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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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Interfaith Dialogues
Explanation Of Judicial & Social Problems As Regard To Spiritual Knowledge
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<blockquote data-quote="dattaswami" data-source="post: 13254" data-attributes="member: 1315"><p><span style="font-family: 'Times'">It is the climax of ignorance to think that the spiritual knowledge is unrelated to the present worldly affairs. People think that the spiritual knowledge is always related to the upper world only and this shows their ignorance. The Lord is simultaneous ruler of this world as well as the upper world. The Lord can grant any materialistic boon in this world and also can give simultaneously the protection in the upper world. The Lord is also involved in the social problems of this world because He is ultimately governing this society also. There is His government underlying in the present human government as the foundation. The present human government is like the castle seen above the ground. But the government of the Lord is like the hidden foundation present inside the ground. Jesus always referred this government of the Lord. Lord Krishna also exhibited the existence of this invisible government of the Lord by showing the vision of His cosmic form (Viswaroopam). Arjuna decided to withdraw from the war and thereby he thought that his grandfather Bhishma and the teacher Drona would escape from death. By this Dharmaraja will not become the king. Both the punishment of the evil and protection of justice were withdrawn by Arjuna. The actual petitioner was withdrawing from his own case. Then in such case Krishna, the advocate of Arjuna need not worry. Arjuna thought that he brought Krishna as his helper in his own case. </span></p><p></p><p><span style="font-family: 'Times'">If the petitioner withdraws his own case, the court accepts and leaves the case in the present human government. But the ultimate government will not accept it. Even if the petitioner does not file his case, the case is registered in the court of the ultimate divine government. Therefore Krishna turned the tables diagonally opposite. In His exhibited Viswaroopam, Krishna showed that He Himself was killing the evil opponents called as Kauravas. This picture proved that Krishna is the petitioner and Arjuna was His helper. The petitioner will do his work even in the absence of the helper. You may think that the kingdom belongs to Pandavas for, which the war was taking place and therefore Arjuna should be the real petitioner and war must be his work. You will misunderstand like this as long as you think Krishna as an ordinary human being. But Krishna was Lord in human form and the entire creation was His kingdom. Therefore the society present on this tiny earth is also a small part of His kingdom. Every living being is under the rule of His divine government and therefore any affair of the individual or the society is His subject only. Arjuna understood the meaning of this vision and that his grandfather and teacher cannot live even if he withdraws from the war. Therefore he thought that it would be better to follow the instruction of the Lord and kill them so that at least he will please the Lord. </span></p><p></p><p><span style="font-family: 'Times'">The absence of realization of the existence of this underlying invisible divine government of the Lord, which was preached by Jesus again and again as kingdom of heaven and which was exhibited by Krishna through the divine vision, is responsible for all the present burning problems at the individual level as well as at the gross level of the society. The human government is neglecting to propagate the awareness regarding the existence of this divine government. In fact the divine government also rules the human government. Perhaps the human government is feeling about the loss of its prestige by propagating the presence of this ultimate divine government. The awareness of the concept of this ultimate government of the Lord can be propagated through education at the primary level. But the government especially in India feels shy to introduce the spiritual knowledge in the education due to the so-called secularism. </span></p><p></p><p><span style="font-family: 'Times New Roman'">In the judiciary system also, the emphasis that the Lord is the supreme judge is also not given. The statue of justice present in the court is covering its eyes with a piece of cloth and opening its ears. This indicates that the court has not seen the truth but renders the judgement based on hearing the witness. This clearly educates the people that the judgement can be mislead by producing false witness. The statue indicates the human judicial government with limitations. In the olden days, every temple was also used as a court. The statue in the temple is with open eyes and open ears, which indicate that the Lord is seeing everything and knows the truth. The third eye on the forehead of Lord Shiva indicates that the Lord Himself is the executive power in implementing the judicial punishment. In the olden days, both the parties would present their arguments in front of the statue of God. Then both the parties were left free. Within a month, the criminal side receives severe punishment from the God. By this the judge was recognizing the criminal. In this process, the involvement of God in the judiciary system was from top to bottom. At least now let the statue of human justice be replaced with the statues of all religions to protect the secularism. Let the court be made the temple. Let the divine ultimate government be fully exhibited. The Lord who is the supreme judge knows the truth without any witness (Sarvatokshisiromukham--- Gita). </span></p><p></p><p><span style="font-family: 'Times New Roman'">At the Lotus feet of Datta Swami</span></p><p><span style="font-family: 'Times New Roman'">ANIL ANTONY</span></p></blockquote><p></p>
