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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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<blockquote data-quote="dalbirk" data-source="post: 131438" data-attributes="member: 6456"><p>Seeker Ji ,</p><p> Anybody who is well versed with the principle of SHABAD GURU ( Word as Guru ) enshrined in Sri Guru Granth Sahib & as a result in Sikhi can make it clearly what they are targetting . One one hand they keep reciting Gurbani & sometimes their own KACCHI BAANI mixed alongwith but the explanations they give are at the best hilarious . They keep reciting Shabads which stress on the importance of having a Guru again & again in the end they ask you to follow Radhasoami Gurus . Simply does not make any sense . The explanation they give for the word RADHASOAMI is no less interesting actually Radha was the name of wife of Saomi Shiv Dayal in Agra the alleged founder of the Dera on their combined name the Radha Soami has been derived , the meanings of which have been tried to change in futulity . They specifically criticise Sikhs as being blind following a deaf & dumb non living BOOK . They say their explanation is necessary to follow the teachings hence they are the Gurus not the Sri Guru Granth Sahib . They also criticise Sikhs for keeping hair unnecessarily . I personally know many Sikhs who had cut their own as well as their boys' hair under the influence of Radhasoamis . The prakash of Sri Guru Granth Sahib in whose name the farmers of Village Bal Saran donated six acres of land to Jaimal Singh when he retired from army & expressed wish to villagers to preach Sikhism & do prakash of Sri Guru Granth sahib . After the demise of </p><p>babu Sawan singh the dera head in 1948 , Charan singh a lawyer by profession conspired with Sardar Bahadur Jagat Singh & declared him the head at the time of cremation of Babu Sawan Singh to deprive Kirpal Singh of his position as the sucessor of Sawan Singh who was seen in most quarters as the natural successor to Sawan Singh owing to his spirituality ( Later Kirpal Singh started his own sect Kirpal Ruhani Mission ) Enraged Kirpal then through the farmers of Bal Saraan sued in Punjab high court taking plea that since the registry of the original land is in the name of Sri Guru Granth sahib the land should be returned to them . To which Charan Singh replied that no swaroop of Sri Guru Granth Sahib is there in the Dera & no prakash is being done . this is the real story behind the Bir of Guru Granth Sahib no longer there in Dera . The rise of Radha Soami Dera is a classical tale of ruler & the clergy getting together . After the Gurudwara Act of 1925 the Britishers started supporting anti Sikh sects & Sants which was continued post 1947 by Congress & even hastened post 1966 after the formation of Punjabi Suba . Their rise is a very minutely planned business like startegy executed with the help of respective Govts in power mainly Congress in all the states . To a knowledgable Sikh their fundas are mostly carbon copied from Sikhism or at the best hilarious . But their rise is a very sad commentary on the role of Sikhs in propagating their religion unable to sell gold at silver prices in times when other have sold brass as costlier than gold .</p></blockquote><p></p>
[QUOTE="dalbirk, post: 131438, member: 6456"] Seeker Ji , Anybody who is well versed with the principle of SHABAD GURU ( Word as Guru ) enshrined in Sri Guru Granth Sahib & as a result in Sikhi can make it clearly what they are targetting . One one hand they keep reciting Gurbani & sometimes their own KACCHI BAANI mixed alongwith but the explanations they give are at the best hilarious . They keep reciting Shabads which stress on the importance of having a Guru again & again in the end they ask you to follow Radhasoami Gurus . Simply does not make any sense . The explanation they give for the word RADHASOAMI is no less interesting actually Radha was the name of wife of Saomi Shiv Dayal in Agra the alleged founder of the Dera on their combined name the Radha Soami has been derived , the meanings of which have been tried to change in futulity . They specifically criticise Sikhs as being blind following a deaf & dumb non living BOOK . They say their explanation is necessary to follow the teachings hence they are the Gurus not the Sri Guru Granth Sahib . They also criticise Sikhs for keeping hair unnecessarily . I personally know many Sikhs who had cut their own as well as their boys' hair under the influence of Radhasoamis . The prakash of Sri Guru Granth Sahib in whose name the farmers of Village Bal Saran donated six acres of land to Jaimal Singh when he retired from army & expressed wish to villagers to preach Sikhism & do prakash of Sri Guru Granth sahib . After the demise of babu Sawan singh the dera head in 1948 , Charan singh a lawyer by profession conspired with Sardar Bahadur Jagat Singh & declared him the head at the time of cremation of Babu Sawan Singh to deprive Kirpal Singh of his position as the sucessor of Sawan Singh who was seen in most quarters as the natural successor to Sawan Singh owing to his spirituality ( Later Kirpal Singh started his own sect Kirpal Ruhani Mission ) Enraged Kirpal then through the farmers of Bal Saraan sued in Punjab high court taking plea that since the registry of the original land is in the name of Sri Guru Granth sahib the land should be returned to them . To which Charan Singh replied that no swaroop of Sri Guru Granth Sahib is there in the Dera & no prakash is being done . this is the real story behind the Bir of Guru Granth Sahib no longer there in Dera . The rise of Radha Soami Dera is a classical tale of ruler & the clergy getting together . After the Gurudwara Act of 1925 the Britishers started supporting anti Sikh sects & Sants which was continued post 1947 by Congress & even hastened post 1966 after the formation of Punjabi Suba . Their rise is a very minutely planned business like startegy executed with the help of respective Govts in power mainly Congress in all the states . To a knowledgable Sikh their fundas are mostly carbon copied from Sikhism or at the best hilarious . But their rise is a very sad commentary on the role of Sikhs in propagating their religion unable to sell gold at silver prices in times when other have sold brass as costlier than gold . [/QUOTE]
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