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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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Sikh Sikhi Sikhism
Sikhism And Mercy Killing : A Perspective
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<blockquote data-quote="Neutral Singh" data-source="post: 8566" data-attributes="member: 2"><p>MERCY KILLING IS ANTI-GURMAT By Gurmukh Singh</p><p></p><p>Terri Schiavo, aged 41 years old, collapsed in February 1990 in her home. As a result of her fall, her heart stopped beating temporarily and oxygen was cut off to her brain. Her parents - the Schindlers - had been locked in a legal battle with her legal guardian and husband Michael Schiavo since May 1998. They opposed his wish to remove the feeding tube and let her die. The Courts rejected three appeals made by Mrs. Schiavo's parents to put back the feeding tube into Terri Schiavo to keep her alive. The third appeal was rejected on Wednesday 30th March</p><p>2005. This sparked a national debate in America and across the world about Euthanasia and whether it is ethical to refuse medication and allow a patient to starve to death because of their vegetative state. Terri Schiavo sadly died on March 31st 2005.</p><p></p><p>Being a Sikh what is the Gurmat perspective on this case? Is it permissible and ethically correct to aid someone's death by redrawing treatment and depriving them of food, and in effect starving someone to death? Or, being Sikhs and a caring human beings, should we not look to help alleviate a fellow human being's pain and suffering of long term or incurable illness?</p><p></p><p><strong>What is the Sikh view on this important subject of Euthanasia or mercy-killing? </strong></p><p></p><p>Is it right to end a life on account of the pain and agony faced by the patient? Is the physician under a duty to end life, when the terminally ill patient or the patient's family asks for relief in death? The Gurus regarded suffering as a result of a person's Karma. Humans must have the moral courage to bear his suffering without sinking into our pain and grief. A person should pray for the grace of God to enable them or their family member to put up with pain in a spirit of acceptance and surrender.</p><p></p><p>There is no place for mercy-killing in Sikhi. The Gurus tackled the problem of sickness and suffering by providing medical relief and alleviation of pain. Guru Arjan Sahib Ji built a health centre to help cure and care for people suffering from leprosy at Tarn-Taran. Guru Har Rai Sahib Ji established a hospital at Kiratpur Sahib. It is reported that he supplied a rare herb to Mughal Emperor Jahangeer for the serious illness of his son. After all, suffering is a part of the human condition and has a place in Vaheguru's scheme. Suffering also prompts a person to turn his or her thoughts to Vaheguru; "</p><p></p><p>"Suffering is a medicine; happiness is a disease"</p><p>(Ang 469, SGGS)</p><p></p><p>The Gurus rejected suicide, as it is interference in Vaheguru's plan. Many Sikhs faced torture and ultimate death at the hands of tyrant rulers and fanatic leaders, though they could have found relief through suicide. Birth and death are the choice and right of Vaheguru and are under His command. It is no business of people to oppose the Divine Will.</p><p></p><p>Renounce the intellectual cleverness of your mind, O humble servants of the Lord; understanding the Hukam of His Command, peace is found. Whatever God does, accept that with pleasure; in comfort and in suffering, meditate on Him. (Ang 209, SGGS)</p><p></p><p>Vaheguru's Hukam includes the Laws of Karma (action reaction theory of our actions), Laws of Nature, the Laws of Physics etc.</p><p></p><p>When Guru Arjan Sahib Ji, the Fifth Nanak was being tortured and made to sit on a hot plate while hot sand was poured over him, he did not cry or ask the Mughal soldiers to kill him quickly because of the pain. Rather, Guru Sahib elevated his mind and soul above the physical pain. Guru Sahib humbly and sweetly said, Through the Guru's grace) all your actions seem so sweet to me. (Your servant)</p><p></p><p>Nanak begs for the most valuable treasure of the Naam, the Name of the Lord." (Ang 394, SGGS)</p><p></p><p>About twenty years ago, the late Pope John Paul II condemned mercy killing and suicide as opposed to God's will and declared it a crime of the utmost gravity. It is the duty of the State and society to alleviate the suffering of citizens by medicine, surgery or psychological treatment. Even the expert physician has no right as such to end life. If he cannot cure or heal, he should not destroy life. As humans we can use duwaa (medicine) and duaa (prayer). Until our duaa is accepted, our duwaa (medicine) will not work.</p><p></p><p>Our sympathy and prayers are with Mrs Schiavo's family at their loss. May Vaheguru bless them with the gift of Accepting Vaheguru's Will and may Vaheguru offer them comfort and support.</p><p></p><p>source: panthic.org</p></blockquote><p></p>
