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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="dattaswami" data-source="post: 13550" data-attributes="member: 1315"><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Gita is the special spiritual knowledge, which can be told by the Lord only. Gita is Prajnanam and not simple Jnanam. It stands as the special identity card of the Lord. Gita establishes the justice in this world and simultaneously shows the path for the individual liberation. The former path of justice is called as Pravrutti and the latter path of the individual liberation is called as Nivrutti. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Both these fields must be clearly understood and must be isolated clearly demarcated (Pravruttimcha Nivruttimcha---Gita). In both the individual aspect and the social aspect exist (Lokasangrahamevapi—Gita). In Pravrutti one has to practice the justice at the individual level and propagate the justice at the social level for the peace of the world. In Nivrutti also, one has to uplift at the individual level and uplift others at the social level. In both the fields the Lord is pleased but the pleasure of the Lord in Nivrutti is infinite. In both the fields, the obstruction for the success is also the same, which are the side attraction and that is the attraction towards these worldly bonds. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">When the excess attraction in these worldly bonds is reduced, one succeeds in Pravrutti. When these worldly bonds are completely destroyed due to the intensive attraction present in the new bond formed with the Lord, one succeeds in Nivrutti. In Pravrutti the attraction towards the Lord is not required and here only the knowledge of the unreality of these worldly bonds is only required. By such knowledge even if the worldly bonds are not cut completely, at least the bonds become weak. In Pravrutti there is no need of the complete destruction of these worldly bonds. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">But in Nivrutti the complete destruction of these worldly bonds is essential, but the cause for this destruction should be the new bond formed with the Lord (Eka bhaktih---Gita). In fact the bond with the Lord alone can destroy these worldly bonds. The knowledge of the unreality of these bonds can only weaken these bonds and cannot completely destroy them. Therefore the Lord is personally required in Nivrutti for the formation of such a new bond. The Lord in human form is the best for the real and complete formation of such a new bond as the case of Gopikas with Lord Krishna.</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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). </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Arjuna decided to withdraw from the war and thereby he thought that his grandfather Bishma 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.</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Arjuna thought that he brought Krishna as his helper in his own case. 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. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Y</span></span><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">ou 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. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">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></span></p><p></p><p> </p><p>At the Lotus feet of Datta Swami</p><p>ANIL ANTONY</p><p>Universal Spirituality for World Peace</p></blockquote><p></p>
[QUOTE="dattaswami, post: 13550, member: 1315"] [FONT=Times New Roman][SIZE=3]Gita is the special spiritual knowledge, which can be told by the Lord only. Gita is Prajnanam and not simple Jnanam. It stands as the special identity card of the Lord. Gita establishes the justice in this world and simultaneously shows the path for the individual liberation. The former path of justice is called as Pravrutti and the latter path of the individual liberation is called as Nivrutti. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Both these fields must be clearly understood and must be isolated clearly demarcated (Pravruttimcha Nivruttimcha---Gita). In both the individual aspect and the social aspect exist (Lokasangrahamevapi—Gita). In Pravrutti one has to practice the justice at the individual level and propagate the justice at the social level for the peace of the world. In Nivrutti also, one has to uplift at the individual level and uplift others at the social level. In both the fields the Lord is pleased but the pleasure of the Lord in Nivrutti is infinite. In both the fields, the obstruction for the success is also the same, which are the side attraction and that is the attraction towards these worldly bonds. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]When the excess attraction in these worldly bonds is reduced, one succeeds in Pravrutti. When these worldly bonds are completely destroyed due to the intensive attraction present in the new bond formed with the Lord, one succeeds in Nivrutti. In Pravrutti the attraction towards the Lord is not required and here only the knowledge of the unreality of these worldly bonds is only required. By such knowledge even if the worldly bonds are not cut completely, at least the bonds become weak. In Pravrutti there is no need of the complete destruction of these worldly bonds. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]But in Nivrutti the complete destruction of these worldly bonds is essential, but the cause for this destruction should be the new bond formed with the Lord (Eka bhaktih---Gita). In fact the bond with the Lord alone can destroy these worldly bonds. The knowledge of the unreality of these bonds can only weaken these bonds and cannot completely destroy them. Therefore the Lord is personally required in Nivrutti for the formation of such a new bond. The Lord in human form is the best for the real and complete formation of such a new bond as the case of Gopikas with Lord Krishna.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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). [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Arjuna decided to withdraw from the war and thereby he thought that his grandfather Bishma 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.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Arjuna thought that he brought Krishna as his helper in his own case. 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. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Y[/SIZE][/FONT][FONT=Times New Roman][SIZE=3]ou 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. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]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. [/SIZE][/FONT] At the Lotus feet of Datta Swami ANIL ANTONY Universal Spirituality for World Peace [/QUOTE]
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