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Anjulian (1019-1020)
Solhe (1020-1033)
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ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
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ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
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ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
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Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
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Chhant (1278)
Vaar Malaar (1278-91)
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ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
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<blockquote data-quote="Archived_member14" data-source="post: 168784" data-attributes="member: 586"><p>Harry ji,</p><p></p><p></p><p></p><p></p><p>Rebirth is actually a resultant consciousness (of karma) performing the particular function. Not only rebirth, but *all* instances of consciousness carry over all that has preceded by way of contiguity condition. Understanding this is one basis upon which belief in rebirth is built.</p><p></p><p></p><p></p><p>Hmm.. I believe that our position changes according to circumstance and depending on the context. Just below you admit to seeing a need to dismiss rebirth altogether.</p><p></p><p>Anyway, there is one important point I would like to make which I think needs to be given close attention.</p><p></p><p>The kind of study that I am trying to encourage here is not one which relies on evidence, but on the development of wisdom. It is only wisdom which can lead to the wearing away and final eradication of doubt. In stating that, “No one truly knows what happens on death, so I guess one should keep an open mind”, what is being pointed at is not the need for understanding / wisdom, but desire for evidence. </p><p></p><p>But what does it mean to seek evidence and to find one? Can evidence whether direct or indirect solve the problem of doubt? For example, if you were somehow transported to a heavenly abode or had a vivid memory about past lives, would this in any way lessen doubt? No. Because given your thoughts go in another direction and as time passes, you’d question if whether those experiences were real. If I asked you what you ate last night and whether it was delicious, would you not take some time to think before giving an answer and still be somewhat unsure? </p><p></p><p>This is why true knowledge is not knowledge about conventional things, situations and events which depends on memory and thinking, but about realities. This means that when mental and physical phenomena are studied by wisdom, doubt with regard to what these are is being directly addressed. This is why the “doubt” which is seen as a fetter and an obstacle to wisdom, is defined in terms of knowledge about reality and nothing to do with conventional knowledge about this and that. </p><p></p><p>Understanding and accepting rebirth is therefore not about coming to know what happens at death. After all, how would you know if you are already dead and who can tell you about his death? And if you found yourself suddenly in a heaven realm and got the impression that you just died as a human being, this is all “thinking” which does nothing to reduce doubt. And what does it mean then to keep an open mind about this? This too is reflection of doubt and not of understanding. </p><p></p><p>On the other hand, having understood karma “now” and distinguishing this from what is result of karma, and knowing the nature of doubt itself, rebirth as a resultant consciousness, life in other planes of existence such as the hell, animal and heavenly realms becomes object of increased certainty and confidence. This kind of knowledge is more reliable than the kind you would have in relation to say, the taste of the steak you had just last night, not to mention those that form much of what we go by and are the product of hearsay. These are dependent on memory and thinking and insisted upon by force of attachment to particular concepts and story lines. The one in relation to realities on the other hand, involve the gradual accumulation of understanding which at some point becomes unshakable. </p><p></p><p></p><p></p><p>And I suggested more than once, that the problem is not the belief in rebirth, but in the *attachment to self* when thinking about past and future lives. And attachment is not just about this, but about everything that happens in *this* life. Which means that you in thinking the story about “me” in this life alone, is not better than someone else who makes an appeal to his past and future lives. So when someone has expectations that he will attain liberation in a future life, this is no different from when you insist that it can happen in this very life. Indeed the one may have elements of acceptance of one's own limitations, whereas the other is from not knowing the extent of one's own ignorance and breeds arrogance. </p><p></p><p>When rebirth is accepted, it is unavoidable that there will be thoughts about past and future lives. But is this necessarily done with attachment? Not if it is in fact a statement about conditionality. Indeed one knowledge gained from such consideration is the fact that this life that we know, is *not* the only one there is and any arrogance that we have towards our cognitive abilities is thereby dealt with. </p><p></p><p>In any case, I have pointed out to you again and again, that a correct understanding about karma and rebirth comes from seeing “now” as the only time to understand and that this discourages thinking in terms of the past and future. So really, is the problem not in fact in the attachment to “this life alone” which then causes you to think in terms of who you were, are now and will be? And is it not worse that you consider this good and positive? </p><p></p><p>There are several Buddhists who express their lack of confidence in the Path in thinking that they can practice hard to achieve enlightenment in this very life. The Buddha in one of his discourses talked about crossing a rushing river by neither struggling nor standing still. He said that those who struggle (as in this example) will sink, and which reflects an annihilationist bent. And he said that those who stand still (as in those who appeal to future life and lack a sense of urgency) will be washed away, and which is an eternalist bent. The Middle Way on the other hand is neither struggling nor standing still, but refers right understanding “now”.