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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
Why Are Some Sikh Women Now Wearing The Turban?
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<blockquote data-quote="Harkiran Kaur" data-source="post: 206125" data-attributes="member: 18224"><p>I am sorry but, I tie a turban.... sorry if you think that I should not (which it seems like you are kind of against women tying them for some reason). Khalsa are required to have hair covered, and if you don't tie a turban, that means chunni or some other headscarf. Have you ever tried a chunni on your head even for a few mins, let alone all day long? Try doing anything active with it! Most women in Gurdwara spend the entire time fussing with their chunnis... and that's sitting still! Forget ever doing anything active! And for me when I look in mirror with just a chunni, I don't see 'Khalsa'. </p><p></p><p>You still did not address what I was saying about how most of the Singhs naying women tying turbans, are the FIRST ones to make statements that anyone performing kirtan, being granthi etc at darbar sahib (or even other Gurdwaras) should be TURBAN wearing... meaning on the one hand they don't want women tying them and on the other hand they say that because they don't tie one, they can't do certain seva etc. That means they are using it as a means to keep the genders away from equality and keep restrictions on women. and everyone who says if I am interested in equality I should look other places... well if I did that every time I found an inequality I'd be wearing a blindfold! If nobody says anything about something that needs to change, then it never will! So those who say I should look elsewhere to direct my urge to fix inequality, those same people are actually showing their desire to maintain the inequality! </p><p></p><p>As for context, the prohibition on the veil was in reference to the face covering (niqab) used by Muslim women. (Actually it was Arabic in practice and adopted by Muslims - there is nothing in Quran actually saying they have to cover their faces) Guru Amar Das Ji would not see them with their faces covered because it demeaned women and he was emphasizing equality.</p><p></p><p>I realize there is a clause saying it's our choice. What I am saying is that if one takes Amrit, the rules should be the same regardless. But the reason I was explained is that prior to early 1900's everyone taking Amrit at Darbar Sahib had to have a keski. But less and less women were taking Amrit (possibly due to British / western influence and wanting to wear their hair in styles etc) and that the clause to relax the need for them to tie a turban was an attempt to get more women to take Amrit.</p></blockquote><p></p>
[QUOTE="Harkiran Kaur, post: 206125, member: 18224"] I am sorry but, I tie a turban.... sorry if you think that I should not (which it seems like you are kind of against women tying them for some reason). Khalsa are required to have hair covered, and if you don't tie a turban, that means chunni or some other headscarf. Have you ever tried a chunni on your head even for a few mins, let alone all day long? Try doing anything active with it! Most women in Gurdwara spend the entire time fussing with their chunnis... and that's sitting still! Forget ever doing anything active! And for me when I look in mirror with just a chunni, I don't see 'Khalsa'. You still did not address what I was saying about how most of the Singhs naying women tying turbans, are the FIRST ones to make statements that anyone performing kirtan, being granthi etc at darbar sahib (or even other Gurdwaras) should be TURBAN wearing... meaning on the one hand they don't want women tying them and on the other hand they say that because they don't tie one, they can't do certain seva etc. That means they are using it as a means to keep the genders away from equality and keep restrictions on women. and everyone who says if I am interested in equality I should look other places... well if I did that every time I found an inequality I'd be wearing a blindfold! If nobody says anything about something that needs to change, then it never will! So those who say I should look elsewhere to direct my urge to fix inequality, those same people are actually showing their desire to maintain the inequality! As for context, the prohibition on the veil was in reference to the face covering (niqab) used by Muslim women. (Actually it was Arabic in practice and adopted by Muslims - there is nothing in Quran actually saying they have to cover their faces) Guru Amar Das Ji would not see them with their faces covered because it demeaned women and he was emphasizing equality. I realize there is a clause saying it's our choice. What I am saying is that if one takes Amrit, the rules should be the same regardless. But the reason I was explained is that prior to early 1900's everyone taking Amrit at Darbar Sahib had to have a keski. But less and less women were taking Amrit (possibly due to British / western influence and wanting to wear their hair in styles etc) and that the clause to relax the need for them to tie a turban was an attempt to get more women to take Amrit. [/QUOTE]
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Why Are Some Sikh Women Now Wearing The Turban?
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