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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
What Is The Sikh Attitude To Euthanasia/Mercy Killiing?
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<blockquote data-quote="JimRinX" data-source="post: 137643" data-attributes="member: 6872"><p>A Reply to findingmyway and Bmandur Jios</p><p>You are mostly right, in my opinion, about all that you've said findingmyway ji (and Thank You for the Compliment, we did ALL {three sons, one daughter, a cousin or two} gather round my Mother); though, while being their to care helped my Mom a lot - and we did not see this as a burden, like those who you laudably view with contempt because the would not have done so - I still ponder, and can never forget, the way that my Mother suffered; gasping, gagging, choking, trying to swallow food & throwing up - all of it, air, food, puke, struggling to make it through, past a HUGE Tumor on her throat; or deny that I still feel like it would have been OK to end her suffering as soon as it was absolutely clear that her Cancer was truly terminal.</p><p>Though her admiration for the way Native Americans, living in a time and place where every mouthful of food meant life-or-death for the youngest people of their tribe, would "Go and sit by a rock and wait for something to eat them", was not applicavble to the circumstances surrounding her Cancer Death; I think that she would have approved of my opinion - or even my decision to give her the relief that only death ever could, and only Death finally did; only a little sooner than it worked out that it did do so in the end, anyway (if my Sister would have agreed to too - but that's a whole other story!).</p><p>She was simply to sick to assert her own Authority, or I think she would have ended it herself, to be quite honest; she had no Fear of Death - one of her Son's took care of that, when a white streak appeared in his hair (see my "Introducing Myself" Entry), after he talked to Our Beautiful Lord (Hirm doesn't mind being a Buddhist, or any other Faiths Beautiful Lord too, after all!)!!!</p><p>Bmandur ji; as I'm really impressed with Sikhisms Teachings, and I'm - basically - more of a Mahayana Buddhist than an adherernt of any other Faith (Hirm said Hirm likes the Dali Lama), I think that it's WONDERFUL that this 'person in a comma' responded to the tape recorder of the Guru Granth Sahib being played; Mahayana Buddhists come to a dead persons death bed, then chant and play musical instuments to remind the Clear Light part of the semi-deceased (semi, from a Buddhist POV) that the Path after Death has Three Forks: You've attained Nirvana in Life, and will live in Shambala; you and the Clear Ligh Entities who've Judged Yor Deeds have decided that you should Reincarnate in a seperate, new body - a whole new Life; or (and thus the drums and chanting) you and your guides have decided that, in the life that you might or might not chose to abandon, though you've already "left" your body, you've not done all that you can and should do, and so you respond to the drums and chanting and return to your not-quite-so-dead-as-many-Non-Buddhists-might-think body, to continue living the life you've decided should not end yet (sorry if that's a redundant statement).</p><p>I guess that <strong>"What Should You Do?"</strong> is to decide how you feel about Compassion - and whether you really believe that there's "something else"; something that comes after living the life that the afflicted person has lived, that makes Death a not scarry, not really real thing; then, if you DO decide that Compassion is Good Reason to Act, and you DO decide that you Rweally believe in some kind of Continuation, then you should ask yourself, "Is living in a comma any kind of Life at all? Wouldn't setting this poor soul free, so that they can take another perhaps healthier body; wouldn't that be Better For Them, than forcing them - entirely through Technology (ie: the type that they'd be Dead without it, so therefore it's not part of the Natural Order) - to go one living such a lifeless life?"</p><p>When you've answered those Questions, then you'll know what to do.</p><p>Remember; Compassion is ALWAYS Very Good Karma!</p></blockquote><p></p>
[QUOTE="JimRinX, post: 137643, member: 6872"] A Reply to findingmyway and Bmandur Jios You are mostly right, in my opinion, about all that you've said findingmyway ji (and Thank You for the Compliment, we did ALL {three sons, one daughter, a cousin or two} gather round my Mother); though, while being their to care helped my Mom a lot - and we did not see this as a burden, like those who you laudably view with contempt because the would not have done so - I still ponder, and can never forget, the way that my Mother suffered; gasping, gagging, choking, trying to swallow food & throwing up - all of it, air, food, puke, struggling to make it through, past a HUGE Tumor on her throat; or deny that I still feel like it would have been OK to end her suffering as soon as it was absolutely clear that her Cancer was truly terminal. Though her admiration for the way Native Americans, living in a time and place where every mouthful of food meant life-or-death for the youngest people of their tribe, would "Go and sit by a rock and wait for something to eat them", was not applicavble to the circumstances surrounding her Cancer Death; I think that she would have approved of my opinion - or even my decision to give her the relief that only death ever could, and only Death finally did; only a little sooner than it worked out that it did do so in the end, anyway (if my Sister would have agreed to too - but that's a whole other story!). She was simply to sick to assert her own Authority, or I think she would have ended it herself, to be quite honest; she had no Fear of Death - one of her Son's took care of that, when a white streak appeared in his hair (see my "Introducing Myself" Entry), after he talked to Our Beautiful Lord (Hirm doesn't mind being a Buddhist, or any other Faiths Beautiful Lord too, after all!)!!! Bmandur ji; as I'm really impressed with Sikhisms Teachings, and I'm - basically - more of a Mahayana Buddhist than an adherernt of any other Faith (Hirm said Hirm likes the Dali Lama), I think that it's WONDERFUL that this 'person in a comma' responded to the tape recorder of the Guru Granth Sahib being played; Mahayana Buddhists come to a dead persons death bed, then chant and play musical instuments to remind the Clear Light part of the semi-deceased (semi, from a Buddhist POV) that the Path after Death has Three Forks: You've attained Nirvana in Life, and will live in Shambala; you and the Clear Ligh Entities who've Judged Yor Deeds have decided that you should Reincarnate in a seperate, new body - a whole new Life; or (and thus the drums and chanting) you and your guides have decided that, in the life that you might or might not chose to abandon, though you've already "left" your body, you've not done all that you can and should do, and so you respond to the drums and chanting and return to your not-quite-so-dead-as-many-Non-Buddhists-might-think body, to continue living the life you've decided should not end yet (sorry if that's a redundant statement). I guess that [B]"What Should You Do?"[/B] is to decide how you feel about Compassion - and whether you really believe that there's "something else"; something that comes after living the life that the afflicted person has lived, that makes Death a not scarry, not really real thing; then, if you DO decide that Compassion is Good Reason to Act, and you DO decide that you Rweally believe in some kind of Continuation, then you should ask yourself, "Is living in a comma any kind of Life at all? Wouldn't setting this poor soul free, so that they can take another perhaps healthier body; wouldn't that be Better For Them, than forcing them - entirely through Technology (ie: the type that they'd be Dead without it, so therefore it's not part of the Natural Order) - to go one living such a lifeless life?" When you've answered those Questions, then you'll know what to do. Remember; Compassion is ALWAYS Very Good Karma! [/QUOTE]
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What Is The Sikh Attitude To Euthanasia/Mercy Killiing?
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