</p><p></p><p>You probably think that thinking along such lines as, “this harry would be toast, as I would have no memory of my previous life” is an instance of detachment. The fact is that it is attachment to an annihilationist view “now”, which you will not see because it feels right to you. But from where I stand, what I see is a struggle to get things done. </p><p></p><p></p><p></p><p>Well, there is a change from moment to moment with each new consciousness arising. But you get a sense of continuity as the same person, not because you see a connection between one consciousness and the next, but as a result of memory and thinking. Now just because you do not have memory of your last life, your rejection based on this is meaningless, not being result of any kind of understanding. On the other hand, someone who understands the five aggregates for what they are knows that this is how these ever were and will be. Just because you do not remember who you were in your last life does not mean that Harry ji is a stranger to any of those beings (set of five aggregates) that went before. </p><p></p><p></p><p></p><p>Which won't happen so long as I am referring to realities and you keep insisting on going by the illusory world of concepts. If you think that you could reject rebirth after understanding it, then you are not talking about the kind of “understanding” that I've been referring to. Understanding of this kind goes hand in hand with increased confidence, so rather than rejection, one would have increased confidence in the concept of rebirth. Which in my case is extremely weak since mine is primarily built upon intellectual understanding. There is however a stage at the level of realization, which is direct insight into causes and conditions, it is here that confidence in rebirth becomes unshakable. </p><p></p><p></p><p></p><p></p><p>This caused some annoyance.</p><p>Harry ji, have you ever seen me express my understanding in similar terms as the above? Have you not got the impression that I reject the mainstream interpretation of the Buddha's teachings? Even if you think that I'm probably the one who has wrong understanding and that the above author better represents the Buddha's intent, do you think it right to use what he says as basis for your argument with me?</p><p></p><p>I have always talked about the need to refer to the reality now as object of study. Do you have an argument against this? If so, please tell me what it is. </p><p></p><p></p><p></p><p></p><p>If every state is good, why are you here telling me and other people what is right and what is wrong? </p><p></p><p></p><p></p><p>There was a thread about quotes from movies which I could not help smiling upon reading some of the messages. This is because it often happens that on reading here and elsewhere expressions by Sikhs, which would call to mind the image of the Amitabh Bachchans and Shah Rukh Khans of Bollywood. People in reaction clap and cheer and tears come in the eyes. But this is only attachment and the blurry vision of ignorance and wrong understanding</p><p></p><p>What you are doing Harry ji, is seeing through your own idealism. You are not the one who is born with no legs or two noses. And I’m sure that you are thankful not to have been born retarded. Nature comes down to objects experienced through the senses, these are physical phenomena which therefore can’t be said to be cruel or kind. Objects experienced through the eye, nose, tongue and ear are either pleasant or unpleasant and this is reflection of good and bad results of karma. Those experienced through touch are pleasant or unpleasant and accordingly felt as pleasant or painful. All these however are extremely fleeting. But due to ignorance, attachment or aversion follows and often proliferates to making that which is not a problem, into a problem.</p><p></p><p>Someone with no legs will have a hard time moving around and therefore experience lots of physical pain. *This* is what it means to receive the result of bad karma. It makes no difference if such experience is followed by attachment, aversion, wrong understanding or wisdom, on the part of the person himself or in the mind of an outside observer. These reactions point to each person's accumulated tendencies and have nothing to do with karma. </p><p></p><p>You in projecting your idealism are only expressing wrong understanding and inability to discriminate between what is karma and what is result of karma. In other words you are simply seeing what you like to see. </p><p></p><p>“Low state” may be too strong an expression when applied to a human being born with a physical or mental handicap. After all being a human *is* a result of good karma. But there is also the effect of support karma which causes variations in birth. And although it is impossible to know if whether a particular disability came with conception or later on during pregnancy, if it is in fact the former, then identifying the birth as inferior is not something you should object to. Do you have a problem if I said that beings in the hell and animals plains are of lower birth as compared to human and heavenly realms? If so, can you show me that this is not due to some projected ideal?</p><p></p><p></p><p></p><p>If they have good health, which means little physical pain, then it must be result of good karma. Their attitude otherwise is a different matter and you should not mix these two and then use this as background to highlight your own view of things. </p><p></p><p>Yes, it would be more appropriate to consider states rooted in ignorance, attachment and aversion as being low, and in contrast, wisdom and all other good states should be considered exalted. But if this is the case, and given that good actions lead to good results and bad actions to bad results, why any objection then, to judgements as high or low?