☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Hard Talk
Sikh Rehat Marayada And The Treatment Of Disabled Persons
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="Amerikaur" data-source="post: 10762" data-attributes="member: 1050"><p><span style="font-size: 15px"><strong>At Least For Decency</strong></span></p><p><span style="font-size: 15px"><strong></strong>Mohan Singh (Virick) Tue Aug 28, 2001</span></p><p> </p><p><strong><span style="font-size: 15px"><span style="color: #ff0000">R</span></span></strong>oger is a Canadian veteran of the Vietnam War. His youthful life has been</p><p>bumpy and irresponsible. Having inherited the genes of diabetes and heart</p><p>disease, he has aged more than the years he has lived. Bouts of alcohol</p><p>abuse in his teenage years have cost him his limbs and he goes for dialysis</p><p>three times a week for his failing kidneys.</p><p></p><p>But Roger made a U-turn in life ten years ago. Now, he has a clean mind and</p><p>soul. He has helped many teens with problems that often plague western</p><p>youth, he has organized a food bank, he contributes to many charities from</p><p>his meager pension and is a pillar of hope to the community.</p><p></p><p>As his physician, it is with pride that I have seen Roger transform. His</p><p>visits to the office are lengthy for he has a lot to tell me.</p><p></p><p>Roger was born Catholic but now reads Buddhist and Islamic scriptures and</p><p>asked me about my own Sikh faith. He is troubled with the English</p><p>translations of the books I gave him. Though they are written in English,</p><p>Roger tells me that he cannot understand the flow or the grammar of the text.</p><p></p><p>In March of last year I gave him a CD of Khalsa Kaur Khalsa's rendition of</p><p>Anand Sahib in English. When I saw Roger in May, he knew all of the Anand</p><p>Sahib and the Kirtan Sohala and could recite them from memory.</p><p></p><p>According to Roger, Anand is the universal song of joy for the disabled.</p><p>Inspired, he organized an evening group of amputees who meet twice a week</p><p>to read and recite the Anand. He even put the Anand Sahib to a melody of a</p><p>western tune that he plays on a country guitar.</p><p></p><p>Roger and his friends feel liberated with the hope that Anand Sahib gives</p><p>them. The physical handicaps that had jailed me, Roger said, were all</p><p>illusions. His failing eyes can see, his chopped legs can run and his ears</p><p>can hear the message of love. He says his journey of the spirit needs limbs</p><p>no more. Anand has made them complete. The spirit of the mind needs no</p><p>wheel chairs, or special ramps, they are free... free&.free.</p><p></p><p>I told Roger that the Sikh Gurus always had a special affinity for the sick</p><p>and the disabled. When the Gurus mentioned disabilities they talked of the</p><p>disability of mind and spirit rather than physical handicaps of the body.</p><p></p><p>The blind are those who see no universality of the spirit; the lame are</p><p>those who have no fortitude to do good things for others. Chronic diseases</p><p>are described as hopelessness of the spirit and mind, rather than asthma,</p><p>hypertension, or diabetes.</p><p></p><p>This Sikh spirit of practical compassion was lived by Sikhs like Bhagat</p><p>Puran Singh, Bhai Sahib Vir Singh and others. Bhagat Puran Singh's life</p><p>work is a testimony of Sikh dedication to the care of the disabled. Puran</p><p>Singh has written many works on Sikh theology and thought, but his work</p><p>with the unfortunates makes him stand out.</p><p></p><p>Bhagat Puran Singh never labeled people as kaana (blind) or loola (legless</p><p>or footless). To him the disabilities were not apparent, the disabled were</p><p>just Ram Singhs, Kanhaiya Lals and Shanti Devis. They were different from</p><p>the rest of us due to the injustices of the society that isolated them from</p><p>opportunities and hope.</p><p></p><p>Bhagat Puran Singh found solace and hope in the Sikh faith that paralleled</p><p>his idea of compassion to the disabled. He said that good deeds to the</p><p>disabled were not to be offered as a charity but as a requirement, for,</p><p>without man helping man, spirituality is an empty word.</p><p></p><p>Some have obvious physical disabilities, others, perhaps, are much worse</p><p>off. We have spiritual disease that is eating away at us inside, yet we</p><p>look healthy. Our eyes are sick they see no good in others. Our legs carry</p><p>our body weight, but refuse to move us to charity. Our mouths articulate</p><p>empty words and our ears hear no messages of love. Some of us who maintain</p><p>façades of complete persons are, in fact, just cheap pretenders - the real</p><p>disabled and sick, very sick.</p><p></p><p>The Sikh Guru Ram Das championed working with the worst physical and social</p><p>disease of those times. To him a person with leprosy was a leprosy patient,</p><p>not a leper. He built a hospital of compassion for them at Taran Taran,</p><p>with a pool of water around the facility. The pool represented the</p><p>cleansing power of the word of God; the building was to house all, the well</p><p>to give help, and the sick to be healed.