As an elephant in the battlefield withstands arrows shot from bows all around, even so, shall I endure abuse There are many, indeed, who lack virtue.
A tamed elephant is led into a crowd, and the king mounts a tamed elephant. Best among men is the subdued one who endures abuse.
In the same time, we purify we star to do virtues but we still face our own negative past deed, what can take any form as possible.
Because few of us will understand what we going trough we need to rely on two things we never give up on us.
Rely on our true nature
When we meditate we get to understand our true nature and in time of trouble that vast compassionate state is our refuge.
Tara, Chenrezig all deities care for us, we practice then but we forgot that we can rely on them more than we think when family and friends turns there back we can fully on them.
Yes the path is full of hardship that will be lying saying the path is something we just walk, from the Buddha to all past masters we can see they all had same hardships. They also develop that inner strength.
Traditionally, prayer flags are used to promote peace, compassion, strength, and wisdom. The flags do not carry prayers to gods, which is a common misconception; rather, we believe the prayers and mantras will be blown by the wind to spread the good will and compassion into all pervading space. let’s wish this world will be free from the pandemic and everyone will be having a colorful life as in the pics 👇🏻👇🏻🙏🏻🙏🏻🥰🥰 #StaySafeStayHealthy
The purpose of meditation is to realize the nature of mind. You should begin your meditation by taking refuge and cultivating boundless love because when you meditate on the basis of love, your mind becomes all-pervasive, and only in such a boundless state will you realize the nature of mind as it truly is. Love is also your actual refuge, your actual protection. If you meditate without boundless love as a basis, if meditation is based on a mere intellectual understanding of emptiness, it will become merely conceptual. Once you have given rise to boundless love, rest in a natural state while sustaining clear awareness. Clear awareness recognizes all thoughts and feelings that arise in your mind. At times, there will be a moment where no thoughts are present, a space in-between thoughts, and in this space you will experience the nondual nature of mind. As you continue your practice of sustaining awareness, this space of knowing your true nature will become longer, until it always remains. In order to realize the true nature of mind—the blissful dharmakaya—you must realize that the way things appear, pleasant or unpleasant, is your own mind. Samsara is nothing else but the grasping at these thoughts and feelings. All happiness is a thought; all suffering is a thought. All thoughts arise from the belief in duality, the belief in a self existing separately from the other. In reality there is no delineation between self and other. When you meditate you gain a direct experience of this. However, while many people are able to control their mind during meditation, only a few are able to bring this experience into their daily lives. If we do not merge meditation with daily conduct, we will miss the whole purpose of meditation, which is to diminish our clinging to thoughts and emotions. Once you have experienced your true nature—the blissful dharmakaya of boundless love—and merge it with your daily life, all external appearances and inner thoughts will appear as dream-like illusions. H.E. Garchen Rinpoche (Meditation instructions given on October 17, 2020, at GBI)
8. RECOGNIZING THAT ALL LIVING BEINGS ARE OUR MOTHERS
Generating bodhichitta, the main path to enlightenment, depends upon universal compassion and cherishing love, which in turn depend upon affectionate love.
To enhance our affectionate love for all living beings, we begin by contemplating how they are all our mothers.
Since it is impossible to find a beginning to our mental continuum it follows that we have taken countless rebirths in the past; and if we have had countless rebirths we must have had countless mothers.
Where are all these mothers now?
They are all the living beings alive today.
It is incorrect to reason that our mothers of former lives are no longer our mothers just because a long time has passed since they actually cared for us.
If our present mother were to die today, would she cease to be our mother?
No, we would still regard her as our mother and pray for her happiness.
The same is true of all our previous mothers – they died, yet they remain our mothers.
It is only because of the changes in our external appearance that we do not recognize each other.
In our daily life, we see many different living beings, both human and non-human.
We regard some as friends, some as enemies and most as strangers.
These distinctions are made by our mistaken minds; they are not verified by valid minds.
Rather than following such mistaken minds, it would be better to regard all living beings as our mothers.
Whoever we meet, we should think, ‘This person is my mother.’
In this way, we shall feel equally warm towards all living beings.
The Primordial Buddha, representing the Dharmakaya (truth body of enlightenment) according to the Nyingma Tradition of Tibetan Buddhism.