[QUOTE="Neutral Singh, post: 8566, member: 2"] MERCY KILLING IS ANTI-GURMAT By Gurmukh Singh Terri Schiavo, aged 41 years old, collapsed in February 1990 in her home. As a result of her fall, her heart stopped beating temporarily and oxygen was cut off to her brain. Her parents - the Schindlers - had been locked in a legal battle with her legal guardian and husband Michael Schiavo since May 1998. They opposed his wish to remove the feeding tube and let her die. The Courts rejected three appeals made by Mrs. Schiavo's parents to put back the feeding tube into Terri Schiavo to keep her alive. The third appeal was rejected on Wednesday 30th March 2005. This sparked a national debate in America and across the world about Euthanasia and whether it is ethical to refuse medication and allow a patient to starve to death because of their vegetative state. Terri Schiavo sadly died on March 31st 2005. Being a Sikh what is the Gurmat perspective on this case? Is it permissible and ethically correct to aid someone's death by redrawing treatment and depriving them of food, and in effect starving someone to death? Or, being Sikhs and a caring human beings, should we not look to help alleviate a fellow human being's pain and suffering of long term or incurable illness? [B]What is the Sikh view on this important subject of Euthanasia or mercy-killing? [/B] Is it right to end a life on account of the pain and agony faced by the patient? Is the physician under a duty to end life, when the terminally ill patient or the patient's family asks for relief in death? The Gurus regarded suffering as a result of a person's Karma. Humans must have the moral courage to bear his suffering without sinking into our pain and grief. A person should pray for the grace of God to enable them or their family member to put up with pain in a spirit of acceptance and surrender. There is no place for mercy-killing in Sikhi. The Gurus tackled the problem of sickness and suffering by providing medical relief and alleviation of pain. Guru Arjan Sahib Ji built a health centre to help cure and care for people suffering from leprosy at Tarn-Taran. Guru Har Rai Sahib Ji established a hospital at Kiratpur Sahib. It is reported that he supplied a rare herb to Mughal Emperor Jahangeer for the serious illness of his son. After all, suffering is a part of the human condition and has a place in Vaheguru's scheme. Suffering also prompts a person to turn his or her thoughts to Vaheguru; " "Suffering is a medicine; happiness is a disease" (Ang 469, SGGS) The Gurus rejected suicide, as it is interference in Vaheguru's plan. Many Sikhs faced torture and ultimate death at the hands of tyrant rulers and fanatic leaders, though they could have found relief through suicide. Birth and death are the choice and right of Vaheguru and are under His command. It is no business of people to oppose the Divine Will. Renounce the intellectual cleverness of your mind, O humble servants of the Lord; understanding the Hukam of His Command, peace is found. Whatever God does, accept that with pleasure; in comfort and in suffering, meditate on Him. (Ang 209, SGGS) Vaheguru's Hukam includes the Laws of Karma (action reaction theory of our actions), Laws of Nature, the Laws of Physics etc. When Guru Arjan Sahib Ji, the Fifth Nanak was being tortured and made to sit on a hot plate while hot sand was poured over him, he did not cry or ask the Mughal soldiers to kill him quickly because of the pain. Rather, Guru Sahib elevated his mind and soul above the physical pain. Guru Sahib humbly and sweetly said, Through the Guru's grace) all your actions seem so sweet to me. (Your servant) Nanak begs for the most valuable treasure of the Naam, the Name of the Lord." (Ang 394, SGGS) About twenty years ago, the late Pope John Paul II condemned mercy killing and suicide as opposed to God's will and declared it a crime of the utmost gravity. It is the duty of the State and society to alleviate the suffering of citizens by medicine, surgery or psychological treatment. Even the expert physician has no right as such to end life. If he cannot cure or heal, he should not destroy life. As humans we can use duwaa (medicine) and duaa (prayer). Until our duaa is accepted, our duwaa (medicine) will not work. Our sympathy and prayers are with Mrs Schiavo's family at their loss. May Vaheguru bless them with the gift of Accepting Vaheguru's Will and may Vaheguru offer them comfort and support. source: panthic.org [/QUOTE]
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Sikhism And Mercy Killing : A Perspective
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