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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
Radhasoami - History & Beliefs
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<blockquote data-quote="Astroboy" data-source="post: 63079" data-attributes="member: 4990"><p>(Excerpts from : <a href="http://hinessight.blogs.com/church_of_the_churchless/radha_soami_satsang_beas/index.html" target="_blank">Church of the Churchless: Radha Soami Satsang Beas</a>)</p><p> </p><p>The guru who initiated me in 1971 was Charan Singh. He died in 1990. Before his death Charan Singh appointed a successor, Gurinder Singh, who similarly had been initiated by him. </p><p>Charan Singh would give talks (or <em>satsangs</em>) to thousands of people. He'd sit on a high podium. Devotees would gaze spellbound at him, hoping to catch a glance (<em>darshan</em>). </p><p>The devotional attitude of Sant Mat initiates essentially is, "The guru is everything; I am nothing." We can imagine Gurinder Singh sitting in the audience while Charan Singh was alive thinking just that. <em>He is everything; I am nothing. </em></p><p>Yet there came a day when Gurinder Singh found himself on the same podium, having been elevated to the status of guru. So now all the initiates are looking at <em>him</em>, thinking "The guru is everything; I am nothing." </p><p>But wait! How did Gurinder Singh go from being nothing to everything? At what point did this happen? Was it sudden or gradual? Did this transformation depend on the formal conferring of guru status, or did it occur in some other fashion? </p><p>And a more basic question: Did the change from nothing to everything even happen? </p><p>Do you see what I'm getting at? These are intriguing questions that I never gave much thought to back when I was one of those true believing initiates trying to be as nothing-ish as possible while I was in the presence of the guru. </p><p>I didn't spend much time musing on the fact that the guru once was a disciple, just like me. In the Sant Mat tradition a disciple is the humble servant of the guru. Yet what changes when a disciple <em>becomes</em> the guru? </p><p>Overnight, the servant becomes a master (in fact, this is what the RSSB gurus are called in English, <em>Master</em>). Even stranger, gurus often say that they are still nothing compared to their own guru, who is everything to them. </p><p>Yet that guru (Sawan Singh, for Charan Singh) generally has <em>his</em> own guru. And so it goes. So somehow all the gurus are both nothing and everything. </p><p>However, the disciples are just nothing. Unless they become a guru, then they're everything. </p><p> </p><p>(Excerpts from : <a href="http://hinessight.blogs.com/church_of_the_churchless/radha_soami_satsang_beas/index.html" target="_blank">Church of the Churchless: Radha Soami Satsang Beas</a></p></blockquote><p></p>
[QUOTE="Astroboy, post: 63079, member: 4990"] (Excerpts from : [URL="http://hinessight.blogs.com/church_of_the_churchless/radha_soami_satsang_beas/index.html"]Church of the Churchless: Radha Soami Satsang Beas[/URL]) The guru who initiated me in 1971 was Charan Singh. He died in 1990. Before his death Charan Singh appointed a successor, Gurinder Singh, who similarly had been initiated by him. Charan Singh would give talks (or [I]satsangs[/I]) to thousands of people. He'd sit on a high podium. Devotees would gaze spellbound at him, hoping to catch a glance ([I]darshan[/I]). The devotional attitude of Sant Mat initiates essentially is, "The guru is everything; I am nothing." We can imagine Gurinder Singh sitting in the audience while Charan Singh was alive thinking just that. [I]He is everything; I am nothing. [/I] Yet there came a day when Gurinder Singh found himself on the same podium, having been elevated to the status of guru. So now all the initiates are looking at [I]him[/I], thinking "The guru is everything; I am nothing." But wait! How did Gurinder Singh go from being nothing to everything? At what point did this happen? Was it sudden or gradual? Did this transformation depend on the formal conferring of guru status, or did it occur in some other fashion? And a more basic question: Did the change from nothing to everything even happen? Do you see what I'm getting at? These are intriguing questions that I never gave much thought to back when I was one of those true believing initiates trying to be as nothing-ish as possible while I was in the presence of the guru. I didn't spend much time musing on the fact that the guru once was a disciple, just like me. In the Sant Mat tradition a disciple is the humble servant of the guru. Yet what changes when a disciple [I]becomes[/I] the guru? Overnight, the servant becomes a master (in fact, this is what the RSSB gurus are called in English, [I]Master[/I]). Even stranger, gurus often say that they are still nothing compared to their own guru, who is everything to them. Yet that guru (Sawan Singh, for Charan Singh) generally has [I]his[/I] own guru. And so it goes. So somehow all the gurus are both nothing and everything. However, the disciples are just nothing. Unless they become a guru, then they're everything. (Excerpts from : [URL="http://hinessight.blogs.com/church_of_the_churchless/radha_soami_satsang_beas/index.html"]Church of the Churchless: Radha Soami Satsang Beas[/URL] [/QUOTE]
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