Buddha Dharma - practices

https://dharmaebooks.org/

https://adarshah.org/history/

https://www.lotsawahouse.org

https://www.khyentsevision.org/

 

 

The Vedic Biology on Pregnancy - Garbha Upanishad - from Project ŚIVO'HAṂ

 https://youtu.be/nWxb4hUNiWk

Linga Bhairavi Sadhana for Navratri from Isha (a few notes from Deity Yoga in Tibetan Buddhism and Sanskrit transliteration)

1. Aarti (Invocation with a lit oil lamp)

Hey Devi ... (making infinite signs with the oil lamp)
Ati Mahimā Yute Bhairavī (one infinity sign and 1/8th of the second completed)
Sadā Roudra Vadana Yuta (the oil lamp goes a bit downwards from the starting point and starts to raise) Mūrti (raise the oil lamp in front)
Svikuru Mam Tava Nissīma Karuṇā (the oil lamp goes a bit downwards from the starting point) Kaṭākṣe (raise the oil lamp in front)
Savinayam (bow half way and lower the oil lamp a little) Tava Pavana Mahā Śakti Rupe Samarpanam (bow fully reaching with the lamp in the position from the start)

2. Devi Stuthi (Chant 1,3,6,9,11 cycles)

Jai Bhairavī Devi Gurubhyo Namaḥ Śrī
Jai Bhairavī Devi Svayaṁbhu Namaḥ Śrī
Jai Bhairavī Devi Swa Dhāriṇī Namaḥ Śrī
Jai Bhairavī Devi Mahā Kalyāṇī Namaḥ Śrī
Jai Bhairavī Devi Mahā Bhadrani Namaḥ Śrī
Jai Bhairavī Devi Maheśvarī Namaḥ Śrī
Jai Bhairavī Devi Nageśwari Namaḥ Śrī
Jai Bhairavī Devi Viśweśwari Namaḥ Śrī
Jai Bhairavī Devi Someśwari Namaḥ Śrī
Jai Bhairavī Devi Duḥkha Saṃhārī Namaḥ Śrī
Jai Bhairavī Devi Hiraṇyā Garbhiṇī Namaḥ Śrī

Jai Bhairavī Devi Amṛta Varṣini Namaḥ Śrī
Jai Bhairavī Devi Bhakta Rakṣini Namaḥ Śrī
Jai Bhairavī Devi Saubhāgya Dāyinī Namaḥ Śrī
Jai Bhairavī Devi Sarva Janani Namaḥ Śrī
Jai Bhairavī Devi Garbha Dāyinī Namaḥ Śrī
Jai Bhairavī Devi Śūnya Vāsinī Namaḥ Śrī
Jai Bhairavī Devi Mahā Nandinī Namaḥ Śrī
Jai Bhairavī Devi Vāmeśwari Namaḥ Śrī
Jai Bhairavī Devi Karma Pālini Namaḥ Śrī
Jai Bhairavī Devi Yonīśwari Namaḥ Śrī
Jai Bhairavī Devi Liṅga Roopini Namaḥ Śrī

Jai Bhairavī Devi Śyāma Sundarī Namaḥ Śrī
Jai Bhairavī Devi Trinetrini Namaḥ Śrī
Jai Bhairavī Devi Sarva Maṅgali Namaḥ Śrī
Jai Bhairavī Devi Mahā Yoginī Namaḥ Śrī
Jai Bhairavī Devi Kleśa Nāśinī Namaḥ Śrī
Jai Bhairavī Devi Ugra Roopini Namaḥ Śrī
Jai Bhairavī Devi Divya Kāminī Namaḥ Śrī
Jai Bhairavī Devi Kāla Roopini Namaḥ Śrī
Jai Bhairavī Devi Triśūla Dhāriṇī Namaḥ Śrī
Jai Bhairavī Devi Yakṣa Kāminī Namaḥ Śrī
Jai Bhairavī Devi Mukti Dāyinī Namaḥ Śrī

