Cha Sum Bklta4

Total Page:16

File Type:pdf, Size:1020Kb

Cha Sum Bklta4 Cha Sum The Ritual of the Three Parts translated by Carol Savvas and Lodro Tulku Foundation for the Preservation of the Mahayana Tradition FPMT Education Services FPMT Inc. 1632 SE 11th Avenue Portland, OR 97214 USA www.fpmt.org Educati on Services at FPMT Internati onal Offi ce off ers a vast range of Buddhist study programs, prayer books, and practi ce materials from © 2009 FPMT Inc. the Gelugpa lineage. Our study programs meet the needs of beginners All rights reserved. through to the most advanced students, from courses introducing Bud- dhism to the study of Tibetan and the highest philosophical texts. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, record- As the Dharma takes root in the West, we make clear translati ons of Bud- dhist texts, prayers, and teachings available through our study programs ing, or by any informati on storage and retrieval system or tech- and publicati ons. We work with translators around the world to provide nologies now known or developed, without permission in writi ng texts in English, Spanish, Chinese, French, German, and many others. from the publisher. Working in collaborati on with the Lama Yeshe Wisdom Archive, we pub- Set in Calibri 12.5./15, Century Gothic, and Lydian BT. lish Buddhist prayer books, sadhanas, retreat materials, and practi ce texts, many with commentary by Lama Thubten Yeshe and Lama Zopa Rinpoche. We also off er DVDs and CDs of prayers and teachings that in- Printed in the USA. spire and inform. Whatever your interest, FPMT Educati on Services pro- vides the materials you need to actualize the Buddhist path. Educati on Services FPMT Internati onal Offi ce 1632 SE 11th Avenue Portland OR 97214 (503) 808-1588 educati [email protected] www.fpmt.org Cha Sum: The Ritual of the Three Parts 3 Foundation for the Preservation of the Mahayana Tradition Cha Sum The Ritual of Three Parts The Foundati on for the Preservati on of the Mahayana Traditi on (FPMT) is a dynamic worldwide organizati on devoted to educati on and public service. This ritual is said to be very powerful to eliminate obstacles which Established by Lama Thubten Yeshe and Lama Zopa Rinpoche, FPMT touch- es the lives of beings all over the world. In the early 1970s, young Western- occur in one’s life and spiritual practi ce. It is oft en performed by ers inspired by the intelligence and practi cality of the Buddhist approach lamas for the sake of one who is sick, when the illness is thought made contact with these lamas in Nepal and the organizati on was born. to be caused by a class of spirits. This ritual follows the injunc- Now encompassing over 150 Dharma centers, projects, social services and ti ons of the Buddha, who taught that one should not harm any publishing houses in thirty-three countries, we conti nue to bring the en- living being, even those who do harm to oneself, and therefore, lightened message of compassion, wisdom, and peace to the world. rather than using wrathful means to harm the interfering spirits, We invite you to join us in our work to develop compassion around the world! one off ers them tormas, praises, and various off erings such as Visit our web site at www.fpmt.org to fi nd a center near you, a study pro- water, fl owers, incense, lights, perfume, food, and music. gram suited to your needs, practi ce materials, meditati on supplies, sacred art, and online teachings. We off er a membership program with benefi ts One who wishes to do the ritual called “Three Parts” should ar- such as Mandala magazine and discounts at the online Foundati on Store. range tormas and off erings according to the existi ng traditi on. And check out some of the vast projects Lama Zopa Rinpoche has