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ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
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Gurbani (71-74)
Pahre (74-78)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
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Ashtpadi (129-130)
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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)
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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: 13596" data-attributes="member: 1315"><p><strong><span style="color: #ff00ff"><span style="font-size: 9px"><span style="font-family: 'Times New Roman'">Bonds hindering the spiritual progress & overcoming them</span></span></span></strong></p><p> </p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 9px">There are four strong bonds, which hinder the spiritual progress. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 9px">1) The bond with the wife 2) The bond with the money 3) The bond with the child</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 9px">4) The bond with ones body and life. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 9px">Avadhoota can only be the soul who has cut all these four bonds. A Sanyasi could cut the first three bonds but not the fourth bond. A Sanyasi takes food, drinks water, sleeps and leaks the sperm periodically. The Sanyasi avoided the wife but not the desire for the sex. The eating, drinking, sleep and sex are the four biological needs of the body. The Avadhoota lives maintaining his body without these four needs and his body is beyond the rules of the nature. His body is a divine body maintained by the super power (Maya) of the Lord. The state of Avadhoota is complete liberation and such complete salvation is possible only by the complete grace of the Lord. Avadhoota is just an inert house of the Lord. There is no soul in that body. The soul also is a part of the nature and so the soul becomes a part of the inert house of the Lord. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 9px">The Avadhoota thinks talks or does anything only by the will of the Lord. It is one system and not two in one. Avadhoota is one hundred percent Lord. It is the state of the goal and there is no journey further. He is called as Siddha and not Sadhaka. Even the Sanyasi is a Sadhaka who is still travelling towards that state. However, a stone can be also equated to Avadhoota because it also has complete salvation but the Lord is not dwelling in it. The Salvation must be attained through the devotion of the Lord, which will lead to the state of Avadhoota. If simple salvation is attained without devotion it will lead to the state of a stone. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 9px">Among the three bonds the strongest bond is the bond with the children. The wife can help in the spiritual effort (Sadhana) and therefore she is called as ‘Saha DharmaCharini’. The sex, which is a biological need, is a matter of attraction of few minutes or at the maximum few hours. This little time is negligible compared to the long lifetime and the energy dedicated to the Lord. But the bond with the children persists in all the times and requires the expenditure of the energy continuously. The Bond with the money also increases due to this bond with children. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 9px">For the sake of the children people become currupt and try to rob others. In such process they are doing lot of injustice. The strength of this bond is reduced by realization and with this not only the individual salvation in the upper world is achieved, but also the justice in this world can be easily established. This is the reason why the Lord spoke about the detachment of worldly bonds for the establishment of the justice. He says that He is born to establish the Justice, but He does not speak about the rules of the Justice. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 9px">The Government, Police and even the courts quote the rules of Justice, which cannot establish the Justice. People are trying to misinterpret these rules and win the case. In Gita the Lord attempted for the detachment of these bonds, which are responsible for the injustice. He attacked the problem at the basic level. Therefore, the strength of the bond with the children is proportional to the injustice in the world. This bond also hinders the spiritual elevation. Unless the strongest bond is cut, salvation is impossible. Without the salvation, the single bond with the Lord is impossible. You can analyze Vyasa, Arjuna and Dhritaraashtra who are representing the three above average, average and below average levels. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 9px">Vyasa is the highest Guru and his birthday is celebrated as Guru Purnima. The divine prostitutes who are of the lowest level mocked such a highest Guru due to this strongest bond. Vyasa was running after his son and was mocked. He was not mocked for his bond with the divine lady called ‘Gritaachi’ because it was just a temporary bond for few minutes. She gave birth to ‘Suka’ through whom Vyasa had permanent bond for twenty years. For the sake of wife he wasted only few minutes but for the sake of son he wasted twenty years. Arjuna was also bound by this strongest bond. He was killing all his relatives on the order of the Lord. He was prepared to leave the kingdom, but when his son Abhimanyu died, he stopped the war. The war is the work of the Lord to punish the evil people. Therefore, the bond with the Lord is not stronger than the bond with his son. The Lord performed the surgery and broke this strongest bond by killing even the other children (Upa Pandavas). The Lord wanted to lift Arjuna. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 9px">Bhagavatgita was the medicine, which could not work to break the strongest bond. Therefore, the Lord performed the surgery and lifted Arjuna and other Pandavas also as they surrendered to Him. The Lord lifted Vyasa by preaching him through the divine prostitutes. For Vyasa the medicine was sufficient but for Arjuna surgery was required. Since Vyasa and Pandavas are His devotees, the Lord did everything for their upliftment. Dhritarashtra is not a devotee. He knows that Krishna is the Lord. He saw the Viswarupam. He advised his sons to arrange a feast and attract the Lord to help them. He tried to grab the wealth of his own brother Pandu who only conquerred the whole kingdom. When Pandu went to the forest, Dhritaraashtra was made the representative of the king. He became blind with this strongest bond and did not mind to do injustice to the son’s of his own brother. The whole wealth actually belongs to his brother. If he passes an order as a king, his son cannot hinder it. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 9px">He has the support of Bhishma. Bhishma took a oath that he will protect the king. Therefore he need not fear for his son. His wife Gandhari found fault always with her husband and her sons, but at the last when her children were killed she gave the curse to Lord Krishna forgetting that He is the Lord. Such is the strength of this illusory bond! Today Dhritaraashtra represents people. People are trying to earn the money for the sake of their children and they are prepared to do injustice to any extent for this. Like Dhritaraashtra they want to please the Lord by worship to help their children. Therefore if the Sadhaka can cut this strongest bond all the other two bonds can be easily cut. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 9px">Gopikas represent the state of a real Avadhoota. In the absence of Krishna, they forgot all the biological needs of the body and they jumped into the fire when they heard that Lord Krishna left the body. They only could cut the bond with their bodies and bond with their lives also. The Lord could cut their bonds by dancing with them, by attracting their children to do mischief and by stealing their butter. By the dance in Brindavanam (Raasakeli), the husband-wife bond was cut. Their own children stole butter on the order of Krishna and due to this the mother-child bond was cut. By giving butter to Krishna, which was their hard-earned wealth, their bond with money was also cut. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 9px">Like this Gopikas only could cut all the bonds and achieved the highest grace, which is the fifteenth upper most world called Goloka. In the case of Hanuman, he fought with the Lord for the sake of his mother to protect king Yayathi. Therefore Bhagavatam, which contains the story of the Gopikas at the end is the most sacred scripture, which could give salvation to Pareekshith in seven days. The very first verse of Bhagavatam speaks about this strongest bond of Vyasa. The love in these worldly bonds can be cut only by the love on the Lord. A diamond can be cut only by another diamond. These bonds with human beings can be cut only by the bond with the Lord in the form of human being only. The bond with formless God, or the bond with a form in the upper world like Vishnu and Siva, or the bond with a statue or a photo cannot cut your family bonds. These are stones, which fail to cut the diamond. Gopikas could cut these human bonds by their bond with Lord Krishna who is in the human form only. Your question is very important because it deals with the actual journey towards the goal. For us neither the analysis of goal nor the analysis of a soul is so important as the analysis of the path and journey. The goal can be realized even after reaching it and need not be known now itself. Since the soul is travelling towards the goal, the soul is already not the goal. This one point is sufficient regarding the soul. All the concentration is to be put up on the analysis of the real path and the mode of the journey.</span></span></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: 13596, member: 1315"] [B][COLOR=#ff00ff][SIZE=1][FONT=Times New Roman]Bonds hindering the spiritual progress & overcoming them[/FONT][/SIZE][/COLOR][/B] [FONT=Times New Roman][SIZE=1]There are four strong bonds, which hinder the spiritual progress. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=1]1) The bond with the wife 2) The bond with the money 3) The bond with the child 4) The bond with ones body and life. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=1]Avadhoota can only be the soul who has cut all these four bonds. A Sanyasi could cut the first three bonds but not the fourth bond. A Sanyasi takes food, drinks water, sleeps and leaks the sperm periodically. The Sanyasi avoided the wife but not the desire for the sex. The eating, drinking, sleep and sex are the four biological needs of the body. The Avadhoota lives maintaining his body without these four needs and his body is beyond the rules of the nature. His body is a divine body maintained by the super power (Maya) of the Lord. The state of Avadhoota is complete liberation and such complete salvation is possible only by the complete grace of the Lord. Avadhoota is just an inert house of the Lord. There is no soul in that body. The soul also is a part of the nature and so the soul becomes a part of the inert house of the Lord. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=1]The Avadhoota thinks talks or does anything only by the will of the Lord. It is one system and not two in one. Avadhoota is one hundred percent Lord. It is the state of the goal and there is no journey further. He is called as Siddha and not Sadhaka. Even the Sanyasi is a Sadhaka who is still travelling towards that state. However, a stone can be also equated to Avadhoota because it also has complete salvation but the Lord is not dwelling in it. The Salvation must be attained through the devotion of the Lord, which will lead to the state of Avadhoota. If simple salvation is attained without devotion it will lead to the state of a stone. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=1]Among the three bonds the strongest bond is the bond with the children. The wife can help in the spiritual effort (Sadhana) and therefore she is called as ‘Saha DharmaCharini’. The sex, which is a biological need, is a matter of attraction of few minutes or at the maximum few hours. This little time is negligible compared to the long lifetime and the energy dedicated to the Lord. But the bond with the children persists in all the times and requires the expenditure of the energy continuously. The Bond with the money also increases due to this bond with children. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=1]For the sake of the children people become currupt and try to rob others. In such process they are doing lot of injustice. The strength of this bond is reduced by realization and with this not only the individual salvation in the upper world is achieved, but also the justice in this world can be easily established. This is the reason why the Lord spoke about the detachment of worldly bonds for the establishment of the justice. He says that He is born to establish the Justice, but He does not speak about the rules of the Justice. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=1]The Government, Police and even the courts quote the rules of Justice, which cannot establish the Justice. People are trying to misinterpret these rules and win the case. In Gita the Lord attempted for the detachment of these bonds, which are responsible for the injustice. He attacked the problem at the basic level. Therefore, the strength of the bond with the children is proportional to the injustice in the world. This bond also hinders the spiritual elevation. Unless the strongest bond is cut, salvation is impossible. Without the salvation, the single bond with the Lord is impossible. You can analyze Vyasa, Arjuna and Dhritaraashtra who are representing the three above average, average and below average levels. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=1]Vyasa is the highest Guru and his birthday is celebrated as Guru Purnima. The divine prostitutes who are of the lowest level mocked such a highest Guru due to this strongest bond. Vyasa was running after his son and was mocked. He was not mocked for his bond with the divine lady called ‘Gritaachi’ because it was just a temporary bond for few minutes. She gave birth to ‘Suka’ through whom Vyasa had permanent bond for twenty years. For the sake of wife he wasted only few minutes but for the sake of son he wasted twenty years. Arjuna was also bound by this strongest bond. He was killing all his relatives on the order of the Lord. He was prepared to leave the kingdom, but when his son Abhimanyu died, he stopped the war. The war is the work of the Lord to punish the evil people. Therefore, the bond with the Lord is not stronger than the bond with his son. The Lord performed the surgery and broke this strongest bond by killing even the other children (Upa Pandavas). The Lord wanted to lift Arjuna. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=1]Bhagavatgita was the medicine, which could not work to break the strongest bond. Therefore, the Lord performed the surgery and lifted Arjuna and other Pandavas also as they surrendered to Him. The Lord lifted Vyasa by preaching him through the divine prostitutes. For Vyasa the medicine was sufficient but for Arjuna surgery was required. Since Vyasa and Pandavas are His devotees, the Lord did everything for their upliftment. Dhritarashtra is not a devotee. He knows that Krishna is the Lord. He saw the Viswarupam. He advised his sons to arrange a feast and attract the Lord to help them. He tried to grab the wealth of his own brother Pandu who only conquerred the whole kingdom. When Pandu went to the forest, Dhritaraashtra was made the representative of the king. He became blind with this strongest bond and did not mind to do injustice to the son’s of his own brother. The whole wealth actually belongs to his brother. If he passes an order as a king, his son cannot hinder it. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=1]He has the support of Bhishma. Bhishma took a oath that he will protect the king. Therefore he need not fear for his son. His wife Gandhari found fault always with her husband and her sons, but at the last when her children were killed she gave the curse to Lord Krishna forgetting that He is the Lord. Such is the strength of this illusory bond! Today Dhritaraashtra represents people. People are trying to earn the money for the sake of their children and they are prepared to do injustice to any extent for this. Like Dhritaraashtra they want to please the Lord by worship to help their children. Therefore if the Sadhaka can cut this strongest bond all the other two bonds can be easily cut. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=1]Gopikas represent the state of a real Avadhoota. In the absence of Krishna, they forgot all the biological needs of the body and they jumped into the fire when they heard that Lord Krishna left the body. They only could cut the bond with their bodies and bond with their lives also. The Lord could cut their bonds by dancing with them, by attracting their children to do mischief and by stealing their butter. By the dance in Brindavanam (Raasakeli), the husband-wife bond was cut. Their own children stole butter on the order of Krishna and due to this the mother-child bond was cut. By giving butter to Krishna, which was their hard-earned wealth, their bond with money was also cut. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=1]Like this Gopikas only could cut all the bonds and achieved the highest grace, which is the fifteenth upper most world called Goloka. In the case of Hanuman, he fought with the Lord for the sake of his mother to protect king Yayathi. Therefore Bhagavatam, which contains the story of the Gopikas at the end is the most sacred scripture, which could give salvation to Pareekshith in seven days. The very first verse of Bhagavatam speaks about this strongest bond of Vyasa. The love in these worldly bonds can be cut only by the love on the Lord. A diamond can be cut only by another diamond. These bonds with human beings can be cut only by the bond with the Lord in the form of human being only. The bond with formless God, or the bond with a form in the upper world like Vishnu and Siva, or the bond with a statue or a photo cannot cut your family bonds. These are stones, which fail to cut the diamond. Gopikas could cut these human bonds by their bond with Lord Krishna who is in the human form only. Your question is very important because it deals with the actual journey towards the goal. For us neither the analysis of goal nor the analysis of a soul is so important as the analysis of the path and journey. The goal can be realized even after reaching it and need not be known now itself. Since the soul is travelling towards the goal, the soul is already not the goal. This one point is sufficient regarding the soul. All the concentration is to be put up on the analysis of the real path and the mode of the journey.[/SIZE][/FONT] At the Lotus feet of Datta Swami ANIL ANTONY Universal Spirituality for World Peace [/QUOTE]
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