</p><p></p><p>Yet Guru Ram Das declared those 'wretched deformed lepers' who had no love</p><p>of God in their heart. (Page 528 Line 8, Guru Granth Sahib). The Guru</p><p>Granth, our only book of conduct, repeats itself again and again, in the</p><p>same vein, defining the disabled as only those that lack spiritual</p><p>perspective. (Page 24 Line 14, Page 280 Line 14, Page 328 Line 12 and Page</p><p>1245 Line 7.)</p><p></p><p>It is in this matter that my heart aches when I see, in spite of all these</p><p>examples in our history and spiritual text, our present callous attitude</p><p>towards the physically disabled.</p><p></p><p>The current Sikh Maryada (the Code of Sikh Conduct) is a document that</p><p>reflects no compassion for the disabled and sick. It denies the physically</p><p>disabled the rights to perform the duties of high importance. A faith that</p><p>prides its stand on the rights of others is now perpetrating injustice on</p><p>its own.</p><p></p><p>In my recent discussions with many Canadian and American patients and</p><p>friends, I am constantly reminded that though compassion for the</p><p>unfortunate may have religious precedence in Sikh history, the facts are</p><p>somewhat different. Before dying fifteen years ago, my father expressed a</p><p>wish to visit Gurdwara Bangla Sahib in Delhi. Although a note from the SGPC</p><p>states that wheel chairs are allowed in some parts of the Darbar Sahib in</p><p>Amritsar, my father could not visit the inside of Gurudwara Bangla Sahib as</p><p>wheel chairs are not allowed and he could not be carried inside since the</p><p>pain of malignancy had spread into his bones.</p><p></p><p>I thought then of my own country (Canada) and how blessed we are, we have</p><p>rules, the sick have rights and dignity. These acts came from common sense</p><p>rather than from loud proclamations of spirituality. Shopping malls and</p><p>buses were denied rights to operate if they ignored basic facilities to the</p><p>disabled. Churches made special entrances and pews for easy entrance and exit.</p><p></p><p>Sikh Gurudwaras on the other hand, are physically inaccessible to those</p><p>that come there in pain. The steps of the Gurudwaras are designed for the</p><p>young and spry that can skate the slippery, mostly wet, marble.</p><p></p><p>Unfortunately, indifference to the disabled is institutionalized by a</p><p>prescribed code of conduct. From what seems to be evident, the Sikh Maryada</p><p>not only promotes, but also requires this attitude.</p><p></p><p>I quote from an email from the SGPC:</p><p></p><p>Mohan Virick ji,</p><p></p><p>Waheguru ji Ka Khalsa</p><p>Waheguru ji Ki Fateh</p><p></p><p>Thank you for your email.</p><p></p><p>According to the code of Sikh Conduct and conventions (Section six) Page</p><p>34. The five beloved ones administer ambrosial baptism should not include a</p><p>disabled person such as a person who blind, lame, one with broken or</p><p>disabled limb or one suffering from some chronic diseases. We should obey</p><p>the Sikh code of Conduct.</p><p></p><p>Regards.</p><p>In charge,</p><p>Internet Office,</p><p>SGPC, Amritsar.</p><p>(Reproduced unedited)</p><p></p><p>This note has many disturbing flaws besides its language skills. If this</p><p>practice is indeed enshrined in law, our progressive faith contravenes the</p><p>very universal United Nations Charter of Human Rights and Freedoms.</p><p></p><p>Is Roger really wrong? Is the Anand Sahib only a work of poetry and not a</p><p>living document of hope?</p><p></p><p>What about the many Hazur Sahib Granthis whom I saw as patients in Canada?</p><p>They had hypertension, diabetes and other chronic diseases. Have they then,</p><p>violated Section 6 of Sikh law by administering amrit illegally? Or are</p><p>hypertension, hyperlipedimia, obesity and diabetes exempt and not chronic</p><p>diseases? What then is the list of chronic diseases that debar a Sikh from</p><p>the ambrosial duties? Is there such a list, and where is it kept? Am I a</p><p>co-conspirator as a physician, for staying silent about their chronic</p><p>diseases while they administered amrit? Do those baptized by the disabled</p><p>Jathedars need baptism again?</p><p></p><p>The Guru has said that we all are small lamps of a greater light. It is</p><p>unkind to enshrine in law practices that divide men on physical</p><p>disabilities, forgetting that all life comes from a common source and it is</p><p>only actions that make us better. Those that have health and limbs today</p><p>may not have them tomorrow.</p><p></p><p>I am, therefore, asking you, all women and men of sense and goodwill to</p><p>stand up and voice your disapproval against Section 6 of the Sikh Rehat</p><p>Maryada. You may have accepted the spirit of this law in your own lifetime</p><p>but your children, born in the age of global communication and knowledge,</p><p>will never do so. After all, to think of it, this is really not a matter of</p><p>theology or religious doctrine. This is a basic premise in all civilized</p><p>societies that no one is denied any rights based on physical disabilities.</p><p>Do not have yours brought up in disgust for those that are less fortunate.</p><p></p><p>The note states 'We should obey the Sikh code of Conduct'.</p><p>I beg you, for decency sake, not to obey this one. </p><p> </p><p><a href="http://www.singhsabha.com/Thoughtfuls.htm" target="_blank">http://www.singhsabha.com/Thoughtfuls.htm</a></p></blockquote><p></p>
