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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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Discussions
Hard Talk
A Very Human Tragedy By I.J. Singh
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<blockquote data-quote="Taranjeet singh" data-source="post: 166521" data-attributes="member: 10049"><p>Gurudwaras have basic and rudimentary set of principles that are required to be observed. There is no way out. Either one should make a compromise on the practices of discipline and let the seat of virginity of the place be raped by something that is in the state of putrefication or take appropriate steps. I strongly believe like others -anything that is<em> ultra vires</em> social order is to be condemned vehemently. If one is not fit for a job one should <em>prima facie</em> not undertake it <em>ab initio</em></p><p></p><p>One need not be sentimental in the area where religion requires strict discipline in a disciplined way as the stakes involved are very high. <em>The degeneration of value system is more dangerous than the cost and benefits of 'human sympathy' for an erring individual.</em> The choice is very limited and offers no other way out; either to compromise on our basic requirements and let the society suffers the pique or let the one who , in which ever condition he may be, causes such a suffering should suffer. Any help or sympathy would tantamount of funding of sickness or the tragedy by the sangat and the way you have explained the situation of particular Gurudwara , it is clear that there would be a resource crunch. </p><p></p><p>Your essay/story/write up does not require a second thought for me. Human tragedy can never override the spiritual needs of the persons for whom the Gurudwara is meant.[ especially when one is employed]. Had he been employed by some corporate the things might have taken other things into consideration.</p><p></p><p>World is full of human tragedy and we are not fit to take over God's function. No whinning is required in such cases where one develops personality disorders or becomes neurotic to avoid legitimate sufferings. One should act in present taking future consequences into consideration. One should have common sense to map the reality for oneself and then negotiate life. Seclusion is no alibi for being an alcoholic.</p><p></p><p>Coming to the question and query, I think, the way out could have been to deport him to India at the set up of Sant Puran singh ji that is very near Amritsar.</p><p></p><p>Lastly, even if you would have helped him and the problem was peacefully resolved what about the millions other who have to undergo the same fate day in and day out in the process that we call as life. Solving the problem of individual does not amount to the resolution of the problem of humanity that is very well programmed in by God in this set up;Let us not forget that the problems exist for purpose of making one strong and not a weakling. One should not run away from problems and learn to recognize them and tackle them at opportune time. We are in disagreement here.</p><p></p><p>Survival of the fittest is the basic principle of human evolution though it may look painful.It is impossible to conflate forgiving and forgetting just because he belonged to community. I can only sympathize if it is of any help.</p><p></p><p>I take your leave pondering ...... </p><p></p><p><em>Karmi aapo aapni ki nere Ke dur.</em></p><p></p><p>and</p><p></p><p><em>Aape beej aape he Khah</em></p></blockquote><p></p>
[QUOTE="Taranjeet singh, post: 166521, member: 10049"] Gurudwaras have basic and rudimentary set of principles that are required to be observed. There is no way out. Either one should make a compromise on the practices of discipline and let the seat of virginity of the place be raped by something that is in the state of putrefication or take appropriate steps. I strongly believe like others -anything that is[I] ultra vires[/I] social order is to be condemned vehemently. If one is not fit for a job one should [I]prima facie[/I] not undertake it [I]ab initio[/I] One need not be sentimental in the area where religion requires strict discipline in a disciplined way as the stakes involved are very high. [I]The degeneration of value system is more dangerous than the cost and benefits of 'human sympathy' for an erring individual.[/I] The choice is very limited and offers no other way out; either to compromise on our basic requirements and let the society suffers the pique or let the one who , in which ever condition he may be, causes such a suffering should suffer. Any help or sympathy would tantamount of funding of sickness or the tragedy by the sangat and the way you have explained the situation of particular Gurudwara , it is clear that there would be a resource crunch. Your essay/story/write up does not require a second thought for me. Human tragedy can never override the spiritual needs of the persons for whom the Gurudwara is meant.[ especially when one is employed]. Had he been employed by some corporate the things might have taken other things into consideration. World is full of human tragedy and we are not fit to take over God's function. No whinning is required in such cases where one develops personality disorders or becomes neurotic to avoid legitimate sufferings. One should act in present taking future consequences into consideration. One should have common sense to map the reality for oneself and then negotiate life. Seclusion is no alibi for being an alcoholic. Coming to the question and query, I think, the way out could have been to deport him to India at the set up of Sant Puran singh ji that is very near Amritsar. Lastly, even if you would have helped him and the problem was peacefully resolved what about the millions other who have to undergo the same fate day in and day out in the process that we call as life. Solving the problem of individual does not amount to the resolution of the problem of humanity that is very well programmed in by God in this set up;Let us not forget that the problems exist for purpose of making one strong and not a weakling. One should not run away from problems and learn to recognize them and tackle them at opportune time. We are in disagreement here. Survival of the fittest is the basic principle of human evolution though it may look painful.It is impossible to conflate forgiving and forgetting just because he belonged to community. I can only sympathize if it is of any help. I take your leave pondering ...... [I]Karmi aapo aapni ki nere Ke dur.[/I] and [I]Aape beej aape he Khah[/I] [/QUOTE]
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Hard Talk
A Very Human Tragedy By I.J. Singh
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