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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
Hukam And Medical Treatment
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<blockquote data-quote="Rupinder.Singh" data-source="post: 134985" data-attributes="member: 8006"><p>Hukum vs medical treatment , a great topic to strech our minds..Thanks very much for sharing.</p><p></p><p></p><p></p><p>In my opinon, and as highlighted by Gyani Jarnail singh ji, "Hukmai ander sabh ko.. bahr hukam na koi"</p><p></p><p>So even if we think wht is right and what is not, is actually happening under HIS hukum.</p><p></p><p>Sikh means a life long learner, and best learning comes through asking questions, I am glad that kids are asking these questions. At least they are using the power given by GOD, the power to think and reflect and make the right informed decision of thier actions.</p><p></p><p>Guru Arjan DEv ji, accepted the Hukum. He could have also agreed to Jahangir's demands and still utter the same words saying "It was His Hukum"</p><p></p><p>But Guru ji did not do that, cos through Gurbani's enlightenment he made a decision to go against Jahangir's cruelity. He stood by what he preached. He stood by the right. He displayed the change, he wanted in others.</p><p></p><p>Body is just a vehicle, driven by soul. Sikh way of life is all about healthy mind, body and soul. Only a healthy mind, body and soul can set a good example for others to follow and thus make the right decision.</p><p></p><p>Making the right decision is also governed by underlying intentions, if the underlying intentions are worng, decisions cant be right.</p><p></p><p>So if intentions to have medical treatment is to achieve a healthy mind , body and soul then there is nothing wrong in it.</p><p></p><p></p><p>Now if I am sick and medical operation requires me to cut my hair for a short time span, i cant find anything wrong in it as I am following the target towards healthy mind, body and soul guided by Gurbani. Once I am healthy, obivioulsy my hair will grow back ( this is intention). </p><p></p><p></p><p>On the other hand, in most of the cases, piercing is mainly governed by social acceptance. it is either lack of confidence in oneself or following others without any thoughtful reflection before making this decision. Cos social acceptance is mainly led by fear of rejection, whereas Gurbani guides us to be Nirbhau (ie. fearless)</p><p></p><p></p><p>rest on your thoughts..</p><p></p><p></p><p></p><p>keep flowing....</p><p></p><p></p><p>Rupinder Singh</p><p></p><p>mundahug</p></blockquote><p></p>
[QUOTE="Rupinder.Singh, post: 134985, member: 8006"] Hukum vs medical treatment , a great topic to strech our minds..Thanks very much for sharing. In my opinon, and as highlighted by Gyani Jarnail singh ji, "Hukmai ander sabh ko.. bahr hukam na koi" So even if we think wht is right and what is not, is actually happening under HIS hukum. Sikh means a life long learner, and best learning comes through asking questions, I am glad that kids are asking these questions. At least they are using the power given by GOD, the power to think and reflect and make the right informed decision of thier actions. Guru Arjan DEv ji, accepted the Hukum. He could have also agreed to Jahangir's demands and still utter the same words saying "It was His Hukum" But Guru ji did not do that, cos through Gurbani's enlightenment he made a decision to go against Jahangir's cruelity. He stood by what he preached. He stood by the right. He displayed the change, he wanted in others. Body is just a vehicle, driven by soul. Sikh way of life is all about healthy mind, body and soul. Only a healthy mind, body and soul can set a good example for others to follow and thus make the right decision. Making the right decision is also governed by underlying intentions, if the underlying intentions are worng, decisions cant be right. So if intentions to have medical treatment is to achieve a healthy mind , body and soul then there is nothing wrong in it. Now if I am sick and medical operation requires me to cut my hair for a short time span, i cant find anything wrong in it as I am following the target towards healthy mind, body and soul guided by Gurbani. Once I am healthy, obivioulsy my hair will grow back ( this is intention). On the other hand, in most of the cases, piercing is mainly governed by social acceptance. it is either lack of confidence in oneself or following others without any thoughtful reflection before making this decision. Cos social acceptance is mainly led by fear of rejection, whereas Gurbani guides us to be Nirbhau (ie. fearless) rest on your thoughts.. keep flowing.... Rupinder Singh mundahug [/QUOTE]
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Hard Talk
Hukam And Medical Treatment
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