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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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Spiritual
A Spiritual Aspirant And His Day To Day Activities And Interactions
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<blockquote data-quote="dattaswami" data-source="post: 22606" data-attributes="member: 1315"><p>The materialistic field (Pravrutti) consists of the day-to-day interactions. The spiritual field (Nivrutti) consists of the interaction with the Lord. Both these fields are quite opposite like darkness and light. Veda says the same (Duramete Vipareete Vishuchi). This means that Pravrutti and Nivrutti are like North and South poles. They are opposite in the direction. The goal of the Pravrutti is the happiness of this body and your family members, fame, riches, etc. This goal is temporary and one has to struggle every time in an atmosphere with lot of risk. The goal of Nivrutti is permanent and there is no struggle and risk. The Pravrutti is like doing a job and getting salary every month. If you do not work the salary is stopped. Nivrutti is like getting interest on the fixed deposit and you work without any binding. The Lord is one and the same for both the fields and acts as the controller for both. But the nature of Lord differs in these two fields. In the field of Pravrutti the Lord is strict and follows the rules of justice. In the field of Nivrutti the Lord is very kind and shows love in solving your problems even without your knowledge. Now you want to bring the advantage of Nivrutti into Pravrutti. You want to have the result of Nivrutti while keeping yourself in Pravrutti. People in the materialistic field pray God to solve their problems related to this world. </p><p>The Lord has invented a way for this line also. He will solve your problems based on your prayers. But He will postpone your evil results to the next birth or to the hell (if the rebirth is not believed) with increased interest. He will draw the good results from the future birth with decreased interest like a pre-matured deposit and hand over to you as happiness. You think that your evil result is cancelled and the good result is given to you without doing the good deed. If it is done in that way the justice is insulted. Only a rearrangement of the deeds in the wheel (Karma Chakra) is done. By this your future births become full of difficulties and you will scold God in those births. However, if you are not bothered about the future and is particular of the present only such rearrangements are done by the Lord. In the case of some people the prayers are not answered because there is no possibility of even such rearrangement. All the good deeds got exhausted and therefore God keeps silent. You are unnecessarily attached to the enthusiasm in the materialistic field, which consists of bonds with your body and your family members. These bonds are neither before this birth nor will exist after this birth. They are temporary and therefore, unreal. All your anxiety and enthusiasm is for unreal bonds. This truth will be known if you do the analysis through Vedanta, which is called as ‘Sadasat Viveka’ by Sankara, which means the discrimination of reality from the false-hood. Thus the materialistic field has strict and limited boundaries and you cannot cross the justice. There is no element of love and kindness in its real sense. If you however get full detachment from this unreality and attach yourself to the reality (God), you have entered the field of Nivrutti. In this field you will have the only real bond with the real God. In such case the Lord crosses the boundaries of justice and attains the nature of complete love and kindness. In this line you are not aspiring for any happiness and your happiness lies only in the happiness of the Lord. You are prepared to undergo any misery if that pleases the Lord. You will realize that the sole aim in your manufacture itself is the entertainment of the Lord. In that state the Lord also becomes your true reflection. He will behave in such a way to maintain your happiness forever. For that, He will undergo all the misery, which is the result of all your evil deeds. As you are prepared for the misery to please the Lord, the Lord is prepared for the misery to please you. In this field people think that the materialistic field is spoiled. It is utter foolishness. In Pravrutti you have gained ten rupees. In Nivrutti you have gained one hundred and ten rupees but lost the ten rupees in Pravrutti. Therefore, the loss in Pravrutti is very much compensated in Nivrutti. You will find wonders in the materialistic field. All your day-to-day interactions will be so perfect, which will amaze not only yourself but also the entire world. It is a very far superior level. You will be unable to tolerate the benefits of the materialistic field, which will fall on you as mountains. His real devotee is neither insulted in this world nor in the upper world. Your file in the hell is completely closed. Your route is entirely different and leads to the permanent abode of God. The route of the pure materialistic person is towards hell and heaven. Even from the heaven he has to return back into this world where the atmosphere is risky again and you have to overcome the attraction from sin to do good social service. The result of your social service is temporary heaven only. Both these roads are clearly different as said in Gita (Sukla Krishna Gathee….).</p></blockquote><p></p>
