Virudhaka, Guardian of the South is known to increase people's wisdom, and is often shown holding a sword in his right hand.
Originally, Virudhaka was a king who wiped out Sakyamuni Buddha's clan, after being stopped by the Buddha three times.
He did so out of revenge for being mistreated by the Sakya clan when he visited them as a child.
Later on, Virudhaka becomes one of the Four Heavenly Kings, each of which leads an army of supernatural creatures who keep asuras (demons) at bay.
References:
Virudhaka: http://buddhistsutras.org/gallery/virudhaka.htm
Virudhaka was a king: http://en.wikipedia.org/wiki/Virudhaka
Why Virudhaka wiped out the Buddha's clan : http://venyifa.blogspot.com/2008/09/story-of-prince-virudhaka-massacre-of.html
The Four Heavenly Kings: http://en.wikipedia.org/wiki/Four_Heavenly_Kings
20030925
Ksitigarbha Bodhisattva
Ksitigarbha Bodhisattva is the Earth Store Buddha.
Originally a young Indian girl of the Brahmin caste. Due to her impiety, her mother suffered in hell after death. Concern for her mother led the young girl to make a great vow to save all beings from such torments. Thus, Ksitigarbha represents filial piety, the respect and honor for one's parents such that one chants the Sutra of Filial Piety.
IMHO this sutra shows that even a human being or a demon king will be reborn as bodhisattvas when they practiced merit transference as the Brahmin girl did after her mother's death.
The Three Worlds
Buddhism A to Z "T"
The Three Worlds consist of:
1) world of desire (san jye, kama loka),
2) world of form (triloka, utpattisthana, rupa-loka),
3) formless world (tiloka, uppattithana, arupa-loka).
"The Three Worlds refers to the world of desire, the world of form, and the formless world. Living beings within the world of desire still have desire--greed and lust. Living beings within the world of form do not have such heavy desire; however, they still have a physical form and appearance. They are still attached to appearances, and therefore, they are not apart from the marks of self, others, living beings, and lifespans. Living beings of the formless realm are without form or shape, yet they still have consciousness, and they are attached to that consciousness....
"Because living beings within these three worlds are still attached, they cannot get out. Only those who have been certified as having attained the fourth stage of Arhatship can completely escape. But Arhats still belong to the Lesser Vehicle; only Bodhisattvas belong to the Great Vehicle. . . ." (TT 47)
Tiloka also refers to the three worlds. The world of desire is the human world; the world of form, the deva world; and the formless world, the Brahma world.
The Three Worlds consist of:
1) world of desire (san jye, kama loka),
2) world of form (triloka, utpattisthana, rupa-loka),
3) formless world (tiloka, uppattithana, arupa-loka).
"The Three Worlds refers to the world of desire, the world of form, and the formless world. Living beings within the world of desire still have desire--greed and lust. Living beings within the world of form do not have such heavy desire; however, they still have a physical form and appearance. They are still attached to appearances, and therefore, they are not apart from the marks of self, others, living beings, and lifespans. Living beings of the formless realm are without form or shape, yet they still have consciousness, and they are attached to that consciousness....
"Because living beings within these three worlds are still attached, they cannot get out. Only those who have been certified as having attained the fourth stage of Arhatship can completely escape. But Arhats still belong to the Lesser Vehicle; only Bodhisattvas belong to the Great Vehicle. . . ." (TT 47)
Tiloka also refers to the three worlds. The world of desire is the human world; the world of form, the deva world; and the formless world, the Brahma world.
True Emptiness (poem)
Homage to Ganesha of the highest spirit,
the essence of Parvati, and the dance of life,
the creativity inspired by Shiva.
Subhuti and the Flower Shower provides inspiration for the following poem:
How is the true emptiness revealed?
Speak not of emptiness
not even the gods know emptiness.
This is the true emptiness.
the essence of Parvati, and the dance of life,
the creativity inspired by Shiva.
Subhuti and the Flower Shower provides inspiration for the following poem:
How is the true emptiness revealed?
Speak not of emptiness
not even the gods know emptiness.
This is the true emptiness.
20030923
Gandhara Art
Gandhara Art
Gandhara Era art shows the blend of Greek-inspired statues depicting the Buddha and his followers. These statues may or may not have inspired the Bodhisattva tradition, and the Mahayana practise of using images and icons rather than the word to depict a spiritual concept in Buddhism.
