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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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The Straightjackets Of Caste And Gender
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<blockquote data-quote="spnadmin" data-source="post: 158115" data-attributes="member: 35"><p><strong>The straitjackets of caste and gender</strong></p><p><strong>ANNIE NAMALA</strong></p><p><strong>New Delhi— Special to Globe and Mail Updat</strong>e</p><p></p><p>Click for a brief timeline describing caste and gender in India</p><p><a href="http://www.theglobeandmail.com/news/world/asia-pacific/breaking-caste/timeline-a-brief-history-of-indias-caste-system/article2248115/?from=2262052" target="_blank">http://www.theglobeandmail.com/news/world/asia-pacific/breaking-caste/timeline-a-brief-history-of-indias-caste-system/article2248115/?from=2262052</a></p><p></p><p>The large majority of those who visit India may not see or recognize the grim realities that disable the lives of about 170 million people in the country’s Dalit community. For the women and girls of this community, trapped in two straitjackets of caste and gender, the constraints and barriers have few parallels.</p><p></p><p>Enquiries about caste at large generally elicit one of two answers: “Oh, it is ancient and hardly matters now; it is nurtured by politicians for winning elections,” or, “It is an ancient deeply entrenched system and will take time to change.”</p><p></p><p>Both answers are insufficient for the millions who have been bearing its burdens for generations and are struggling to change it, not least when we see what changes are possible in this country: independence 64 years ago, a constitution based on dignity, equality and equal opportunities for all, the transition from socialist to market economy, high economic growth, information technology, global recognition. The excuses are not justified, and one suspects that the privileged simply do not wish to change this system.</p><p></p><p>Mushahar girls are, by all means, at the bottom of the bottomless pit of caste intersected by gender and many other disabilities, and to surface is next to impossible. As a member of the Mushahar community, one’s habitation is segregated: No one else would live there, nor can you live among other communities. One’s habitation is almost completely excluded from state services (or provided at the poorest quality – there may be child-care centres and schools but few teachers come or teach). The caste system denies you land and other assets. The education system has pushed out almost all from meaningful education and skills – even opportunities for unskilled work are haunted by discrimination and indignity, and any aspiration or assertion is soon quenched through humiliation or violence. Women and girls are further marginalized through gender discrimination and violence, sexual violence and alcoholism from the larger society and even within the community itself.</p><p></p><p>Sister Sudha Varghese, the subject of Stephanie Nolen’s story in Saturday’s Globe and Mail, has hit upon the most critical strategy of promoting quality education among the girls from the Mushahar community in Bihar. That their families have taken the risk of sending them away from home shows their expectations from education, while the bright faces and progress made by the girls affirms the strategy’s potential.</p><p></p><p>The challenges are herculean – raising the resources, managing and expanding the centres is difficult enough, but supporting and mentoring the girls is even tougher. They need support to persevere while shaking off humiliation, discrimination and negative attitudes about their “educability” and “relevance.” Higher education is an issue Sister Sudha is already beginning to worry about – who will rent them houses or hostels? Will they be exploited or face violence? Finding and retaining work will be the next level, followed by marriage – finding partners who will encourage them is a dream in itself.</p><p></p><p>As the first generation to move out of the trap, these girls will need continuous hand-holding and support that their families and communities may not be in a position to provide. The path ahead is shaky and uncertain, but kudos to Sister Sudha and the girls for putting faith in human potential and taking these first steps. They are real heroines – the leaders of their community and our society.</p><p></p><p>Annie Namala heads the Centre for Social Equity and Inclusion in New Delhi.</p><p></p><p><a href="http://www.theglobeandmail.com/news/world/asia-pacific/breaking-caste/the-straitjackets-of-caste-and-gender/article2262052/" target="_blank">http://www.theglobeandmail.com/news/world/asia-pacific/breaking-caste/the-straitjackets-of-caste-and-gender/article2262052/</a></p></blockquote><p></p>
[QUOTE="spnadmin, post: 158115, member: 35"] [B]The straitjackets of caste and gender ANNIE NAMALA New Delhi— Special to Globe and Mail Updat[/B]e Click for a brief timeline describing caste and gender in India [url]http://www.theglobeandmail.com/news/world/asia-pacific/breaking-caste/timeline-a-brief-history-of-indias-caste-system/article2248115/?from=2262052[/url] The large majority of those who visit India may not see or recognize the grim realities that disable the lives of about 170 million people in the country’s Dalit community. For the women and girls of this community, trapped in two straitjackets of caste and gender, the constraints and barriers have few parallels. Enquiries about caste at large generally elicit one of two answers: “Oh, it is ancient and hardly matters now; it is nurtured by politicians for winning elections,” or, “It is an ancient deeply entrenched system and will take time to change.” Both answers are insufficient for the millions who have been bearing its burdens for generations and are struggling to change it, not least when we see what changes are possible in this country: independence 64 years ago, a constitution based on dignity, equality and equal opportunities for all, the transition from socialist to market economy, high economic growth, information technology, global recognition. The excuses are not justified, and one suspects that the privileged simply do not wish to change this system. Mushahar girls are, by all means, at the bottom of the bottomless pit of caste intersected by gender and many other disabilities, and to surface is next to impossible. As a member of the Mushahar community, one’s habitation is segregated: No one else would live there, nor can you live among other communities. One’s habitation is almost completely excluded from state services (or provided at the poorest quality – there may be child-care centres and schools but few teachers come or teach). The caste system denies you land and other assets. The education system has pushed out almost all from meaningful education and skills – even opportunities for unskilled work are haunted by discrimination and indignity, and any aspiration or assertion is soon quenched through humiliation or violence. Women and girls are further marginalized through gender discrimination and violence, sexual violence and alcoholism from the larger society and even within the community itself. Sister Sudha Varghese, the subject of Stephanie Nolen’s story in Saturday’s Globe and Mail, has hit upon the most critical strategy of promoting quality education among the girls from the Mushahar community in Bihar. That their families have taken the risk of sending them away from home shows their expectations from education, while the bright faces and progress made by the girls affirms the strategy’s potential. The challenges are herculean – raising the resources, managing and expanding the centres is difficult enough, but supporting and mentoring the girls is even tougher. They need support to persevere while shaking off humiliation, discrimination and negative attitudes about their “educability” and “relevance.” Higher education is an issue Sister Sudha is already beginning to worry about – who will rent them houses or hostels? Will they be exploited or face violence? Finding and retaining work will be the next level, followed by marriage – finding partners who will encourage them is a dream in itself. As the first generation to move out of the trap, these girls will need continuous hand-holding and support that their families and communities may not be in a position to provide. The path ahead is shaky and uncertain, but kudos to Sister Sudha and the girls for putting faith in human potential and taking these first steps. They are real heroines – the leaders of their community and our society. Annie Namala heads the Centre for Social Equity and Inclusion in New Delhi. [url]http://www.theglobeandmail.com/news/world/asia-pacific/breaking-caste/the-straitjackets-of-caste-and-gender/article2262052/[/url] [/QUOTE]
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The Straightjackets Of Caste And Gender
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