Samantabhadra Buddha arises from the early Nyingma Tantric literature of the Guhyagarbha Tantra and others. He is typically blue-black in colour, naked, having Buddha Appearance (although not typical), with the hands in meditation gesture and the legs in vajra posture. He embraces the consort Samantabhadri. She is light coloured and also naked.
A true humanist who served without first seeing the religion of the person!
Messiah of the Poor. Amarjeet Singh Sudan. Dies of COVID-19.
The people of India lost an important and prominent social worker Amarjeet Singh Sudan by COVID-19. Amarjeet was admitted to the hospital 15 days ago after he was having breathing difficulties.
Amarjeet is often known as ‘Father Theresa’ in Indore after he helped hundreds of people that were left to die on the roads.
He passed away at the Gurjar Hospital and was being treated for COVID-19 in the ICU ward. Due to pre-existing conditions of heart, diabetes, and suffered from cardiac arrest.
Amarjeet was also knows as ‘Angel in Turban’ due to the work he did for the poor and those who also died. He performed the final rites of thousands of people who died on the streets and had no one to look after their bodies. He would bring people off the streets to nursing homes and provided medical treatment to those who couldn’t afford it. Also, police officers would regularly contact him when they found someone ill on the streets.
Amarjeet became famous after he used his turban to cover the dead corpse of a girl without clothes who drowned in 2006 at Bilawali lake, UP.
At the young age of 14, he started serving the poor and needy.🙏🙏
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Ten Teachings of Guru Nanak Dev Ji You Must Know
Posted byDaily Sikh Updates November 5, 2014 Leave a commenton Ten Teachings of Guru Nanak Dev Ji You Must Know
Ten Teachings About Guru Nank Dev Ji You Must Know
Not in any particular order
1)There is One God
“There is but One God, His name is Truth, He is the Creator, He fears none, he is without hate, He never dies, He is beyond the cycle of births and death, He is self illuminated, He is realized by the kindness of the True Guru. He was True in the beginning, He was True when the ages commenced and has ever been True, He is also True now.” (Japji)
2)There is No Hindu, There is No Muslim
This pronouncement was substantial as it referred to the day and age in which Guru Nanak Dev Ji lived: Hindus and Muslims of India constantly and bitterly fought each other over the issue of religion. The Guru meant to emphasise that, ultimately, in the eyes of God, it is not religion that determines a person’s merits, but one’s actions. The Guru witnessed the Mughal invasion of India, and saw the horrors inflicted upon the common people by the invaders. Guru Nanak Dev Ji did not hesitate to speak up against injustice:
3) Guru Nanak Dev Ji laid forth three basic principles by which every human being should abide:
1. Naam Japna Guru ji led the Sikhs directly to practise Simran and Naam Japna – meditation on God through reciting, chanting, singing and constant remembrance followed by deep study & comprehension of God’s Name and virtues. In real life to practice and tread on the path of Dharam(righteousness) – The inner thought of the Sikh thus stays constantly immersed in praises and appreciation of the Creator and the ONE ETERNAL GOD Waheguru.
2. Kirat Karni He expected the Sikhs to live as honourable householders and practise Kirat Karni – To honestly earn by ones physical and mental effort while accepting both pains and pleasures as GOD’s gifts and blessings. One is to stay truthful at all times and, fear none but the Eternal Super Soul. Live a life founded on decency immersed in Dharam – life controlled by high spiritual, moral and social values.
3. Vand Chakna. The Sikhs were asked to share their wealth within the community by practising Vand Chakna – “Share and Consume together”. The community or Sadh Sangat is an important part of Sikhism. One must be part of a community that is living the flawless objective values set out by theSikh Gurus and every Sikh has to contribute in whatever way possible to the common community pool. This spirit of Sharing and Giving is an important message from Guru Nanak.
4) Women and Men Equality
“We are born of woman, we are conceived in the womb of woman, we are engaged and married to woman. We make friendship with woman and the lineage continued because of woman. When one woman dies, we take another one, we are bound with the world through woman. Why should we talk ill of her, who gives birth to kings? The woman is born from woman; there is none without her. Only the One True Lord is without woman” (Guru Nanak, Var Asa, pg. 473)
5) Sarbatt Da Bhaala
In the Sikh ardas (Prayer) we as for peace and well being for all of mankind, it’s one of the most important teachings.
