed and hence they provided more general rules which could be applied to all times - no lust, anger etc. etc.</p><p> </p><p> </p><p> </p><p>So what do you think? </p><p>Can their be a place for gender variant individuals in Sikhism with all the rights that Sikhism provides (including anand karaj)? </p><p>How would Sikhism view the operation of transgendered in light of the idea of not changing one's body (i.e. not cutting hair is often used to include peircing, body modification, tattoos etc.), and given the medical evidence recognising transgenderism as a medical condition?</p></blockquote><p></p>
[QUOTE="CaramelChocolate, post: 142867, member: 228"] I appreciate this is a controversial topic but none the less I feel it should be discussed as in the intersex community there is a high suicide rate. How does Sikhi 'deal' (sorry I could not think of a better word) with the 'issue' of intersexuality and transgenderism. On one hand Sikhism is pretty silent in dictating gender roles. However there is the Singh-Kaur dichotomy and the gender separation which was introduced after the Gurus by Maharaja Ranjit Singh (correct me if I am wrong). Some definitions: [U][I]Intersex[/I][/U] - Around 1 in 750. This includes either male or female born without all biological aspects of their respective gender (includes women born without a womb), or perhaps born with some from either gender (i.e. the genitalia of both sex). [I][U]Transgender/Transsexual[/U][/I] - A [U]recognised[/U] medical condition in when one feels they are not the gender they are physically in. They have surgery to correct their physical gender to their emotional gender. [U][I]Hijras[/I][/U] - Perhaps a separate issue but intersexed or transgender individuals in South Asia may feel that this is their only socially viable option for them to be themselves. I am not discussing those hirjas who become a hijra because of poverty or economical factors, just those who do so because they are transgendered or intersexed. People may argue: There are only two genders according to Sikhi (Singh-Kaur) Yet there is the principle of equality Should they be allowed to do anand karaj? Many argue marriage is for procreation, what if the individual cannot procreate because of their intersexuality, transgenderism. [B][I][U]My view[/U][/I][/B] - A literal interpretation leading one to believe a marriage/anand karaj is only between the conventional male and female is problematic as such an interpretation method would need to apply to the whole of SGGS. This means that Guru Nanak cut off his own head: ਮਸਤਕੁ ਕਾਟਿ ਧਰੀ ਤਿਸੁ ਆਗੈ ਤਨੁ ਮਨੁ ਆਗੈ ਦੇਉ ॥ [COLOR=black]I[COLOR=black] cut off my head,[/COLOR] and offer it to Him; I dedicate my body and mind to Him". - 938[/COLOR] Which we know is clearly not the case. And using this interpretation method it would mean that Waheguru is a MALE (references to Husband Lord). So my view is SGGS is for poetry and praise of God and should be used as a symbolic guide, not be read literally as there would be the problem of where to read literally and where not to. Infact one of my friends was told by her Grandmother to drink the water which is used to clean the feet of devotees going into Harmandir Sahib! This is the problem - SGGS is poetry and clearly isnt literal. I think the Gurus recognised times changed and hence they provided more general rules which could be applied to all times - no lust, anger etc. etc. [SIZE=4][/SIZE] So what do you think? Can their be a place for gender variant individuals in Sikhism with all the rights that Sikhism provides (including anand karaj)? How would Sikhism view the operation of transgendered in light of the idea of not changing one's body (i.e. not cutting hair is often used to include peircing, body modification, tattoos etc.), and given the medical evidence recognising transgenderism as a medical condition? [/QUOTE]
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