Gandhara Era art shows the blend of Greek-inspired statues depicting the Buddha and his followers. These statues may or may not have inspired the Bodhisattva tradition, and the Mahayana practise of using images and icons rather than the word to depict a spiritual concept in Buddhism.
20030922
Ganesha Protects My Blog
Homage to Ganesha of the highest spirit, the essence of Parvati, and the dance of life, the creativity inspired by Shiva.
Through the motivation for maintaining this blog, the highest spirit of creativity, Shiva and Parvati are worshiped
In a blog, since this is a private log of my thoughts - the mere intellectualization - I am only imparting facts, worshiping Ganesha where appropriate.
Most gurus, rishis and swamis will declare that intellectual works are in vain, since they are devoid of spiritual action.
As well, an ordinary person's response to the words of an intellectual person is to defer to them. The risk here is to decide on vanity rather than to be humble when other people praise your intellectual prowess. The unspoken caution from the ordinary person is to say, "Beware of your ego when I praise your intellect."
The appropriate response is to thank the ordinary person, and to follow up by closing with, "Now that's been acknowledged, I have nothing more to say."
Having written that, I close with this poem, ad-libbed:
Through the motivation for maintaining this blog, the highest spirit of creativity, Shiva and Parvati are worshiped
In a blog, since this is a private log of my thoughts - the mere intellectualization - I am only imparting facts, worshiping Ganesha where appropriate.
Most gurus, rishis and swamis will declare that intellectual works are in vain, since they are devoid of spiritual action.
As well, an ordinary person's response to the words of an intellectual person is to defer to them. The risk here is to decide on vanity rather than to be humble when other people praise your intellectual prowess. The unspoken caution from the ordinary person is to say, "Beware of your ego when I praise your intellect."
The appropriate response is to thank the ordinary person, and to follow up by closing with, "Now that's been acknowledged, I have nothing more to say."
Having written that, I close with this poem, ad-libbed:
Be ever watchful of the highest spirit in this dance of life. Be Ganesh guarding his mother Parvati. Be Shiva and replace your mind with the wisdom of the divine elephant, and memorize each transitory moment in satori.
Humanity is one family
"Two instances of Hindu Principles that symbolize the outcome of freedom of thought are the pronouncements made not today, but four thousand years back by unnamed rishis (Hindu ascetics) that, 'This world is one family' (Vasudaiva Kutumbakam) and that 'The Universal Reality is the same, but different people can call it by different names' (Ekam Sat Viprah Bahuda Vadanti). In these two proclamations made in ancient Hindu India, we see the seeds of globalism and freedom of thought, four thousand years before the world was to become the global village of today." - http://veda.wikidot.com/hindutva
My objection to the modern interpretation that "vasudaiva kutumbakam" is the seed of globalism, is that the English rendering, "this world is one family" refers not to the whole world, but to the person. "World" is an late English term referring to "the people as a whole", i.e. humanity, reality. A closer translation of "vasudaiva kutumbakam" would be "Humanity is one family."
vasuda, vasudha (`containing wealth'): the earth, world, globe - http://vedabase.net/v/vasuda, http://vedabase.net/v/vasudha
iva: adv. & conj. Thus, like, in like manner as; as, in some way, almost, scarcely - http://vedabase.net/i/iva
kutumb: household, family - http://vedabase.net/k/kutumb
akam: without desire i.e. an epithet of the Supreme. - http://vedabase.net/a/akam
Thus "vasudaiva kutumbakam" means "the world as ideal family".
"Ekam Sat Viprah Bahuda Vadanti" is from RgVeda 1.164 verse 46c, and is translated as:
ekam: adj. One - http://vedabase.net/e/ekam
sat: the Supreme, pure, spirit, eternal, the cause - http://vedabase.net/s/sat
viprah: sage - http://flaez.ch/cgi-bin/rv.pl?wort=vi/praa
bahuda: repeatedly - http://flaez.ch/cgi-bin/rv.pl?wort=bahudhaa/
vadanti - to call it. - http://flaez.ch/cgi-bin/rv.pl?wort=vadanti
But that quote from the RgVeda has continues on to read: "agnim yamam matarishvanam ahuh", which translates as "many gods the rishi call".
