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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
Collective Punishment Is Unjust
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<blockquote data-quote="singhbj" data-source="post: 86973" data-attributes="member: 5360"><p><strong><span style="font-size: 12px">Collective Punishment Is Unjust</span></strong></p><p><strong><span style="font-size: 12px"></span></strong></p><p><strong><span style="font-size: 12px"></span>Life is merely a temporary charm.</strong></p><p><strong>Be good to all and do no harm.</strong></p><p></p><p>Several religions promote stories about the destruction of entire settlements because of a perceived wrong. When Guru Nanak Dev ji reached Sialkot on one of his preaching tours, the people came to see him and tell him that they were greatly worried about their city. Satguru asked them what the reason was for this concern. They said that a Muslim mystic, or Pir, named Hamza Gaus had gone on a 40-day meditation to destroy the city and its residents. This was because he was angry with the behavior of one person. He made a decision to use his mystical powers to make the whole city sink into the earth and vanish forever. Guru Nanak Dev ji reassured the people that no such harm could come to them. Satguru advised them to remember WAHEGURU and return to their daily routines.</p><p></p><p>Guru Nanak Dev ji went to the place where the Muslim Pir had locked himself in a chamber in which he sat meditating to destroy the city. Bhai Mardana was asked to play on the rebeck while Satguru started singing Dhur ki Bani. The Pir heard the music and virtues of God sung outside his chamber. He broke his 40-day continuous meditation, opened the door and came out. He was surprised and angered to see Satguru and his associates. He asked them, "Who are you? Why have you come here and interrupted my meditation?"</p><p></p><p>Guru Nanak Dev ji told him to calm down and reminded him that holy men are expected to serve and help the people with the virtues God bestows on them. It is a sin to use holy authority to harm people. The Pir insisted that all the people of the city were evil. None possessed any goodness. They all deserved to be destroyed. Satguru decided to challenge him. Guru Nanak Dev ji gave some money to his associate and sent him to the city to purchase a packet each of 'truth' and 'falsehood'.</p><p></p><p>The associate went to the city and moved from shop to shop asking for truth and falsehood. He always got a negative answer to his query. Finally, he contacted Bhai Moola. Bhai Moola took the money and wrote on a piece of paper, "Marna Sach, Jeona Jhuth - Truth is encountered in death, and falsehood in life."</p><p></p><p>Guru Nanak Dev ji showed this message to the Pir and warned him that he was totally wrong to think of doing any harm to someone who had such a deep understanding of morality. There were people in the town who knew and understood that life is temporary, while death is a surety. Hence, we should live according to this truth.</p><p></p><p>The Pir confessed that he was wrong to believe that everybody was bad and needed to be destroyed. He decided to use his authority to serve the people rather than frighten them.</p><p></p><p><strong>Stereotyping entire groups based on the actions of a few is counterproductive and wrong, as it leads to a false sense of superiority.</strong></p><p></p><p>Source: <a href="http://www.sikhism.com/sakhis/7" target="_blank"><span style="color: #3e4b6b">http://www.sikhism.com/sakhis/7</span></a></p></blockquote><p></p>
[QUOTE="singhbj, post: 86973, member: 5360"] [B][SIZE=3]Collective Punishment Is Unjust [/SIZE]Life is merely a temporary charm. Be good to all and do no harm.[/B] Several religions promote stories about the destruction of entire settlements because of a perceived wrong. When Guru Nanak Dev ji reached Sialkot on one of his preaching tours, the people came to see him and tell him that they were greatly worried about their city. Satguru asked them what the reason was for this concern. They said that a Muslim mystic, or Pir, named Hamza Gaus had gone on a 40-day meditation to destroy the city and its residents. This was because he was angry with the behavior of one person. He made a decision to use his mystical powers to make the whole city sink into the earth and vanish forever. Guru Nanak Dev ji reassured the people that no such harm could come to them. Satguru advised them to remember WAHEGURU and return to their daily routines. Guru Nanak Dev ji went to the place where the Muslim Pir had locked himself in a chamber in which he sat meditating to destroy the city. Bhai Mardana was asked to play on the rebeck while Satguru started singing Dhur ki Bani. The Pir heard the music and virtues of God sung outside his chamber. He broke his 40-day continuous meditation, opened the door and came out. He was surprised and angered to see Satguru and his associates. He asked them, "Who are you? Why have you come here and interrupted my meditation?" Guru Nanak Dev ji told him to calm down and reminded him that holy men are expected to serve and help the people with the virtues God bestows on them. It is a sin to use holy authority to harm people. The Pir insisted that all the people of the city were evil. None possessed any goodness. They all deserved to be destroyed. Satguru decided to challenge him. Guru Nanak Dev ji gave some money to his associate and sent him to the city to purchase a packet each of 'truth' and 'falsehood'. The associate went to the city and moved from shop to shop asking for truth and falsehood. He always got a negative answer to his query. Finally, he contacted Bhai Moola. Bhai Moola took the money and wrote on a piece of paper, "Marna Sach, Jeona Jhuth - Truth is encountered in death, and falsehood in life." Guru Nanak Dev ji showed this message to the Pir and warned him that he was totally wrong to think of doing any harm to someone who had such a deep understanding of morality. There were people in the town who knew and understood that life is temporary, while death is a surety. Hence, we should live according to this truth. The Pir confessed that he was wrong to believe that everybody was bad and needed to be destroyed. He decided to use his authority to serve the people rather than frighten them. [B]Stereotyping entire groups based on the actions of a few is counterproductive and wrong, as it leads to a false sense of superiority.[/B] Source: [URL="http://www.sikhism.com/sakhis/7"][COLOR=#3e4b6b]http://www.sikhism.com/sakhis/7[/COLOR][/URL] [/QUOTE]
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Collective Punishment Is Unjust
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