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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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Interfaith Dialogues
Dalai Lama Decrees Referendum On Reincarnation Custom
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<blockquote data-quote="spnadmin" data-source="post: 117091" data-attributes="member: 35"><p>Aman ji</p><p></p><p>Thanks for this. I have not been able to put it out of my mind all day. </p><p></p><p><span style="color: Green"><em>What form the referendum will take was not specified, but the proposal would be a key change to Tibetan Buddhism's centuries-old practice of monks selecting the embodiment of the spiritual leader, or lama, once the previous one is dead.</em></span></p><p><span style="color: Green"><em></em></span></p><p><span style="color: Green"><em>"If people feel that the institution of the Dalai Lama is still necessary, it will continue," the 14th reincarnation of the Dalai Lama, Tenzin Gyatso, told reporters at a gathering of religious leaders from around the world in Amritsar, India.</em></span> </p><p></p><p>I wonder how to fully grasp the significance of this report. Reincarnation is fundamental to Buddhism, and Buddhism has possibly devoted more of its scholarly energies to teachings on reincarnation than any other dharmic faith. To question reincarnation is so fundamental that if a member of the largest buddhist forum e-Sangha starts a scrap about it, the result can be a permanent loss of membership. </p><p></p><p>And more: the reincarnation of the Dalai Lama is fundamental to Tibetan Buddhism. This is an unquestioned belief and one that has persisted for many centuries. The Dalai Lama as both political and religious leader of his "panth" brings forward the wisdom of all past incarnations per the Tibetan belief.</p><p></p><p>Now faced with the it-seems-endless challenges to his authority by the People's Republic of China, the Dalai Lama has decided to engage the entire Tibetan Buddhist sangat. We do remember that China passed a law in which it outlawed "reincarnation" last year. This was a ploy to prevent the next Dalai Lama from being chosen outside of China and outside of the control of the Chinese government. The Dalai Lama's response was to say that perhaps the next Dalai Lama will not be found in China. Now he has added to the chips he has placed on the table. He wants to involve all Tibetan Buddhists in some way in this dialog.</p><p></p><p>The stakes are high any way the referendum is set up and any way it turns out. If the proposal is rejected, the Tibetan Buddhists may find themselves governed as a faith from within China, a country hostile to their religion. if the proposal is accepted, they then will have rejected a part of their sacred traditions, and with that their religion will change in fundamental ways. Perhaps there will even be break-away groups and sects within the faith.</p><p></p><p>Today, this news should strike a cord with Sikhs. We have nothing like a Dalai Lama by design of our Gurus. Yet this Dalai Lamai is humble enough to bend to his sangat on a fundamental principle that has no precedent for discussion. I am reminded that Guru Gobind Singh also changed forever the method of succession of gurus, naming the Guru Granth as the eternal guru. But most of all I am reminded that Guru Gobind Singh showed the same humility as the Dalai Lama in a time of similar grave danger to His panth. On bended knee he sought amrit from the 5 beloved, and he said during his own lifetime, <span style="font-family: 'Arial'">[SIZE=-1]"The Khalsa is my special form ;I live in the embodiment of the Khalsa. The Khalsa is a part and parcel of my body ; the Khalsa is my very soul." [/SIZE]</span></p><p></p><p>And are our jathedars paying attention? Some matters speak to fundamental challenges to the practice of Sikhi. Some matters do not. Can they discern which matters are significant to the entire panth and therefore they are matters that require servant leadership? Among the jathedars, who has been humble enough to go on "bended knee" to seek the thoughts of the worldwide sangat through Sarbat Khalsa?</p></blockquote><p></p>
[QUOTE="spnadmin, post: 117091, member: 35"] Aman ji Thanks for this. I have not been able to put it out of my mind all day. [COLOR=Green][I]What form the referendum will take was not specified, but the proposal would be a key change to Tibetan Buddhism's centuries-old practice of monks selecting the embodiment of the spiritual leader, or lama, once the previous one is dead. "If people feel that the institution of the Dalai Lama is still necessary, it will continue," the 14th reincarnation of the Dalai Lama, Tenzin Gyatso, told reporters at a gathering of religious leaders from around the world in Amritsar, India.[/I][/COLOR] I wonder how to fully grasp the significance of this report. Reincarnation is fundamental to Buddhism, and Buddhism has possibly devoted more of its scholarly energies to teachings on reincarnation than any other dharmic faith. To question reincarnation is so fundamental that if a member of the largest buddhist forum e-Sangha starts a scrap about it, the result can be a permanent loss of membership. And more: the reincarnation of the Dalai Lama is fundamental to Tibetan Buddhism. This is an unquestioned belief and one that has persisted for many centuries. The Dalai Lama as both political and religious leader of his "panth" brings forward the wisdom of all past incarnations per the Tibetan belief. Now faced with the it-seems-endless challenges to his authority by the People's Republic of China, the Dalai Lama has decided to engage the entire Tibetan Buddhist sangat. We do remember that China passed a law in which it outlawed "reincarnation" last year. This was a ploy to prevent the next Dalai Lama from being chosen outside of China and outside of the control of the Chinese government. The Dalai Lama's response was to say that perhaps the next Dalai Lama will not be found in China. Now he has added to the chips he has placed on the table. He wants to involve all Tibetan Buddhists in some way in this dialog. The stakes are high any way the referendum is set up and any way it turns out. If the proposal is rejected, the Tibetan Buddhists may find themselves governed as a faith from within China, a country hostile to their religion. if the proposal is accepted, they then will have rejected a part of their sacred traditions, and with that their religion will change in fundamental ways. Perhaps there will even be break-away groups and sects within the faith. Today, this news should strike a cord with Sikhs. We have nothing like a Dalai Lama by design of our Gurus. Yet this Dalai Lamai is humble enough to bend to his sangat on a fundamental principle that has no precedent for discussion. I am reminded that Guru Gobind Singh also changed forever the method of succession of gurus, naming the Guru Granth as the eternal guru. But most of all I am reminded that Guru Gobind Singh showed the same humility as the Dalai Lama in a time of similar grave danger to His panth. On bended knee he sought amrit from the 5 beloved, and he said during his own lifetime, [FONT=Arial][SIZE=-1]"The Khalsa is my special form ;I live in the embodiment of the Khalsa. The Khalsa is a part and parcel of my body ; the Khalsa is my very soul." [/SIZE][/FONT] And are our jathedars paying attention? Some matters speak to fundamental challenges to the practice of Sikhi. Some matters do not. Can they discern which matters are significant to the entire panth and therefore they are matters that require servant leadership? Among the jathedars, who has been humble enough to go on "bended knee" to seek the thoughts of the worldwide sangat through Sarbat Khalsa? [/QUOTE]
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