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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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<blockquote data-quote="Mai Harinder Kaur" data-source="post: 144555" data-attributes="member: 3558"><p>Dear Kookar Guru da ji,</p><p></p><p>This is a particularly difficult subject for me and one I am not proud of. I still have a long way to go. </p><p></p><p>For those who do not know, my husband, son, two brothers, 2 cousins and my 2 unborn daughters died in the 1984 pogrom.</p><p></p><p>Yes, the mobs in 1984 were thugs, but the fact is that they were <em>Hindu</em> thugs. I cannot get away from that. Even now, 27 years later I cannot see a Hindu without seeing my son lying on the floor, neck broken, blood oozing out of his mouth and nose. I see my husband dying in my arms. This is a fact.</p><p></p><p>Upstairs from us lives a Hindu family. In an unusual family group lives a widow, her son and daughter and the daughter's husband. Last May the daughter gave birth to a baby boy. Much to my shame, I thoroughly resented that baby. How dare she have a son when her people murdered mine? And the grandmother! That should be my grandchild, the grandchild I will never have. These feelings were inside of me while I cooed and made over the baby and said all the right things. No one had a clue as to my true feelings; in fact I don't think I've expressed them to anyone before now.</p><p></p><p>I have had a while now to digest all this. Feelings are feelings and we all feel what we feel. There is no shame in that. However, I realised then and now, too, that those feelings stem from a very unjust prejudice in me that needs to be rooted out. To begin with, these particular people have done me no wrong. Sikhi emphasizes the concept of justice and I hold myself out as a Sikh. There is no justice in holding resentments toward people who are innocent. Aside from the immorality of it, it saps my strength and prevents me from feeling joy. </p><p></p><p>Is my heart "black"? I think not. I am a compassionate, caring person who wants to wish harm on no one. I am also a fallible human being with myriad faults that keep coming up to make my life less full of chardi kala than it could be. What good do these feelings and attitude accomplish? Do they elevate me? Do they do any harm to those who really are guilty? Of course not! So why hold on to them? At the same time, how hard to let go of them!</p><p></p><p>So, I am imperfect, fallible, human. That's a fact. It's also a fact that I am a daughter of Guru Gobind Singh ji. That means that there is <em>nothing</em> that can come up in life that I cannot handle. I am not alone. I have ten human Gurus and our Eternal Guru, not to mention literally millions of sisters and brothers to guide me and give me strength. It isn't easy, but it can be done. </p><p></p><p>In the end, I need to remember this. We fought when we were attacked; we were Khalsa, not sheep, after all! I killed the person who killed my son. Thug though he was I am sure his mother grieves him as I grieve my son. We are all in this together, whether we like it or not.</p><p></p><p>I read this and it seems to fit here:</p><p></p><p>"Be kinder than is necessary for everybody is fighting some battle, and their wounds may not be visible."</p></blockquote><p></p>
[QUOTE="Mai Harinder Kaur, post: 144555, member: 3558"] Dear Kookar Guru da ji, This is a particularly difficult subject for me and one I am not proud of. I still have a long way to go. For those who do not know, my husband, son, two brothers, 2 cousins and my 2 unborn daughters died in the 1984 pogrom. Yes, the mobs in 1984 were thugs, but the fact is that they were [I]Hindu[/I] thugs. I cannot get away from that. Even now, 27 years later I cannot see a Hindu without seeing my son lying on the floor, neck broken, blood oozing out of his mouth and nose. I see my husband dying in my arms. This is a fact. Upstairs from us lives a Hindu family. In an unusual family group lives a widow, her son and daughter and the daughter's husband. Last May the daughter gave birth to a baby boy. Much to my shame, I thoroughly resented that baby. How dare she have a son when her people murdered mine? And the grandmother! That should be my grandchild, the grandchild I will never have. These feelings were inside of me while I cooed and made over the baby and said all the right things. No one had a clue as to my true feelings; in fact I don't think I've expressed them to anyone before now. I have had a while now to digest all this. Feelings are feelings and we all feel what we feel. There is no shame in that. However, I realised then and now, too, that those feelings stem from a very unjust prejudice in me that needs to be rooted out. To begin with, these particular people have done me no wrong. Sikhi emphasizes the concept of justice and I hold myself out as a Sikh. There is no justice in holding resentments toward people who are innocent. Aside from the immorality of it, it saps my strength and prevents me from feeling joy. Is my heart "black"? I think not. I am a compassionate, caring person who wants to wish harm on no one. I am also a fallible human being with myriad faults that keep coming up to make my life less full of chardi kala than it could be. What good do these feelings and attitude accomplish? Do they elevate me? Do they do any harm to those who really are guilty? Of course not! So why hold on to them? At the same time, how hard to let go of them! So, I am imperfect, fallible, human. That's a fact. It's also a fact that I am a daughter of Guru Gobind Singh ji. That means that there is [I]nothing[/I] that can come up in life that I cannot handle. I am not alone. I have ten human Gurus and our Eternal Guru, not to mention literally millions of sisters and brothers to guide me and give me strength. It isn't easy, but it can be done. In the end, I need to remember this. We fought when we were attacked; we were Khalsa, not sheep, after all! I killed the person who killed my son. Thug though he was I am sure his mother grieves him as I grieve my son. We are all in this together, whether we like it or not. I read this and it seems to fit here: "Be kinder than is necessary for everybody is fighting some battle, and their wounds may not be visible." [/QUOTE]
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