6) Guru Nanak Dev Ji emphasised:
“Truth is high but higher still is truthful living.’
7) Guru Nanak Dev Ji Taught by Example:
Like all the Gurus after him, Guru Nanak Dev Ji preached by example. During a time of great social conflict and religious decay, his message served as a fresh, uncorrupted approach towards spirituality and God. The Guru founded the institutions of Gurdwara, Sangat and Pangat. He introduced the concept of suitability for Guruship by ignoring his sons and appointing Bhai Lehna Ji as the second Sikh Guru to continue spreading his teachings. He departed for heavenly abode on September 7, 1539. The message of the Guru Ji took almost 240 years to unfold, and so, in accordance with the Will of God, the soul of Guru Nanak Dev Ji merged into the souls of his nine successors.
8) Equality of humans
When in the middle east, the west and the rest of asia slavery, varna/class and race discrimination was rife and respect between the different classes and caste was at a peak, Guru Nanak preached against discrimination and prejudices due to race, caste, status, etc. He said: “See the brotherhood of all mankind as the highest order of Yogis; conquer your own mind, and conquer the world.” (SGGS page 6); also “There is one awareness among all created beings.” (page 24) and finally “One who recognizes the One Lord among all beings does not talk of ego. ||4||” (page 432). He urges all the peoples of the world to “conquer” their minds to these evil practises. All human beings had the light of the Lord and were the same — only by subduing one’s pride and ego could one see this light in all.
9) Universal message for all people
It had been a custom at the time for religious leaders to address only their own congregation and for segregation of the different religions — but Guru Nanak broke with tradition and spoke to all of humanity. To the Muslim he said: “And when, O Nanak, he is merciful to all beings, only then shall he be called a Muslim. ||1||” (page 141); to the Hindu, he said “O Nanak, without the True Name, of what use is the frontal mark of the Hindus, or their sacred thread? ||1||” (page 467); and to all he preached: “To take what rightfully belongs to another is like a Muslim eating pork, or a Hindu eating beef.” (page 141).
10) Honest Living
Guru Nanak was a great traveller. He walked thousands of miles on foot. He spent about thirty years of his life traveling. He went to the East, the South, the North and the West. He went to Ceylon and Kashmir. His friends Bala and Mardana were also with him. They traveled for a pretty long time. They would stay for the night at some village and start next morning Guru Nanak and his friends would sing hymns and the people of the village would come to hear them.
One day Guru Nanak reached Eminabad. There lived a poor carpenter. His name was Lalo. The Guru stayed with Lalo who served him with loving care. Guru Nanak enjoyed the simple food of Bhai Lalo very much. He stayed there for some days. There was also a very rich man, Malik Bhago in that village. He wanted to make a show of his money. He gave a big feast. He invited many people to this feast. Guru Nanak was also invited. But Nanak would not go. Malik Bhago came to the Guru and said, “Why don’t you come to my rich feast, 0 Nanak? Am I no better than a poor carpenter?”
“No, Malik Bhago. I see no difference between man and man. I like simple food so I stayed with Bhai Lalo. If you must take me along, I am ready to go,” replied Nanak.
Guru Nanak Squeezing the foodSo Guru Nanak went to the feast. He took with him some simple food from Bhai Lalo’s house. When the rich food was served to all, Guru Nanak also sat down among the people. Before anybody started eating, Guru Nanak stood up. He held in one hand the simple food which he had brought from the poor man’s house. In the other hand he took the rich food from the feast. All the people looked at him in surprise. He squeezed the two foods. From the poor man’s food came drops of milk and from the rich man’s food fell drops of blood. All the people were surprised.
Malik Bhago was very angry. He felt small. He asked Guru Nanak why he had done this magic. Guru Nanak said, “This is not magic, this is the truth. A poor man’s food is clean. He works hard for it. That is why milk runs out from it. Your food is not clean. You do not get it by honest work. You are unkind to the people who work for you. You squeeze their blood. That is why blood has come out of your rich food.” Malik Bhago could say nothing. He bowed before the Guru and promised to be kind to the workers and to work honestly with his own hands.