Oṃ Mahā Devi Liṅga Bhairavī Namaḥ Śrī
Oṃ Śri Śāmbhavī Liṅga Bhairavī Namaḥ Śrī
Oṃ Mahā Śakti Liṅga Bhairavī Namaḥ Śrī Namaḥ Śrī Namaḥ Śrī Devi Namaḥ Śrī

Meaning as per (https://youtu.be/_ccHfBKcHew)

Praise in awe to Inner Being The Guru offering Devotional Beauty

Praise in awe to Inner Being The Self-Manifested offering Devotional Beauty

Praise in awe to Inner Being The Self-Reliant offering Devotional Beauty

Praise in awe to Inner Being The Bringer of Fortune offering Devotional Beauty

Praise in awe to Inner Being The Great Guardian offering Devotional Beauty

Praise in awe to Inner Being The Great Goddess offering Devotional Beauty

Praise in awe to Inner Being The Goddess of Serpents offering Devotional Beauty

Praise in awe to Inner Being The Goddess of the Universe offering Devotional Beauty

Praise in awe to Inner Being The Goddess of the Moon offering Devotional Beauty

Praise in awe to Inner Being The Destroyer of Suffering offering Devotional Beauty

Praise in awe to Inner Being The Womb of Creation offering Devotional Beauty

Praise in awe to Inner Being The One Showering Elixir of Immortality offering Devotional Beauty

Praise in awe to Inner Being The Protector of Devotees offering Devotional Beauty

Praise in awe to Inner Being The Bestower of Good Fortune offering Devotional Beauty

Praise in awe to Inner Being The Mother of All offering Devotional Beauty

Praise in awe to Inner Being The Bestower of Motherhood offering Devotional Beauty

Praise in awe to Inner Being The One who dwells in inner spaciousness offering Devotional Beauty

Praise in awe to Inner Being The Great Daughter / Joy offering Devotional Beauty

Praise in awe to Inner Being The Goddess of the Left offering Devotional Beauty

Praise in awe to Inner Being The Ruler of Karma offering Devotional Beauty

Praise in awe to Inner Being The Goddess of the Yoni (organ of generation) offering Devotional Beauty

Praise in awe to Inner Being One with a Linga Form offering Devotional Beauty

Praise in awe to Inner Being The Dark and Beautiful One offering Devotional Beauty

Praise in awe to Inner Being The Three-Eyed One offering Devotional Beauty

Praise in awe to Inner Being The One who Bestows Auspiciousness on All offering Devotional Beauty

Praise in awe to Inner Being The Great Yogini offering Devotional Beauty

Praise in awe to Inner Being The Destroyer of Hindrances offering Devotional Beauty

Praise in awe to Inner Being The Fierce One offering Devotional Beauty

Praise in awe to Inner Being The One who Enticed the Divine (Śiva) offering Devotional Beauty

Praise in awe to Inner Being The Embodiment of Time / Destruction / Death offering Devotional Beauty 

Praise in awe to Inner Being The Trident (symbol for the three main Nadis (subtle energy channels) Ida, Pingala and Sushumna) Bearer offering Devotional Beauty

Praise in awe to Inner Being The One who Enticed the Yakṣa (Śiva) offering Devotional Beauty

Praise in awe to Inner Being The Bestower of Liberation offering Devotional Beauty

3. Achala Arpanam (Dissolution sitting still with eyes open for 12 to 15 minutes but no more than 21 minutes)

4. Rest with eyes closed

5. Aarti (Dedication with a lit oil lamp)

Hey Devi ... (making infinite signs with the oil lamp)
Ati Mahimā Yute Bhairavī (one infinity sign and 1/8th of the second completed)
Sadā Roudra Vadana Yuta (the oil lamp goes a bit downwards from the starting point and starts to raise) Mūrti (raise the oil lamp in front)
Svikuru Mam Tava Nissīma Karuṇā (the oil lamp goes a bit downwards from the starting point) Kaṭākṣe (raise the oil lamp in front)
Savinayam (bow half way and lower the oil lamp a little) Tava Pavana Mahā Śakti Rupe Samarpanam (bow fully reaching with the lamp in the position from the start)

Mokṣa

Thursday is a day of the week where according to The 7 Spiritual Laws of Success as taught by Deepak Chopra it is suitable to set our desires.

