Karma, When Its Instant, Is A Joy To Behold.

DOWNLOAD --->>> https://cinurl.com/2tqmPD

For the arising of the materiality-aggregate ignorance, craving, karma and food are the principal reasons. But these are not all. As it is said that one sees the arising of the materiality-aggregate when beholding also the rebirth-sign or the bare origination state called the integration-succession [upacaya santati] of the various material forms [rupa] becoming manifest in the conscious flux [saviññanaka santana], owing to ignorance, craving, karma, and nutriment, and from consciousness [citta] and the process of caloricity [utu], the knowledge of arising is fivefold.

At the eye-door, the mental states that close with the state of determining arise and break up together with associated phenomena, at just those places on which they arise. They do not see each other. Therefore the mental states that close with determining are brief and temporary. There, as in a house of the dead, where here is one more to die just at that very instant, it is not proper for that one who is to die to be given to delight in dancing and singing and the like, even so, at a sense-door, when the states of adverting and the rest with associated phenomena have died just where they arose, it is not fit for the remaining impulsion that is to die shortly to take delight in anything by way of lust and the like. Clear comprehension of non-delusion should be understood thus by way of the temporary state.

By great good fortune, I have found the Guru, the True Guru, and in the body-village, the Lord has revealed Himself. 1 Pause Each and every breath of the Lord's humble servant is pierced through with love of the Lord God. As the lotus is totally in love with the water and withers away without seeing the water, so am I in love with the Lord. 2 The Lord's humble servant chants the Immaculate Naam, the Name of the Lord; through the Guru's Teachings, the Lord reveals Himself. The filth of egotism which stained me for countless lifetimes has been washed away, by the Ambrosial Water of the Ocean of the Lord. 3 Please, do not take my karma into account, O my Lord and Master; please save the honor of Your slave. O Lord, if it pleases You, hear my prayer; servant Nanak seeks Your Sanctuary. 4 3 5 BASANT HINDOL, FOURTH MEHL: Each and every moment, my mind roams and rambles, and runs all over the place. It does not stay in its own home, even for an instant. But when the bridle of the Shabad, the Word of God, is placed over its head, it returns to dwell in its own home. 1 O Dear Lord of the Universe, lead me to join the Sat Sangat, the True Congregation, so that I may meditate on You, Lord. I am cured of the disease of egotism, and I have found peace; I have intuitively entered into the state of Samaadhi. 1 Pause This house is loaded with countless gems, jewels, rubies and emeralds, but the wandering mind cannot find them. As the water-diviner finds the hidden water, and the well is then dug in an instant, so do we find the object of the Name through the True Guru. 2 Those who do not find such a Holy True Guru - cursed, cursed are the lives of those people. The treasure of this human life is obtained when one's virtues bear fruit, but it is lost in exchange for a mere shell. 3 O Lord God, please be merciful to me; be merciful, and lead me to meet the Guru. Servant Nanak has attained the state of Nirvaanaa; meeting with the Holy people, he sings the Glorious Praises of the Lord. 4 4 6 BASANT HINDOL, FOURTH MEHL: Coming and going, he suffers the pains of vice and corruption; the body of the self-willed manmukh is desolate and vacant. He does not dwell on the Lord's Name, even for an instant, and so the Messenger of Death seizes him by his hair. 1 O Dear Lord of the Universe, please rid me of the poison of egotism and attachment. The Sat Sangat, Guru's True Congregation is so dear to the Lord. So join the Sangat, and taste the sublime essence of the Lord. 1 Pause Please be kind to me, and unite me with the Sat Sangat, the True Congregation of the Holy; I seek the Sanctuary of the Holy. I am a heavy stone, sinking down - please lift me up and pull me out! O God, Merciful to the meek, You are the Destroyer of sorrow. 2 I enshrine the Praises of my Lord and Master within my heart; joining the Sat Sangat, my intellect is enlightened. I have fallen in love with the Lord's Name; I am a sacrifice to the Lord. 3 O Lord God, please fulfill the desires of Your humble servant; please bless me with Your Name, O Lord. Servant Nanak's mind and body are filled with ecstasy; the Guru has blessed him with the Mantra of the Lord's Name. 4 5 7 12 18 7 37

