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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
Answer Evil With Goodness !
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<blockquote data-quote="Sinister" data-source="post: 53212" data-attributes="member: 2684"><p>Dear Surinder K.</p><p> </p><p><strong><span style="color: #0000ff">"we have examples of Bhai Kaneeyaa Ji, who did such a wonderful job in this context. His life is a perfect example to support this statement."</span></strong></p><p> </p><p><span style="color: black">lol ... you completely read my mind I was thinking of Bhai Kaneeyaa Ji as well this morining and was going to relate it to this thread. Thats a perfect example of "answering evil with goodness" (although you are in a way helping evil not directly defeating it). </span></p><p> </p><p><strong><span style="color: #0000ff"> "freeing the victims of JABAR and JULAM."</span></strong></p><p> </p><p><strong><span style="color: black">I understand this... but the means by which this was acheived was not by goodness ... but through pain, struggle, war and sacrifice!</span></strong></p><p> </p><p><strong>So if you consider engaging in War: thus thrusting swords and arrows through the flesh of your enemies until they submit as "goodness" then you may be mis-directed in your morality.</strong></p><p> </p><p> </p><p>Means: evil</p><p>Cause: is just or "rightous"</p><p><strong>Clearification:</strong></p><p><span style="color: red"><strong>"Sikhs used evil <u>means</u> to attain an end which was just and pure (to our perspective, of course).... An evil (war) needs to be performed if the evil you are dealing with is intolerable". Intolerable evil can only be met and countered by evil means through the hands of the rightous (as odd as it seems...this is the paradox and the <u>Morality question</u> posed by Baba Fareed Ji above...READ CAREFULLY BETWEEN THE LINES...especially verse 71)</strong></span></p><p> </p><p><strong>I have written on this topic numerous times on numerous forums and would love some further discourse. </strong></p><p> </p><p><strong>I think this is the better "un-twisted" version of sikh practice that applies to reality and doesnt, as many before me would say, "add insult to reason"</strong></p><p> </p><p><strong>-Many thanks</strong></p><p><strong>Sinister</strong></p><p> </p><p> </p><p><strong>Dear Dr. Khalsa</strong></p><p> </p><p><strong>I suggest you read into the campaigns of Banda Singh Bahadur.... And keep in mind sensitive historians always replace words. Be on the lookout, you will usually find "revenge" replaced with "justice".</strong> :wink: </p><p>Although not a Guru, Banda Singh Bahadur was a compatriot of the tenth Guru and his campaigns never condemned by our Guru Ji but welcomed as part of the larger struggle against an evil mughal empire.</p><p>Most Sikhs should know this important phase of history. Our Guru Ji appointed him military lieutenant specifically to punish the Governor of Sarhind who had killed his two youngest sons.</p><p> </p><p>Regards,</p><p>Sinister</p></blockquote><p></p>
[QUOTE="Sinister, post: 53212, member: 2684"] Dear Surinder K. [B][COLOR=#0000ff]"we have examples of Bhai Kaneeyaa Ji, who did such a wonderful job in this context. His life is a perfect example to support this statement."[/COLOR][/B] [B][COLOR=#0000ff][/COLOR][/B] [COLOR=black]lol ... you completely read my mind I was thinking of Bhai Kaneeyaa Ji as well this morining and was going to relate it to this thread. Thats a perfect example of "answering evil with goodness" (although you are in a way helping evil not directly defeating it). [/COLOR] [B][COLOR=#0000ff] "freeing the victims of JABAR and JULAM."[/COLOR][/B] [B][COLOR=#0000ff][/COLOR][/B] [B][COLOR=black]I understand this... but the means by which this was acheived was not by goodness ... but through pain, struggle, war and sacrifice![/COLOR][/B] [B]So if you consider engaging in War: thus thrusting swords and arrows through the flesh of your enemies until they submit as "goodness" then you may be mis-directed in your morality.[/B] Means: evil Cause: is just or "rightous" [B]Clearification:[/B] [COLOR=red][B]"Sikhs used evil [U]means[/U] to attain an end which was just and pure (to our perspective, of course).... An evil (war) needs to be performed if the evil you are dealing with is intolerable". Intolerable evil can only be met and countered by evil means through the hands of the rightous (as odd as it seems...this is the paradox and the [U]Morality question[/U] posed by Baba Fareed Ji above...READ CAREFULLY BETWEEN THE LINES...especially verse 71)[/B][/COLOR] [B]I have written on this topic numerous times on numerous forums and would love some further discourse. [/B] [B]I think this is the better "un-twisted" version of sikh practice that applies to reality and doesnt, as many before me would say, "add insult to reason"[/B] [B]-Many thanks[/B] [B]Sinister[/B] [B]Dear Dr. Khalsa[/B] [B]I suggest you read into the campaigns of Banda Singh Bahadur.... And keep in mind sensitive historians always replace words. Be on the lookout, you will usually find "revenge" replaced with "justice".[/B] :wink: Although not a Guru, Banda Singh Bahadur was a compatriot of the tenth Guru and his campaigns never condemned by our Guru Ji but welcomed as part of the larger struggle against an evil mughal empire. Most Sikhs should know this important phase of history. Our Guru Ji appointed him military lieutenant specifically to punish the Governor of Sarhind who had killed his two youngest sons. Regards, Sinister [/QUOTE]
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