[QUOTE="dattaswami, post: 13254, member: 1315"] [FONT=Times]It is the climax of ignorance to think that the spiritual knowledge is unrelated to the present worldly affairs. People think that the spiritual knowledge is always related to the upper world only and this shows their ignorance. The Lord is simultaneous ruler of this world as well as the upper world. The Lord can grant any materialistic boon in this world and also can give simultaneously the protection in the upper world. The Lord is also involved in the social problems of this world because He is ultimately governing this society also. There is His government underlying in the present human government as the foundation. The present human government is like the castle seen above the ground. But the government of the Lord is like the hidden foundation present inside the ground. Jesus always referred this government of the Lord. Lord Krishna also exhibited the existence of this invisible government of the Lord by showing the vision of His cosmic form (Viswaroopam). Arjuna decided to withdraw from the war and thereby he thought that his grandfather Bhishma and the teacher Drona would escape from death. By this Dharmaraja will not become the king. Both the punishment of the evil and protection of justice were withdrawn by Arjuna. The actual petitioner was withdrawing from his own case. Then in such case Krishna, the advocate of Arjuna need not worry. Arjuna thought that he brought Krishna as his helper in his own case. [/FONT] [FONT=Times]If the petitioner withdraws his own case, the court accepts and leaves the case in the present human government. But the ultimate government will not accept it. Even if the petitioner does not file his case, the case is registered in the court of the ultimate divine government. Therefore Krishna turned the tables diagonally opposite. In His exhibited Viswaroopam, Krishna showed that He Himself was killing the evil opponents called as Kauravas. This picture proved that Krishna is the petitioner and Arjuna was His helper. The petitioner will do his work even in the absence of the helper. You may think that the kingdom belongs to Pandavas for, which the war was taking place and therefore Arjuna should be the real petitioner and war must be his work. You will misunderstand like this as long as you think Krishna as an ordinary human being. But Krishna was Lord in human form and the entire creation was His kingdom. Therefore the society present on this tiny earth is also a small part of His kingdom. Every living being is under the rule of His divine government and therefore any affair of the individual or the society is His subject only. Arjuna understood the meaning of this vision and that his grandfather and teacher cannot live even if he withdraws from the war. Therefore he thought that it would be better to follow the instruction of the Lord and kill them so that at least he will please the Lord. [/FONT] [FONT=Times]The absence of realization of the existence of this underlying invisible divine government of the Lord, which was preached by Jesus again and again as kingdom of heaven and which was exhibited by Krishna through the divine vision, is responsible for all the present burning problems at the individual level as well as at the gross level of the society. The human government is neglecting to propagate the awareness regarding the existence of this divine government. In fact the divine government also rules the human government. Perhaps the human government is feeling about the loss of its prestige by propagating the presence of this ultimate divine government. The awareness of the concept of this ultimate government of the Lord can be propagated through education at the primary level. But the government especially in India feels shy to introduce the spiritual knowledge in the education due to the so-called secularism. [/FONT] [FONT=Times New Roman]In the judiciary system also, the emphasis that the Lord is the supreme judge is also not given. The statue of justice present in the court is covering its eyes with a piece of cloth and opening its ears. This indicates that the court has not seen the truth but renders the judgement based on hearing the witness. This clearly educates the people that the judgement can be mislead by producing false witness. The statue indicates the human judicial government with limitations. In the olden days, every temple was also used as a court. The statue in the temple is with open eyes and open ears, which indicate that the Lord is seeing everything and knows the truth. The third eye on the forehead of Lord Shiva indicates that the Lord Himself is the executive power in implementing the judicial punishment. In the olden days, both the parties would present their arguments in front of the statue of God. Then both the parties were left free. Within a month, the criminal side receives severe punishment from the God. By this the judge was recognizing the criminal. In this process, the involvement of God in the judiciary system was from top to bottom. At least now let the statue of human justice be replaced with the statues of all religions to protect the secularism. Let the court be made the temple. Let the divine ultimate government be fully exhibited. The Lord who is the supreme judge knows the truth without any witness (Sarvatokshisiromukham--- Gita). [/FONT] [FONT=Times New Roman]At the Lotus feet of Datta Swami[/FONT] [FONT=Times New Roman]ANIL ANTONY[/FONT] [/QUOTE]
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