Thus, this line translates as:
One truth, the sage (repeatedly) calls it.
Many gods, the rishi call.
The implication is that Brahman has many names, the names of the devas and devis. Although Brahman is the one true God, a rishi may propitiate many gods representing aspects of Brahman.
Reference:
Sanskrit translations: http://vedabase.net
Rig Veda: http://flaez.ch/cgi-bin/rv.pl
Hindutva: http://veda.wikidot.com/hindutva
My objection to the modern interpretation that "vasudaiva kutumbakam" is the seed of globalism, is that the English rendering, "this world is one family" refers not to the whole world, but to the person. "World" is an late English term referring to "the people as a whole", i.e. humanity, reality. A closer translation of "vasudaiva kutumbakam" would be "Humanity is one family."
vasuda, vasudha (`containing wealth'): the earth, world, globe - http://vedabase.net/v/vasuda, http://vedabase.net/v/vasudha
iva: adv. & conj. Thus, like, in like manner as; as, in some way, almost, scarcely - http://vedabase.net/i/iva
kutumb: household, family - http://vedabase.net/k/kutumb
akam: without desire i.e. an epithet of the Supreme. - http://vedabase.net/a/akam
Thus "vasudaiva kutumbakam" means "the world as ideal family".
"Ekam Sat Viprah Bahuda Vadanti" is from RgVeda 1.164 verse 46c, and is translated as:
ekam: adj. One - http://vedabase.net/e/ekam
sat: the Supreme, pure, spirit, eternal, the cause - http://vedabase.net/s/sat
viprah: sage - http://flaez.ch/cgi-bin/rv.pl?wort=vi/praa
bahuda: repeatedly - http://flaez.ch/cgi-bin/rv.pl?wort=bahudhaa/
vadanti - to call it. - http://flaez.ch/cgi-bin/rv.pl?wort=vadanti
But that quote from the RgVeda has continues on to read: "agnim yamam matarishvanam ahuh", which translates as "many gods the rishi call".
Thus, this line translates as:
One truth, the sage (repeatedly) calls it.
Many gods, the rishi call.
The implication is that Brahman has many names, the names of the devas and devis. Although Brahman is the one true God, a rishi may propitiate many gods representing aspects of Brahman.
Reference:
Sanskrit translations: http://vedabase.net
Rig Veda: http://flaez.ch/cgi-bin/rv.pl
Hindutva: http://veda.wikidot.com/hindutva
20030921
Shiva Devotion, Buddhist Practice
I pay homage to Ganesha.
I pay homage to Parvati.
I pay homage to Shaiva.
Let their blessings shower forth...
Inspired by Irina, I will try to synthesize her music into my eclectic literary lifestyle as a Buddhist.
For at the core of my being, I do not exist: the world and its all its splendor is reflected in my soul.
Another source of inspiration is insomnia, so undoubtedly most of my brain is half-asleep. Supposedly I do not greatly appreciate the depth of the wisdom here intellectually.
However, emotionally and psychologically, the spiritual essence and the depths of my mind and body are at one.
If this is delusion, then it is a peaceful one.
For Love of a divine nature which is Buddha Nature arising to acceptance of sunyata, which is emptiness, is the ocean of mercy into which my heart-mind returns.
Please do not rationalize what was just written, and forget all about logical analysis of these words as psycho-social phenomena. This is not solely a reaction to insomnia.
Rather, this is Love expressing itself through me, all the devas and devis adoring the Godhead, radiating their loving-kindness.
These words are expressing the deepest love reflected from the noble source: the Absolute.
So be it.
I pay homage to Parvati.
I pay homage to Shaiva.
Let their blessings shower forth...
Inspired by Irina, I will try to synthesize her music into my eclectic literary lifestyle as a Buddhist.
For at the core of my being, I do not exist: the world and its all its splendor is reflected in my soul.
Another source of inspiration is insomnia, so undoubtedly most of my brain is half-asleep. Supposedly I do not greatly appreciate the depth of the wisdom here intellectually.
However, emotionally and psychologically, the spiritual essence and the depths of my mind and body are at one.
If this is delusion, then it is a peaceful one.
For Love of a divine nature which is Buddha Nature arising to acceptance of sunyata, which is emptiness, is the ocean of mercy into which my heart-mind returns.