[QUOTE="Amerikaur, post: 10762, member: 1050"] [size=4][b]At Least For Decency [/b]Mohan Singh (Virick) Tue Aug 28, 2001[/size] [b][size=4][color=#ff0000][/color][/size][/b] [b][size=4][color=#ff0000]R[/color][/size][/b]oger is a Canadian veteran of the Vietnam War. His youthful life has been bumpy and irresponsible. Having inherited the genes of diabetes and heart disease, he has aged more than the years he has lived. Bouts of alcohol abuse in his teenage years have cost him his limbs and he goes for dialysis three times a week for his failing kidneys. But Roger made a U-turn in life ten years ago. Now, he has a clean mind and soul. He has helped many teens with problems that often plague western youth, he has organized a food bank, he contributes to many charities from his meager pension and is a pillar of hope to the community. As his physician, it is with pride that I have seen Roger transform. His visits to the office are lengthy for he has a lot to tell me. Roger was born Catholic but now reads Buddhist and Islamic scriptures and asked me about my own Sikh faith. He is troubled with the English translations of the books I gave him. Though they are written in English, Roger tells me that he cannot understand the flow or the grammar of the text. In March of last year I gave him a CD of Khalsa Kaur Khalsa's rendition of Anand Sahib in English. When I saw Roger in May, he knew all of the Anand Sahib and the Kirtan Sohala and could recite them from memory. According to Roger, Anand is the universal song of joy for the disabled. Inspired, he organized an evening group of amputees who meet twice a week to read and recite the Anand. He even put the Anand Sahib to a melody of a western tune that he plays on a country guitar. Roger and his friends feel liberated with the hope that Anand Sahib gives them. The physical handicaps that had jailed me, Roger said, were all illusions. His failing eyes can see, his chopped legs can run and his ears can hear the message of love. He says his journey of the spirit needs limbs no more. Anand has made them complete. The spirit of the mind needs no wheel chairs, or special ramps, they are free... free&.free. I told Roger that the Sikh Gurus always had a special affinity for the sick and the disabled. When the Gurus mentioned disabilities they talked of the disability of mind and spirit rather than physical handicaps of the body. The blind are those who see no universality of the spirit; the lame are those who have no fortitude to do good things for others. Chronic diseases are described as hopelessness of the spirit and mind, rather than asthma, hypertension, or diabetes. This Sikh spirit of practical compassion was lived by Sikhs like Bhagat Puran Singh, Bhai Sahib Vir Singh and others. Bhagat Puran Singh's life work is a testimony of Sikh dedication to the care of the disabled. Puran Singh has written many works on Sikh theology and thought, but his work with the unfortunates makes him stand out. Bhagat Puran Singh never labeled people as kaana (blind) or loola (legless or footless). To him the disabilities were not apparent, the disabled were just Ram Singhs, Kanhaiya Lals and Shanti Devis. They were different from the rest of us due to the injustices of the society that isolated them from opportunities and hope. Bhagat Puran Singh found solace and hope in the Sikh faith that paralleled his idea of compassion to the disabled. He said that good deeds to the disabled were not to be offered as a charity but as a requirement, for, without man helping man, spirituality is an empty word. Some have obvious physical disabilities, others, perhaps, are much worse off. We have spiritual disease that is eating away at us inside, yet we look healthy. Our eyes are sick they see no good in others. Our legs carry our body weight, but refuse to move us to charity. Our mouths articulate empty words and our ears hear no messages of love. Some of us who maintain façades of complete persons are, in fact, just cheap pretenders - the real disabled and sick, very sick. The Sikh Guru Ram Das championed working with the worst physical and social disease of those times. To him a person with leprosy was a leprosy patient, not a leper. He built a hospital of compassion for them at Taran Taran, with a pool of water around the facility. The pool represented the cleansing power of the word of God; the building was to house all, the well to