developed to preserve the Mahayana traditi on and help end suff ering in the world to- day. Lastly, never hesitate to contact us if we can be of service to you. The Way to Bless the Offerings OM VAJRA YAKSHA HUM Foundati on for the Preservati on of the Mahayana Traditi on 1632 SE 11th Avenue OM VAJRA JVALA ANALA HANA DAHA PACHA MATHA Portland, OR 97214 USA BHANJA RANA HUM PHAT (503) 808-1588 www.fpmt.org OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM 4 Cha Sum: The Ritual of the Three Parts Cha Sum: The Ritual of the Three Parts 17 Everything becomes empty. Out of empti ness from OM comes a Torma Offering to the Pretas vast, jewelled vessel in which the syllable OM melts into light and transform into godly substances, water for the feet, water for the NAMA SAMANTA BUDDHANAM SARVA TATHAGATA mouth, fl owers, incense, lights, perfume, food and sound and be- AVALOKITE OM SAMBHARA SAMBHARA HUM 3x come clear, unobstructed and as extensive as space. Reciti ng three ti mes, make torma off erings to the pretas. OM ARGHAM AH HUM OM PADYAM AH HUM OM VAJRA PUSHPE AH HUM Dedication OM VAJRA DHUPE AH HUM OM VAJRA ALOKE AH HUM By the power of this great practi ce of giving for the sake of all OM VAJRA GANDHE AH HUM living beings, may I att ain the self-born state of a buddha, and OM VAJRA NAIVIDYA AH HUM through this practi ce of giving may I be able to liberate all who OM VAJRA SHAPTA AH HUM have not been liberated by the victorious ones of the past. SARVA MANGALAM The Way to Bless the Torma OM SVABHAVA VISHUDDHE DHARMA / TE VAJRA SIDDHI HUM / NAMA SARVA TATHAGATEBHYO VISHVA MUKHEBHYA / Colophon: SARVA TADKHAMUDGATE SPHARANAH IMAM GAGANA Through whatever wholesome imprints arise from the eff ort of this practi ce, may KHAM SVAHA / OM AMRITE HUM PHAT / OM AKARO all undesired occurrences of all mother living beings be pacifi ed, and fi nally, may MUKHAM SARVA DHARMANAM ADYA NUDPANNA TVADTA / all beings accomplish the ground and path and the two states [of generati on and NAMA SARVA TATHAGATA AVALOKITE / OM SAMBHARA completi on]. May this become the cause to att ain the victorious state of the four SAMBHARA HUM / OM RU RU SPURU JVALATISHTHA SIDDHA bodies of the Buddha. LOCHANI SARVA ARTHA SANGHANI SVAHA This [Tibetan] text was printed by the Tibetan Cultural Printi ng Press, Dharmasala, in 1984. Calligraphed by Jinpa Gyatso. By the power of my own thought, By the power of the blessings of the tathagatas, Translated from the Tibetan by Carol Savvas and Lodro Tulku and originally pub- And by the power of the dharmadhatu, lished in Transformati on into the Exalted State, Opuscula Tibetan, Fasc. 18, June Whatever purposes are thought of, 1987, Tibet-Insti tut, 8486 Rikon, Switzerland. Lightly edited for the use of FPMT May all these be unobstructedly fulfi lled. students by Ven. Constance Miller, FPMT Educati on Department, February 2004. Thus reciti ng the words of truth. 16 Cha Sum: The Ritual of the Three Parts Cha Sum: The Ritual of the Three Parts 5 bounds of your pledge and remove the illnesses of my sponsor. All you spirits, go back to your own places. SARVA BIGNANA GACHA Part One: Reciti ng this, think that all the geg interfering spirits go back to Offering to the Worldly Protectors their own places. of the Ten Directions Offerings to the Don The Invitation OM DEVA NAGA YAKSHA GANDHARVA ASURA GARUDA KINNARA MAHORA MANUSHA AMANUSHA SAPARIVARA O Lords, come and be seated. PRAVARSADKARAM ARGHAM PRATICCHA SVAHA In the present ti me of fi ve degenerati ons, although this is such a bad place for you to come and stay, in order to protect the GACHA teachings of Buddha Shakyamuni and to give us assistance, please come to this very place. O powerful directi on protectors The eight classes of Don spirits and their