Please do not rationalize what was just written, and forget all about logical analysis of these words as psycho-social phenomena. This is not solely a reaction to insomnia.
Rather, this is Love expressing itself through me, all the devas and devis adoring the Godhead, radiating their loving-kindness.
These words are expressing the deepest love reflected from the noble source: the Absolute.
So be it.
20030920
Om devadharmoyam priyasurasya
I humbly offer a translation of "Om devadharmoyam priyasurasya"...
om = Homage
deva = divine, heavenly; may pertain to both the feminine and masculine attributes of Divinity, i.e. the Indic Pantheon which represents the good in all things.
dharma = custom, practice, merit, virtue.
yam = offering
Priya = beloved, devoted
asura = the highest spirit
i.e. the divine and spiritual essence, transcending the personification of the Divine as god or goddess, "sura".
Thus, in English, the crudest approximation of the Sanskrit mantra is:
Divine & heavenly merit-offering to the Beloved Highest Spirit.
In the Priyasura rock carving, the devotee is holding prayer beads and is kneeling before an empty stupa. The stupa is topped with a trident.
Thus, symbologically, Priyasura is one of the asuras conquered by Shiva.
So the implication is that this Higher Spirit is accessible through devoted worship of the higher forms of Shiva (Vishnu, Durgha, Kali, etc.).
om = Homage
deva = divine, heavenly; may pertain to both the feminine and masculine attributes of Divinity, i.e. the Indic Pantheon which represents the good in all things.
dharma = custom, practice, merit, virtue.
yam = offering
Priya = beloved, devoted
asura = the highest spirit
i.e. the divine and spiritual essence, transcending the personification of the Divine as god or goddess, "sura".
Thus, in English, the crudest approximation of the Sanskrit mantra is:
Divine & heavenly merit-offering to the Beloved Highest Spirit.
In the Priyasura rock carving, the devotee is holding prayer beads and is kneeling before an empty stupa. The stupa is topped with a trident.
Thus, symbologically, Priyasura is one of the asuras conquered by Shiva.
So the implication is that this Higher Spirit is accessible through devoted worship of the higher forms of Shiva (Vishnu, Durgha, Kali, etc.).
Gandhara
The Influence of Gandhara on Serindia
In 100 CE, with the Fourth Buddhist Councils, the Kushan ruler Kanishka, a patron of Buddhism, helps popularize a Greco-Buddhist renaissance that may have inspired the Mahayana tradition of the bodhisattva.
Gandharan Orphans
Gandhara Buddhist sculptures also were the first concrete representations of the Buddha.
Prior to such artwork, the traditional Indian representation was an empty chair or dais, to show that Buddhism was not originally idol worship, but a metaphor for a well-lived life that transcended ritual.
After converting to Buddhism in 260 BCE, the Mauryan ruler Ashoka built monolithic pillars with carved epigraphs crowned by capitals, rock-cut architecture, and stupas. Few statues of the Buddha were sculpted by Indians between 500 BCE and 100 BCE.
According to the Met Museum timeline for the Mauryan Empire, "in 254 BCE, Ashoka had monumental edicts on Buddhism carved into rocks and caves throughout his empire."
Original post: September 20, 2003 02:18 PM PDT
Updated: January 8 1953H
In 100 CE, with the Fourth Buddhist Councils, the Kushan ruler Kanishka, a patron of Buddhism, helps popularize a Greco-Buddhist renaissance that may have inspired the Mahayana tradition of the bodhisattva.
Gandharan Orphans
Gandhara Buddhist sculptures also were the first concrete representations of the Buddha.
Prior to such artwork, the traditional Indian representation was an empty chair or dais, to show that Buddhism was not originally idol worship, but a metaphor for a well-lived life that transcended ritual.
After converting to Buddhism in 260 BCE, the Mauryan ruler Ashoka built monolithic pillars with carved epigraphs crowned by capitals, rock-cut architecture, and stupas. Few statues of the Buddha were sculpted by Indians between 500 BCE and 100 BCE.
According to the Met Museum timeline for the Mauryan Empire, "in 254 BCE, Ashoka had monumental edicts on Buddhism carved into rocks and caves throughout his empire."
Original post: September 20, 2003 02:18 PM PDT
Updated: January 8 1953H
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