give help, and the sick to be healed. Yet Guru Ram Das declared those 'wretched deformed lepers' who had no love of God in their heart. (Page 528 Line 8, Guru Granth Sahib). The Guru Granth, our only book of conduct, repeats itself again and again, in the same vein, defining the disabled as only those that lack spiritual perspective. (Page 24 Line 14, Page 280 Line 14, Page 328 Line 12 and Page 1245 Line 7.) It is in this matter that my heart aches when I see, in spite of all these examples in our history and spiritual text, our present callous attitude towards the physically disabled. The current Sikh Maryada (the Code of Sikh Conduct) is a document that reflects no compassion for the disabled and sick. It denies the physically disabled the rights to perform the duties of high importance. A faith that prides its stand on the rights of others is now perpetrating injustice on its own. In my recent discussions with many Canadian and American patients and friends, I am constantly reminded that though compassion for the unfortunate may have religious precedence in Sikh history, the facts are somewhat different. Before dying fifteen years ago, my father expressed a wish to visit Gurdwara Bangla Sahib in Delhi. Although a note from the SGPC states that wheel chairs are allowed in some parts of the Darbar Sahib in Amritsar, my father could not visit the inside of Gurudwara Bangla Sahib as wheel chairs are not allowed and he could not be carried inside since the pain of malignancy had spread into his bones. I thought then of my own country (Canada) and how blessed we are, we have rules, the sick have rights and dignity. These acts came from common sense rather than from loud proclamations of spirituality. Shopping malls and buses were denied rights to operate if they ignored basic facilities to the disabled. Churches made special entrances and pews for easy entrance and exit. Sikh Gurudwaras on the other hand, are physically inaccessible to those that come there in pain. The steps of the Gurudwaras are designed for the young and spry that can skate the slippery, mostly wet, marble. Unfortunately, indifference to the disabled is institutionalized by a prescribed code of conduct. From what seems to be evident, the Sikh Maryada not only promotes, but also requires this attitude. I quote from an email from the SGPC: Mohan Virick ji, Waheguru ji Ka Khalsa Waheguru ji Ki Fateh Thank you for your email. According to the code of Sikh Conduct and conventions (Section six) Page 34. The five beloved ones administer ambrosial baptism should not include a disabled person such as a person who blind, lame, one with broken or disabled limb or one suffering from some chronic diseases. We should obey the Sikh code of Conduct. Regards. In charge, Internet Office, SGPC, Amritsar. (Reproduced unedited) This note has many disturbing flaws besides its language skills. If this practice is indeed enshrined in law, our progressive faith contravenes the very universal United Nations Charter of Human Rights and Freedoms. Is Roger really wrong? Is the Anand Sahib only a work of poetry and not a living document of hope? What about the many Hazur Sahib Granthis whom I saw as patients in Canada? They had hypertension, diabetes and other chronic diseases. Have they then, violated Section 6 of Sikh law by administering amrit illegally? Or are hypertension, hyperlipedimia, obesity and diabetes exempt and not chronic diseases? What then is the list of chronic diseases that debar a Sikh from the ambrosial duties? Is there such a list, and where is it kept? Am I a co-conspirator as a physician, for staying silent about their chronic diseases while they administered amrit? Do those baptized by the disabled Jathedars need baptism again? The Guru has said that we all are small lamps of a greater light. It is unkind to enshrine in law practices that divide men on physical disabilities, forgetting that all life comes from a common source and it is only actions that make us better. Those that have health and limbs today may not have them tomorrow. I am, therefore, asking you, all women and men of sense and goodwill to stand up and voice your disapproval against Section 6 of the Sikh Rehat Maryada. You may have accepted the spirit of this law in your own lifetime but your children, born in the age of global communication and knowledge, will never do so. After all, to think of it, this is really not a matter of theology or religious doctrine. This is a basic premise in all civilized societies that no one is denied any rights based on physical disabilities. Do not have yours brought up in disgust for those that are less fortunate. The note states 'We should obey the Sikh code of Conduct'. I beg you, for decency sake, not to obey this one. [url="http://www.singhsabha.com/Thoughtfuls.htm"]http://www.singhsabha.com/Thoughtfuls.htm[/url] [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Hard Talk
Sikh Rehat Marayada And The Treatment Of Disabled Persons
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top