</p><p></p><p></p><p></p><p>A little shift of perception will reveal to you how far idealism has taken you away from reality. But actually, although you may not admit it, I think that you do realize that you can't maintain such a position for more than a few seconds each time that the thought arises. When arguing with me however, there appear to come to the fore other motivating forces, and why there is so much fervour. ;-)</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 168784, member: 586"] Harry ji, Rebirth is actually a resultant consciousness (of karma) performing the particular function. Not only rebirth, but *all* instances of consciousness carry over all that has preceded by way of contiguity condition. Understanding this is one basis upon which belief in rebirth is built. Hmm.. I believe that our position changes according to circumstance and depending on the context. Just below you admit to seeing a need to dismiss rebirth altogether. Anyway, there is one important point I would like to make which I think needs to be given close attention. The kind of study that I am trying to encourage here is not one which relies on evidence, but on the development of wisdom. It is only wisdom which can lead to the wearing away and final eradication of doubt. In stating that, “No one truly knows what happens on death, so I guess one should keep an open mind”, what is being pointed at is not the need for understanding / wisdom, but desire for evidence. But what does it mean to seek evidence and to find one? Can evidence whether direct or indirect solve the problem of doubt? For example, if you were somehow transported to a heavenly abode or had a vivid memory about past lives, would this in any way lessen doubt? No. Because given your thoughts go in another direction and as time passes, you’d question if whether those experiences were real. If I asked you what you ate last night and whether it was delicious, would you not take some time to think before giving an answer and still be somewhat unsure? This is why true knowledge is not knowledge about conventional things, situations and events which depends on memory and thinking, but about realities. This means that when mental and physical phenomena are studied by wisdom, doubt with regard to what these are is being directly addressed. This is why the “doubt” which is seen as a fetter and an obstacle to wisdom, is defined in terms of knowledge about reality and nothing to do with conventional knowledge about this and that. Understanding and accepting rebirth is therefore not about coming to know what happens at death. After all, how would you know if you are already dead and who can tell you about his death? And if you found yourself suddenly in a heaven realm and got the impression that you just died as a human being, this is all “thinking” which does nothing to reduce doubt. And what does it mean then to keep an open mind about this? This too is reflection of doubt and not of understanding. On the other hand, having understood karma “now” and distinguishing this from what is result of karma, and knowing the nature of doubt itself, rebirth as a resultant consciousness, life in other planes of existence such as the hell, animal and heavenly realms becomes object of increased certainty and confidence. This kind of knowledge is more reliable than the kind you would have in relation to say, the taste of the steak you had just last night, not to mention those that form much of what we go by and are the product of hearsay. These are dependent on memory and thinking and insisted upon by force of attachment to particular concepts and story lines. The one in relation to realities on the other hand, involve the gradual accumulation of understanding which at some point becomes unshakable. And I suggested more than once, that the problem is not the belief in rebirth, but in the *attachment to self* when thinking about past and future lives. And attachment is not just about this, but about everything that happens in *this* life. Which means that you in thinking the story about “me” in this life alone, is not better than someone else who makes an appeal to his past and future lives. So when someone has expectations that he will attain liberation in a future life, this is no different from when you insist that it can happen in this very life. Indeed the one may have elements of acceptance of one's own limitations, whereas the other is from not knowing the extent of one's own ignorance and breeds arrogance. When rebirth is accepted, it is unavoidable that there will be thoughts about past and future lives. But is this necessarily done with attachment? Not if it is in fact a statement about conditionality. Indeed one knowledge gained from such consideration is the fact that this life that we know, is *not* the only one there is and any arrogance that we have towards our cognitive abilities is thereby dealt with. In any case, I have pointed out to you again and again, that a correct understanding about karma and rebirth comes from seeing “now” as the only time to understand and that this discourages thinking in terms of the past and future. So really, is the problem not in fact in the attachment to “this life alone” which then causes you to think in terms of who you were, are now and will be? And is it not worse that you consider this good and positive? There are several Buddhists who express their lack of confidence in the Path in thinking that they can practice hard to achieve enlightenment in this very life. The Buddha in one of his discourses talked about crossing a rushing river by neither struggling nor standing still. He said that those who struggle (as in this example) will sink, and which reflects an annihilationist bent. And he said that those who stand still (as in those who appeal to future life and lack a sense of urgency) will be washed away, and which is an eternalist bent. The Middle Way on the other hand is neither struggling nor standing still, but refers right