In Upanishads it is said that "You are what your deepest desire is. As is your desire so is your will, as is your will so is your deed, as is your deed so is your destiny."

Usually religions such as Christianity go against desire which most Christians when they enter the path to salvation perceive as passions. Fortunately Vedanta is not against desire. In fact it goes on with desire as being life affirmative. Exploring one's desire can be pursued with reflective inquiry: What do I want ? What do I really, really want ? What is my deepest desire ?

In the conditioned state of existence desires are linked with the objects of desire. The desire is for this or that, where this can be an experience that would fulfill a perceived lack and bring pleasure or happiness or bliss.

Between that which is desired and Now which is what we live in the present moment there is a perceived 'gap'. Not as a gap between two thoughts or two sensations but as a gap in time which conditioned states of existence perceive as moving from one desire to another. In the conditioned state of existence desires for material things are sought as a source of pleasure, desires for relations or more elaborate human constructs such as work or relationships as a source of happiness and wisdom as a source of bliss. The thing is desiring from a place of lack doesn't bring fulfillment as ultimately that lack would reassert itself. Also in the realm of mind each experience brings the opposite, pleasure if chosen over and over brings pain, happiness as in resisting to change brings unhappiness and bliss as in pursuing one's own and closing down to people suffering brings misery.

The seers of the Upanishads looking into this deeply have found the aims of humans existence or Purushatras. The 4th aim added later on is Mokṣa. Originally wasn't added because people were more in tune with existence and following the other 3 aims of human existence: Kama, Artha, Dharma would reach Mokṣa as a natural unfolding. But later on due to moving to Kali Yuga which requires more elaborate explanations in order for the people not to think that's nothing other than the other 3 and neglect the pursuing with diligence of the 3 and miss out on the 4th, the 4th that is Mokṣa was explicitly added.

Mokṣa is to not be identified with the object of desire but rather be the essence of desire which is pure awareness. Disidentifying with the objects of desire means moving from cyclic existence caused by repetitive cycles of action-memory-desire to essence identity, from object referral which is caused by identification with object consciousness which perceives the world of objects (which are sensations, images, feelings, thoughts) as being split from the experiencer and thus having a separate identity which is perceived as 'the world out there' or 'the others' which causes reactivity and further experience of the cyclic nature of conditioned human existence, that is action-memory-desires, what the seers called Maya, to Self referral, from seeking love to Being love. Object referral comes with clinging to the objects of desire and resistance to change which causes attachment. Self referral is Being at ease with what is. Being Here and Now.

Liberation, that is Mokṣa or as The Buddha named it Nirvaṇa is to not cling to that which is not real, that is to form (which is sensations, images, feelings, thoughts) that arise in consciousness, are experienced in consciousness and subside in consciousness, but to that which gives rise to form. The insight that The Buddha attained under the Bodhi tree is that not clinging to a particular desire but instead dwell in the innate goodness of human nature gives rise to freedom. The story of Buddha's enlightenment as told by Krishna Das is that while The Buddha was meditating under the Bodhi tree he remembered when he was a child with his father in the field and that he was happy, the insight that The Buddha attained is that the good feeling was not by coming into contact of the senses with something that causes pleasure and it wasn't either by removing something unpleasant from the senses. Thus the feeling good is innate.

This feeling good is the ground of existence, pure awareness, the gap between two thoughts, the field of infinite possibilities. A desire that arises from pure awareness has infinite organizing power.

The Buddhists meditating on that have come up with such a desire that paves the way to liberation, that is Bodhicitta.

An intention to cultivate Bodhicitta that I learned from Dalai Lama:

To fulfill the interest of oneSelf and others I generate the mind for awakening.

A thought blessed by Dalay Lama and Desmond Tutu that I learned from Nawang Khechog to cultivate metta, that is friendliness, is:

May all be kind to each other.