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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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Hukam And Medical Treatment
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<blockquote data-quote="sunmukh" data-source="post: 135175" data-attributes="member: 11050"><p>Ek OnKaar Sat Naam</p><p> </p><p> </p><p></p><p> </p><p>Findmyway ji, I thank you for your response. </p><p> </p><p>Finding solutions that are always running in accord with a single track one-way path are very diificult to find. I cannot for the life of me say where exactly I would draw the line between one form of ailment and another, or one form of treatment and another. I can only comment loosely with use of extremes, such as paracetemol vs heart surgery. Where the line is drawn, if and when I come to a situation where I need to make a critical decision that will determine my life will depend on my frame of mind at the time. Hopefully I will still remember Guru ji's advice at that time, will retain full faith in God, and will not be clinging on with my finger nails for a few extra months or years. I hope my faith will allow me to progress to my next life, without any fear of death. If I am extremely fortunate, I will not be reborn. The Lord God will look after me hereafter as well as now, so I have no such fear at the moment; however I do not know how I will feel as death draws closer. Hopefully I will fortify my mind yet further, in coming months and years, with Gurbani, and maybe some selected extracts from Buddhist technical texts. With this knowledge I hope to avoid gasping for a bit longer, when I reach my end. </p><p> </p><p>If I need to make a decision about my youngest child, if he becomes very ill, then my wife's thoughts will weigh deeply upon my mind, as will any doctor's opinion about future quality of life and prognosis. </p><p> </p><p>What is good and bad is subjective, so even if children who receive treatment are deemed to do more for society than others who receive no treatment, I don't think it is fair to use this as a reason for saying this justifies the treatment. The reason why and when one enters the human life form, or when one leaves is in the hands of the Lord, and He determines what is good and bad, and He is the cause of all actions during life anyway. He is the architect of destiny. </p><p> </p><p>If I as an individual see my purpose of life to be over, then I am content to not receiving any treatment. If I see there is more to be done, then I may seek treatment. I am not here to make money, to win respect or status. They will not go forward, and I have only my innermost mind to take forward to next birth. At this moment, I feel Gurbani has shown me why I am here, and I have understood why I am here, and I have faith In God. I love Him. I really do, and I dwell on Him as much as possible, and care for little else, including all religions, even though it was Sikh religion that brought me to this state of mind. They are now seen as just another tool provided by the Lord, to take me to Him. He is all that counts, although I will continue with my daily life. I have full expectation that He will not let me down hereafter. He can take me when He wants. I neither need to take forward steps or backward steps from death. It will happen at a time of His choosing. </p><p> </p><p>One does not have to take any steps to make oneself die earlier than one would naturally, but if one is dying then there is no need to intervene. God is the one who looks after all, and God determines life and death. If one dies 5 or 10 or 20 or 50 years earlier than others it is no big deal. God</p><p> will still look after all, even afterwards. One harvests what one sows and if I behave, there is absolutely nothing whatsoever to fear from death, and I can actually look forward to it, without jumping towards it. </p><p> </p><p>Sat Sri Akal</p></blockquote><p></p>
[QUOTE="sunmukh, post: 135175, member: 11050"] Ek OnKaar Sat Naam Findmyway ji, I thank you for your response. Finding solutions that are always running in accord with a single track one-way path are very diificult to find. I cannot for the life of me say where exactly I would draw the line between one form of ailment and another, or one form of treatment and another. I can only comment loosely with use of extremes, such as paracetemol vs heart surgery. Where the line is drawn, if and when I come to a situation where I need to make a critical decision that will determine my life will depend on my frame of mind at the time. Hopefully I will still remember Guru ji's advice at that time, will retain full faith in God, and will not be clinging on with my finger nails for a few extra months or years. I hope my faith will allow me to progress to my next life, without any fear of death. If I am extremely fortunate, I will not be reborn. The Lord God will look after me hereafter as well as now, so I have no such fear at the moment; however I do not know how I will feel as death draws closer. Hopefully I will fortify my mind yet further, in coming months and years, with Gurbani, and maybe some selected extracts from Buddhist technical texts. With this knowledge I hope to avoid gasping for a bit longer, when I reach my end. If I need to make a decision about my youngest child, if he becomes very ill, then my wife's thoughts will weigh deeply upon my mind, as will any doctor's opinion about future quality of life and prognosis. What is good and bad is subjective, so even if children who receive treatment are deemed to do more for society than others who receive no treatment, I don't think it is fair to use this as a reason for saying this justifies the treatment. The reason why and when one enters the human life form, or when one leaves is in the hands of the Lord, and He determines what is good and bad, and He is the cause of all actions during life anyway. He is the architect of destiny. If I as an individual see my purpose of life to be over, then I am content to not receiving any treatment. If I see there is more to be done, then I may seek treatment. I am not here to make money, to win respect or status. They will not go forward, and I have only my innermost mind to take forward to next birth. At this moment, I feel Gurbani has shown me why I am here, and I have understood why I am here, and I have faith In God. I love Him. I really do, and I dwell on Him as much as possible, and care for little else, including all religions, even though it was Sikh religion that brought me to this state of mind. They are now seen as just another tool provided by the Lord, to take me to Him. He is all that counts, although I will continue with my daily life. I have full expectation that He will not let me down hereafter. He can take me when He wants. I neither need to take forward steps or backward steps from death. It will happen at a time of His choosing. One does not have to take any steps to make oneself die earlier than one would naturally, but if one is dying then there is no need to intervene. God is the one who looks after all, and God determines life and death. If one dies 5 or 10 or 20 or 50 years earlier than others it is no big deal. God will still look after all, even afterwards. One harvests what one sows and if I behave, there is absolutely nothing whatsoever to fear from death, and I can actually look forward to it, without jumping towards it. Sat Sri Akal [/QUOTE]
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