[QUOTE="dattaswami, post: 22606, member: 1315"] The materialistic field (Pravrutti) consists of the day-to-day interactions. The spiritual field (Nivrutti) consists of the interaction with the Lord. Both these fields are quite opposite like darkness and light. Veda says the same (Duramete Vipareete Vishuchi). This means that Pravrutti and Nivrutti are like North and South poles. They are opposite in the direction. The goal of the Pravrutti is the happiness of this body and your family members, fame, riches, etc. This goal is temporary and one has to struggle every time in an atmosphere with lot of risk. The goal of Nivrutti is permanent and there is no struggle and risk. The Pravrutti is like doing a job and getting salary every month. If you do not work the salary is stopped. Nivrutti is like getting interest on the fixed deposit and you work without any binding. The Lord is one and the same for both the fields and acts as the controller for both. But the nature of Lord differs in these two fields. In the field of Pravrutti the Lord is strict and follows the rules of justice. In the field of Nivrutti the Lord is very kind and shows love in solving your problems even without your knowledge. Now you want to bring the advantage of Nivrutti into Pravrutti. You want to have the result of Nivrutti while keeping yourself in Pravrutti. People in the materialistic field pray God to solve their problems related to this world. The Lord has invented a way for this line also. He will solve your problems based on your prayers. But He will postpone your evil results to the next birth or to the hell (if the rebirth is not believed) with increased interest. He will draw the good results from the future birth with decreased interest like a pre-matured deposit and hand over to you as happiness. You think that your evil result is cancelled and the good result is given to you without doing the good deed. If it is done in that way the justice is insulted. Only a rearrangement of the deeds in the wheel (Karma Chakra) is done. By this your future births become full of difficulties and you will scold God in those births. However, if you are not bothered about the future and is particular of the present only such rearrangements are done by the Lord. In the case of some people the prayers are not answered because there is no possibility of even such rearrangement. All the good deeds got exhausted and therefore God keeps silent. You are unnecessarily attached to the enthusiasm in the materialistic field, which consists of bonds with your body and your family members. These bonds are neither before this birth nor will exist after this birth. They are temporary and therefore, unreal. All your anxiety and enthusiasm is for unreal bonds. This truth will be known if you do the analysis through Vedanta, which is called as ‘Sadasat Viveka’ by Sankara, which means the discrimination of reality from the false-hood. Thus the materialistic field has strict and limited boundaries and you cannot cross the justice. There is no element of love and kindness in its real sense. If you however get full detachment from this unreality and attach yourself to the reality (God), you have entered the field of Nivrutti. In this field you will have the only real bond with the real God. In such case the Lord crosses the boundaries of justice and attains the nature of complete love and kindness. In this line you are not aspiring for any happiness and your happiness lies only in the happiness of the Lord. You are prepared to undergo any misery if that pleases the Lord. You will realize that the sole aim in your manufacture itself is the entertainment of the Lord. In that state the Lord also becomes your true reflection. He will behave in such a way to maintain your happiness forever. For that, He will undergo all the misery, which is the result of all your evil deeds. As you are prepared for the misery to please the Lord, the Lord is prepared for the misery to please you. In this field people think that the materialistic field is spoiled. It is utter foolishness. In Pravrutti you have gained ten rupees. In Nivrutti you have gained one hundred and ten rupees but lost the ten rupees in Pravrutti. Therefore, the loss in Pravrutti is very much compensated in Nivrutti. You will find wonders in the materialistic field. All your day-to-day interactions will be so perfect, which will amaze not only yourself but also the entire world. It is a very far superior level. You will be unable to tolerate the benefits of the materialistic field, which will fall on you as mountains. His real devotee is neither insulted in this world nor in the upper world. Your file in the hell is completely closed. Your route is entirely different and leads to the permanent abode of God. The route of the pure materialistic person is towards hell and heaven. Even from the heaven he has to return back into this world where the atmosphere is risky again and you have to overcome the attraction from sin to do good social service. The result of your social service is temporary heaven only. Both these roads are clearly different as said in Gita (Sukla Krishna Gathee….). [/QUOTE]
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