understanding “now”. You probably think that thinking along such lines as, “this harry would be toast, as I would have no memory of my previous life” is an instance of detachment. The fact is that it is attachment to an annihilationist view “now”, which you will not see because it feels right to you. But from where I stand, what I see is a struggle to get things done. Well, there is a change from moment to moment with each new consciousness arising. But you get a sense of continuity as the same person, not because you see a connection between one consciousness and the next, but as a result of memory and thinking. Now just because you do not have memory of your last life, your rejection based on this is meaningless, not being result of any kind of understanding. On the other hand, someone who understands the five aggregates for what they are knows that this is how these ever were and will be. Just because you do not remember who you were in your last life does not mean that Harry ji is a stranger to any of those beings (set of five aggregates) that went before. Which won't happen so long as I am referring to realities and you keep insisting on going by the illusory world of concepts. If you think that you could reject rebirth after understanding it, then you are not talking about the kind of “understanding” that I've been referring to. Understanding of this kind goes hand in hand with increased confidence, so rather than rejection, one would have increased confidence in the concept of rebirth. Which in my case is extremely weak since mine is primarily built upon intellectual understanding. There is however a stage at the level of realization, which is direct insight into causes and conditions, it is here that confidence in rebirth becomes unshakable. This caused some annoyance. Harry ji, have you ever seen me express my understanding in similar terms as the above? Have you not got the impression that I reject the mainstream interpretation of the Buddha's teachings? Even if you think that I'm probably the one who has wrong understanding and that the above author better represents the Buddha's intent, do you think it right to use what he says as basis for your argument with me? I have always talked about the need to refer to the reality now as object of study. Do you have an argument against this? If so, please tell me what it is. If every state is good, why are you here telling me and other people what is right and what is wrong? There was a thread about quotes from movies which I could not help smiling upon reading some of the messages. This is because it often happens that on reading here and elsewhere expressions by Sikhs, which would call to mind the image of the Amitabh Bachchans and Shah Rukh Khans of Bollywood. People in reaction clap and cheer and tears come in the eyes. But this is only attachment and the blurry vision of ignorance and wrong understanding What you are doing Harry ji, is seeing through your own idealism. You are not the one who is born with no legs or two noses. And I’m sure that you are thankful not to have been born retarded. Nature comes down to objects experienced through the senses, these are physical phenomena which therefore can’t be said to be cruel or kind. Objects experienced through the eye, nose, tongue and ear are either pleasant or unpleasant and this is reflection of good and bad results of karma. Those experienced through touch are pleasant or unpleasant and accordingly felt as pleasant or painful. All these however are extremely fleeting. But due to ignorance, attachment or aversion follows and often proliferates to making that which is not a problem, into a problem. Someone with no legs will have a hard time moving around and therefore experience lots of physical pain. *This* is what it means to receive the result of bad karma. It makes no difference if such experience is followed by attachment, aversion, wrong understanding or wisdom, on the part of the person himself or in the mind of an outside observer. These reactions point to each person's accumulated tendencies and have nothing to do with karma. You in projecting your idealism are only expressing wrong understanding and inability to discriminate between what is karma and what is result of karma. In other words you are simply seeing what you like to see. “Low state” may be too strong an expression when applied to a human being born with a physical or mental handicap. After all being a human *is* a result of good karma. But there is also the effect of support karma which causes variations in birth. And although it is impossible to know if whether a particular disability came with conception or later on during pregnancy, if it is in fact the former, then identifying the birth as inferior is not something you should object to. Do you have a problem if I said that beings in the hell and animals plains are of lower birth as compared to human and heavenly realms? If so, can you show me that this is not due to some projected ideal? If they have good health, which means little physical pain, then it must be result of good karma. Their attitude otherwise is a different matter and you should not mix these two and then use this as background to highlight your own view of things. Yes, it would be more appropriate to consider states rooted in ignorance, attachment and aversion as being low, and in contrast, wisdom and all other good states should be considered exalted. But if this is the case, and given that good actions lead to good results and bad actions to bad results, why any objection then, to judgements as high or low? A little shift of perception will reveal to you how far idealism has taken you away from reality. But actually, although you may not admit it, I think that you do realize that you can't maintain such a position for more than a few seconds each time that the thought arises. When arguing with me however, there appear to come to the fore other motivating forces, and why there is so much fervour. ;-) [/QUOTE]
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Wonderful Excerpts Of SPN Member Confused Ji's Post
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