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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="faujasingh" data-source="post: 110533" data-attributes="member: 9450"><p>Volume 6 Page 166 of Complete Works chapter Historical Evolution of India</p><p></p><p>One great prophet, however, arose in the north, Govind Singh, the last Guru of the Sikhs, with creative genius; and the result of his spiritual work was followed by the well-known political organization of the Sikhs. We have seen throughout the history of India, a spiritual upheaval is almost always succeeded by a political unity extending over more or less area of the continent, which in its turn helps to strengthen the spiritual aspiration that brings it to being. But the spiritual aspiration that preceded the rise of the Mahratta or the Sikh empire was entirely reactionary. We seek in vain to find in the court of Poona or Lahore even a ray of reflection of that intellectual glory which surrounded the courts of the Muguls, much less the brilliance of Malava or Vidyanagara. It was intellectually the darkest period of Indian history; and both these meteoric empires, representing the upheaval of mass-fanaticism and hating culture with all their hearts lost all their motive power as soon as they had succeeded in destroying the rule of the hated Mohammedans.</p><p>3. Volume 6 Page 513 of Complete Works chapter Conversations & Dialogues. </p><p>[Place: Balaram Babu’s residence, Calcutta. Year: 1898.]</p><p></p><p>Swamiji had been staying during the last two days at Balaram Babu’s residence at Baghbazar. He was taking a short stroll on the roof of the house, and the disciple with four or five others was in attendance. While walking to and fro, Swamiji took up the story of Guru Govind Singh and with his great eloquence touched upon the various points in his life - <strong>how the revival of the Sikh sect was brought about by his great renunciation, austerities, fortitude, and life-consecrating labors-how by his initiation he re-Hinduised Mohammedan converts</strong> and took them back into the Sikh community-and how on the banks of the Narmada he brought his wonderful life to a close. Speaking of the great power that used to be infused in those days into the initiates of Guru Govind, Swamiji recited a popular Doha (couplet) of the Sikhs:</p><p></p><p>The meaning is: “<strong>When Guru Govind gives the Name, i.e. the initiation, a single man becomes strong enough to triumph over a lakh and quarter of his foes.</strong>” Each disciple, deriving from his inspiration a real spiritual devotion had his soul filled with such wonderful heroism! While holding forth thus on the glories of religion, Swamiji’s eyes dilating with enthusiasm seemed to be emitting fire, and his hearers, dumb-stricken and looking at his face, kept watching the wonderful sight.</p><p></p><p>After a while the disciple said: “Sir, it was very remarkable that Guru Govind could unite both Hindus and Mussulamans within the fold of his religion and lead them both towards the same end. In Indian history, no other example of this can be found.”</p><p></p><p>Swamiji: Men can never be united unless there is a bond of common interest. You can never unite people merely by getting up meetings, societies, and lectures if their interests be not one and the same. Guru Govind made it understood everywhere that the men of his age, be they Hindus or Mussulmans, were living under a regime of profound injustice and oppression. He did not create any common interest; he only pointed it out to the masses. And so both Hindus and Mussulmans followed him. <strong>He was a great worshipper of Shakti. Yet, in Indian history, such an example is indeed very rare.</strong></p></blockquote><p></p>
[QUOTE="faujasingh, post: 110533, member: 9450"] Volume 6 Page 166 of Complete Works chapter Historical Evolution of India One great prophet, however, arose in the north, Govind Singh, the last Guru of the Sikhs, with creative genius; and the result of his spiritual work was followed by the well-known political organization of the Sikhs. We have seen throughout the history of India, a spiritual upheaval is almost always succeeded by a political unity extending over more or less area of the continent, which in its turn helps to strengthen the spiritual aspiration that brings it to being. But the spiritual aspiration that preceded the rise of the Mahratta or the Sikh empire was entirely reactionary. We seek in vain to find in the court of Poona or Lahore even a ray of reflection of that intellectual glory which surrounded the courts of the Muguls, much less the brilliance of Malava or Vidyanagara. It was intellectually the darkest period of Indian history; and both these meteoric empires, representing the upheaval of mass-fanaticism and hating culture with all their hearts lost all their motive power as soon as they had succeeded in destroying the rule of the hated Mohammedans. 3. Volume 6 Page 513 of Complete Works chapter Conversations & Dialogues. [Place: Balaram Babu’s residence, Calcutta. Year: 1898.] Swamiji had been staying during the last two days at Balaram Babu’s residence at Baghbazar. He was taking a short stroll on the roof of the house, and the disciple with four or five others was in attendance. While walking to and fro, Swamiji took up the story of Guru Govind Singh and with his great eloquence touched upon the various points in his life - [B]how the revival of the Sikh sect was brought about by his great renunciation, austerities, fortitude, and life-consecrating labors-how by his initiation he re-Hinduised Mohammedan converts[/B] and took them back into the Sikh community-and how on the banks of the Narmada he brought his wonderful life to a close. Speaking of the great power that used to be infused in those days into the initiates of Guru Govind, Swamiji recited a popular Doha (couplet) of the Sikhs: The meaning is: “[B]When Guru Govind gives the Name, i.e. the initiation, a single man becomes strong enough to triumph over a lakh and quarter of his foes.[/B]” Each disciple, deriving from his inspiration a real spiritual devotion had his soul filled with such wonderful heroism! While holding forth thus on the glories of religion, Swamiji’s eyes dilating with enthusiasm seemed to be emitting fire, and his hearers, dumb-stricken and looking at his face, kept watching the wonderful sight. After a while the disciple said: “Sir, it was very remarkable that Guru Govind could unite both Hindus and Mussulamans within the fold of his religion and lead them both towards the same end. In Indian history, no other example of this can be found.” Swamiji: Men can never be united unless there is a bond of common interest. You can never unite people merely by getting up meetings, societies, and lectures if their interests be not one and the same. Guru Govind made it understood everywhere that the men of his age, be they Hindus or Mussulmans, were living under a regime of profound injustice and oppression. He did not create any common interest; he only pointed it out to the masses. And so both Hindus and Mussulmans followed him. [B]He was a great worshipper of Shakti. Yet, in Indian history, such an example is indeed very rare.[/B] [/QUOTE]
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