entourage depart to their and worldly protectors, richly endowed with power, compassion, own places. method, and pledges. You gods, rishis, pretas, rakshas, nagas, knowledge-holders, kings, all you owners of interferences, all of Offerings to the Worldly Protectors you who show yourselves in mighty forms, come and be seated, OM RUTRAYE / OM SHATA SAHASRA AKSHIYE / OM you worldly protectors of the ten directi ons. AGNIYE/ OM YAMAYE / OM NIRITIYE / OM VARUNAYE / OM When you are invited for the sake of the propagati on of the Bud- VAYOVIYE / OM KUVAIRAYE / OM URDHAM BRAHMANAYE dha’s teachings, please come and enjoy these off erings, which are SURYAGRAHA ADHIPATAYE CHANDRA NAKSHATA ADHIPATAYE / OM ARDHAPRITHIVIBHYA ASUREBHYA off ered for the sake of all living beings. NAGEBHYA SAPARIVARA PRAVARASADKARAM ARGHAM OM EH HYA HI DASHADIKA LOKAPALA SAPARIVARA SAMAYE PRATICCHA SVAHA SVAHA GACHA Offerings The directi on protectors and their entourage depart to their own OM RUTRAYE / OM SHATA SAHASRA AKSHIYE / OM AGNIYE / places. OM YAMAYE / OM NIRITIYE / OM VARUNAYE / OM VAYOVIYE / OM KUVAIRAYE / OM URDHAM BRAHMANAYE SURYA GRAHA ADHIPATAYE CHANDRA NAKSHATA ADHIPATAYE / OM ARDHAPRITHIVIBHYA ASUREBHYA NAGEBHYA SAPARIVARA PRAVARASADKARAM ARGHAM PRATICCHA SVAHA 6 Cha Sum: The Ritual of the Three Parts Cha Sum: The Ritual of the Three Parts 15 OM GUNGGUNG SVAHA SAPARIVARA NAIVIDYA PRATICCHA Thus off ering water for the mouth. SVAHA OM GUNGKARI GUNGKARI SVAHA OM PICHIPICHI SVAHA / KAMALAYE TAM OM GUNGGUNG SVAHA SAPARIVARA SHAPTA PRATICCHA SVAHA Thus off ering seats. And then: OM RUTRAYE / OM SHATA SAHASRA AKSHIYE / OM AGNIYE / OM GUNGKARI GUNGKARI SVAHA OM PICHIPICHI OM YAMAYE / OM NIRITIYE / OM VARUNAYE / OM VAYOVIYE/ SVAHA / OM GUNGGUNG SVAHA SAPARIVARA / NAMA OM KUVAIRAYE / OM URDHAMBRAHMANAYE SURYAGRAHA SARVA TATHAGATABHYO / VISHVA MUKHEBHYA / SARVA ADHIPATAYE CHANDRA NAKSHATA ADHIPATAYE / OM TADKHAMUDGATE SPHARANAH IMAM GAGANA KHAM ARDHAPRITHIVIBHYA ASUREBHYA NAGEBHYA SAPARIVARA GRIHNA IDAM BALIMTE SVAHA 3x PRAVARSADKARAM PADYAM PRATICCHA SVAHA OM RUTRAYE / OM SHATA SAHASRA AKSHIYE / OM AGNIYE / Reciti ng three ti mes, make the torma off ering.
Recommended publications
  • Buddha Speaks Mahayana Sublime Treasure King Sutra (Also Known As:) Avalokitesvara-Guna-Karanda-Vyuha Sutra Karanda-Vyuha Sutra
    Buddha speaks Mahayana Sublime Treasure King Sutra (Also known as:) Avalokitesvara-guna-karanda-vyuha Sutra Karanda-vyuha Sutra (Tripitaka No. 1050) Translated during the Song Dynasty by Kustana Tripitaka Master TinSeekJoy Chapter 1 Thus I have heard: At one time, the Bhagavan was in the Garden of the Benefactor of Orphans and the Solitary, in Jeta Grove, (Jetavana Anathapindada-arama) in Sravasti state, accompanied by 250 great Bhiksu(monk)s, and 80 koti Bodhisattva-Mahasattvas, whose names are: Vajra-pani(Diamond-Hand) Bodhisattva-Mahasattva, Wisdom-Insight Bodhisattva-Mahasattva, Vajra-sena(Diamond-Army) Bodhisattva-Mahasattva, Secret- Store Bodhisattva-Mahasattva, Akasa-garbha(Space-Store) Bodhisattva-Mahasattva, Sun- Store Bodhisattva-Mahasattva, Immovable Bodhisattva-Mahasattva, Ratna- pani(Treasure-Hand) Bodhisattva-Mahasattva, Samanta-bhadra(Universal-Goodness) Bodhisattva-Mahasattva, Achievement of Reality and Eternity Bodhisattva-Mahasattva, Eliminate-Obstructions(Sarva-nivaraNaviskambhin) Bodhisattva-Mahasattva, Great Diligence and Bravery Bodhisattva-Mahasattva, Bhaisajya-raja(Medicine-King) Bodhisattva-Mahasattva, Avalokitesvara(Contemplator of the Worlds' Sounds) Bodhisattva-Mahasattva, Vajra-dhara(Vajra-Holding) Bodhisattva-Mahasattva, Ocean- Wisdom Bodhisattva-Mahasattva, Dharma-Upholding Bodhisattva-Mahasattva, and so on. At that time, there were also many gods of the 32 heavens, leaded by Mahesvara(Great unrestricted God) and Narayana, came to join the congregation. They are: Sakra Devanam Indra the god of heavens, Great
