Ek OnKaar Sat Naam
SPNadmin ji, this is a very tricky topic.
It is almost impossible to reconcile personal opinion on such a theme with all interpretations of Gurbani.
Gurbani is there, for all to read and consider, but people will still interpret the Lord's Hukam as it suits their personal circumstances, and this includes myself. Then there are those who are content to ignore the Lord's Hukam.
I have no panacea or chintaman (touchstone) type solution to offer to the infinite variety of anxieties expressed by learned members.
As far as I can make out, Gurbani offers one universal remedy to all my woes and suffering, now and yet to experienced later on in this lifetime. For me, from a completely personal individual view, (which some may perceive as a selfish view), it is a sufficient solution.
An example of the remedy is given by Guru Ram Das ji, in the shabd commencing P1321:
Guru ji continues (same page) :
</TD></TR></TBODY></TABLE>
and also on same page:
<TABLE cellSpacing=5><TBODY><TR><TD>
</TD></TR></TBODY></TABLE>
For answers to particular hypothetical scenarios:
- I would not be comfortable with any religious grouping trying to impose their values. It is for the Lord God, Waheguru ji, to guide individuals.
- If parents tried to restrict medical aid to their own children I would respect their decisions. This is little different to the conditioning that takes place. As long as their is no deliberate abuse or efforts to speed up sufffering I would have no problem. Ideally, I would like the children to make the decisions, when they are mentally mature, such as when they are over 16 or so, so I would prefer that medical assistance was provided until they can make that decision. If they are mentally incapictated, then as a parent I would have to balance their suffering, with the quality of life they will endure. If there is cause for optimism, and good chance of improvement, then I would carry on with their treatment. If outlook was grim, I would request an end to treatment.
Personally, one of my daughters has Type 1 diabetes, which began at age 13. She cannot survive without regular injections of insulin each day. She is now 15. Initially I was very concerned for her, but now it is up to her as to how she handles her treatment, and she actually rejects interference. She knows the consequences, and it is up to her.
Again, I don't feel it is for religions to involve themselves at personal levels, and medical treatment is a personal matter. If Sikh Rehat insisted upon witholding treatment, I would accept it, as that is waht I want anyway. However if I was of the opposite view, I expect I would ignore the Sikh Rehat.
If cultural opinion was against treatment for serious ailments, then I would be happy with it. It is an attitude I would support, as I do not feel their is virtue in seeking to defeat the Lord's Hukam .
SPNadmin ji, this is already the state we find ourselves in. There are already people who cannot afford treatment, and there are those who do not seek treatment, even when they can affford it. Any worded definitions of the Lord's Hukam cannot describe the complexity and infinite variations, manifestations and fexibility of the Lord's Hukam. Any new rigid manmade hukam, in say the SRM, limiting exercise of such preferences, would only lead to ones who hold naturalistic preferences to either ignore them or to stray and look elsewhere. There is much straying from Sikhi due to unpalatable hukams as it is, and one would wonder why there is a need to become yet more restrictive, when the Lord pervades throughout His creation.
P396:
.
Sat Sri Akal