“Work harder and share with others Nanak, You will see God this way.”
“The Lord knows our needs and gives, Few there are that praise His blessings, He who thanks the Lord and in His will lives, 0 Nanak, is the King of kings.”
“If it please the Lord in holy water I would bathe. If it pleases Him not worthless is that pilgrimage In the whole world of ours None without actions, sees the Lord.”
“Cruelty, false love, greed and anger are four streams of fire. They who fall into them are burnt, O Nanak. Only those are saved who cling to His feet.”
11) SANGAT AND PANGAT – In order to implement his teaching Guru Nanak brought a social and religious revolution by providing a platform of SANGAT and PANGAT where people would sit together, pray together, and eat together without any caste, colour, creed, or faith. Nobody was considered inferior or superior regardless of his birth and wealth.
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Posted byDaily Sikh UpdatesNovember 5, 2014Posted inSikhi AwarenessTags:Guru Nanak Dev Ji
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Being of the mind, there is nothing, Not even the tiniest thing like an atom, Or a mote of dust which is not of the same mind nature. All is nakedly pure, unmade by the lower mind. This realization is the state of illumination of the Buddhas of the Three Times… Their symbolic "Buddha Palace of Light.” In their profundity or attainment-gambhria- Is the Buddha being, the Fruit, the Real. Remain within this profundity, undistracted. No need to discipline body or voice, All will come spontaneously. There is nothing in THIS to realize: Understand that whatever is apparent is without own-being. All phenomena are egoless and Dharmadhatu, the mind realm, is completely free of thought. The great transcending knowledge beyond duality is the Holy Spirit In which all is sameness. As the Great River flows on whatever meditation sitting you do silently, This then is always the Buddha’s nature, enlightenment. The world just isn’t there, And all is the great Bliss. All dharmas and every single thing is void in essence, And being void cannot be grasped by the mind, So automatically we are cleansed of attachment. Beyond intellect, within the mind nothing arises. This is the path of all the Buddhas-enlightened ones.“ -By Rungjung Rigpe Dorje, The 16th Gyalwa Karmapa
Often people find my non-theistic stance confusing in regards to my valuation of religion, and my own proactive and substantial participation in religious life and liturgical functions. While this typically poses few concerns for my Buddhist brethren, one of the more life-giving aspects of my aforestated participation in religious life has been the completion of a Christian Seminary graduate degree and my ordination and functioning as a priest within the Old Catholic/Independent Sacramental tradition. Among my colleagues in this arena, I sometimes attract confused eyes.
The beautiful thing about liturgical spirituality is that it doesn’t demand any particular creed to experience and enter into. Rather, it demands attention, embodiment, contemplation, and surrender. The gifts that grow out of practicing these disciplines on a consistent basis are all but impossible to quantify, but to say that they lend themselves toward a deepened experience of life as a whole is both accurate and insufficient.
One need not maintain (especially literally) any antiquated metaphysical conceptions of (for instance) a three-tiered universe to appreciate the mystery that is reality’s creative potency under any other name giving rise to myriad forms, and to stand in awe of it. One need not expect prayer to miraculously change one’s physical world to stand assured that it transforms one’s psychic structures, and expands one’s emotional body. One need not profess a virgin birth to grok the power of metaphor and hyperbole to express all but inexpressible conceptions of value in directing one toward attention worthy matters. One need not “believe” in a literal bodily resurrection to experience the revitalizing waves of substantial presence echoing through time. One need not adopt Aristotelian metaphysics to experience the transubstantiating powers of focused attention to render the ordinary sacred at every juncture of life.
Religion and faith are such richer fields of inquiry and experience than can be found in the tremendously limited perspectives and vernaculars of inerrancy, literalism, and creeds.
In essence, the religious person is one who is capable of standing consciously amidst the unknown, and perhaps even the unknowable, while daring to name (if even tentatively) that which can be named, so as to be shared. And at the end of the day there is little of more value to the human lifespan than the sharing and mutual beholding of experience, especially those strewn with uncertainty and wonder.