[7] (1) If, when I attain Buddhahood, there should be inmyland a hell, a realm of hungry spirits or a realm of animals, may I notattain perfect Enlightenment. (2) If, when I attain Buddhahood, humans and devas in my land shouldafter death fall again into the three evil realms, may I not attainperfect Enlightenment. (3) If, when I attain Buddhahood, humans and devas in my land shouldnot all be the color of pure gold, may I not attain perfectEnlightenment. (4) If, when I attain Buddhahood, humans and devas in my land shouldnot all be of one appearance, and should there be any difference inbeauty, may I not attain perfect Enlightenment. (5) If, when I attain Buddhahood, humans and devas in my land shouldnot remember all their previous lives, not knowing even the eventswhich occurred during the previous hundred thousand kotis of nayutas ofkalpas, may I not attain perfect Enlightenment. (6) If, when I attain Buddhahood, humans and devas in my land shouldnot possess the divine eye of seeing even a hundred thousand kotis ofnayutas of Buddha-lands, may I not attain perfect Enlightenment. (7) If, when I attain Buddhahood, humans and devas in my land shouldnot possess the divine ear of hearing the teachings of at least ahundred thousand kotis of nayutas of Buddhas and should not rememberall of them, may I not attain perfect Enlightenment. (8) If, when I attain Buddhahood, humans and devas in my land shouldnot possess the faculty of knowing the thoughts of others, at leastthose of all sentient beings living in a hundred thousand kotis ofnayutas of Buddha-lands, may I not attain perfect Enlightenment. (9) If, when I attain Buddhahood, humans and devas in my land shouldnot possess the supernatural power of travelling anywhere in oneinstant, even beyond a hundred thousand kotis of nayutas ofBuddha-lands, may I not attain perfect Enlightenment. (10) If, when I attain Buddhahood, humans and devas in my land shouldgive rise to thoughts of self-attachment, may I not attain perfectEnlightenment. (11) If, when I attain Buddhahood, humans and devas in my land shouldnot dwell in the Definitely Assured State and unfailingly reachNirvana, may I not attain perfect Enlightenment. (12) If, when I attain Buddhahood, my light should be limited, unableto illuminate at least a hundred thousand kotis of nayutas ofBuddha-lands, may I not attain perfect Enlightenment. (13) If, when I attain Buddhahood, my life-span should be limited, evento the extent of a hundred thousand kotis of nayutas of kalpas, may Inot attain perfect Enlightenment. (14) If, when I attain Buddhahood, the number of the shravakas in myland could be known, even if all the beings and pratyekabuddhas livingin this universe of a thousand million worlds should count them duringa hundred thousand kalpas, may I not attain perfect Enlightenment. (15) If, when I attain Buddhahood, humans and devas in my land shouldhave limited life-spans, except when they wish to shorten them inaccordance with their original vows, may I not attain perfectEnlightenment. (16) If, when I attain Buddhahood, humans and devas in my land shouldeven hear of any wrongdoing, may I not attain perfect Enlightenment. (17) If, when I attain Buddhahood, innumerable Buddhas in the land ofthe ten quarters should not all praise and glorify my Name, may I notattain perfect Enlightenment. (18) If, when I attain Buddhahood, sentient beings in the lands of theten quarters who sincerely and joyfully entrust themselves to me,desire to be born in my land, and call my Name, even ten times, shouldnot be born there, may I not attain perfect Enlightenment. Excluded,however, are those who commit the five gravest offences and abuse theright Dharma. (19) If, when I attain Buddhahood, sentient beings in the lands of theten quarters, who awaken aspiration for Enlightenment, do variousmeritorious deedsand sincerely desire to be born in my land, should not, at their death,see me appear before them surrounded by a multitude of sages, may I notattain perfect Enlightenment. (20) If, when I attain Buddhahood, sentient beings in the lands of theten quarters who, having heard my Name, concentrate their thoughts onmy land, plant roots of virtue, and sincerely transfer their meritstowards my land with a desire to be born there, should not eventuallyfulfill their aspiration, may I not attain perfect Enlightenment. (21) If, when I attain Buddhahood, humans and devas in my land shouldnot all be endowed with the thirty-two physical characteristics of aGreat Man, may I not attain perfect Enlightenment. (22) If, when I attain Buddhahood, bodhisattvas in the Buddha-lands ofother quarters who visit my land should not ultimately and unfailinglyreach the Stage of Becoming a Buddha after One More Life, may I notattain perfect Enlightenment. Excepted are those who wish to teach andguide sentient beings in accordance with their original vows. For theywear the armour of great vows, accumulate merits, deliver all beingsfrom birth-and-death, visit Buddha-lands to perform the bodhisattvapractices, make offerings to Buddhas, Tathagatas, throughout the tenquarters, enlighten uncountable sentient beings as numerous as thesands of the River Ganges, and establish them in the highest, perfectEnlightenment. Such bodhisattvas transcend the course of pract