    [Show full text]
  • Book Reviews - Matthew Amster, Jérôme Rousseau, Kayan Religion; Ritual Life and Religious Reform in Central Borneo
    Book Reviews - Matthew Amster, Jérôme Rousseau, Kayan religion; Ritual life and religious reform in Central Borneo. Leiden: KITLV Press, 1998, 352 pp. [VKI 180.] - Atsushi Ota, Johan Talens, Een feodale samenleving in koloniaal vaarwater; Staatsvorming, koloniale expansie en economische onderontwikkeling in Banten, West-Java, 1600-1750. Hilversum: Verloren, 1999, 253 pp. - Wanda Avé, Johannes Salilah, Traditional medicine among the Ngaju Dayak in Central Kalimantan; The 1935 writings of a former Ngaju Dayak Priest, edited and translated by A.H. Klokke. Phillips, Maine: Borneo Research Council, 1998, xxi + 314 pp. [Borneo Research Council Monograph 3.] - Peter Boomgaard, Sandra Pannell, Old world places, new world problems; Exploring issues of resource management in eastern Indonesia. Canberra: Centre for Resource and Environmental Studies, Australian National University, 1998, xiv + 387 pp., Franz von Benda-Beckmann (eds.) - H.J.M. Claessen, Geoffrey M. White, Chiefs today; Traditional Pacific leadership and the postcolonial state. Stanford, California: Stanford University Press, 1997, xiv + 343 pp., Lamont Lindstrom (eds.) - H.J.M. Claessen, Judith Huntsman, Tokelau; A historical ethnography. Auckland: Auckland University Press, 1996, xii + 355 pp., Antony Hooper (eds.) - Hans Gooszen, Gavin W. Jones, Indonesia assessment; Population and human resources. Canberra: Research School of Pacific and Asian Studies, Australian National University, 1997, 73 pp., Terence Hull (eds.) - Rens Heringa, John Guy, Woven cargoes; Indian textiles in the East. London: Thames and Hudson, 1998, 192 pp., with 241 illustrations (145 in colour). - Rens Heringa, Ruth Barnes, Indian block-printed textiles in Egypt; The Newberry collection in the Ashmolean Museum, Oxford. Oxford: Clarendon Press, 1997. Volume 1 (text): xiv + 138 pp., with 32 b/w illustrations and 43 colour plates; Volume 2 (catalogue): 379 pp., with 1226 b/w illustrations.
    [Show full text]
  • Dona Sutta (A 4.36) Deals, in Poetic Terms, with the Nature of the Awakened Saint in a Brief but Dramatic Dialogue
    A 4.1.4.6 Aṅguttara Nikya 4, Catukka Nipāta 1, Paṭhama Paṇṇāsaka 4, Cakka Vagga 6 (Pāda) Doṇa Sutta 13 The Doṇa Discourse (on the Footprint) | A 4.36/2:37 f Theme: The Buddha is the only one of a kind Translated by Piya Tan ©2008, 2011 1 Versions of the Sutta Scholars have identified five versions of the (Pāda) Doṇa Sutta, that is, (1) Pali (Pāda) Doṇa Sutta A 4.36/2:37 f; (2) Chinese 輪相經 lúnxiàng jīng1 SĀ 101 = T2.99.28a20-28b18;2 (3) Chinese 輪相經 lúnxiàng jīng3 SĀ2 267 = T2.100.467a26-b24; (4) Chinese (sutra untitled)4 EĀ 38.3 = T2.125.717c18-718a12;5 (5) Gāndhārī *Dhoṇa Sutra6 [Allon 2001:130-223 (ch 8)]. There is no known Sanskrit or Tibetan version. Although the text is well known today as the “Doṇa Sut- ta,”7 the sutta’s colophon (uddāna) lists it as the mnemonic loke (“in the world”), which comes from the phrase jāto loke saṁvaddho at its close (A 3:39,1 f); hence, it should technically be called the Loka Sutta (A 2:44,15). The colophons of the Burmese and Siamese editions, however, give doṇo as a variant read- ing.8 The untitled Chinese version, EĀ 38.3 is unique in mentioning that Doṇa (simply referred to as 彼梵 志 póluómén, “the brahmin”), after listening to the Buddha’s instructions on the five aggregates and the six internal faculties and six external sense-objects, and practising the teaching, in due course, “attained the pure Dharma-eye” (得法眼淨 dé fǎ yǎnjìng) that is, streamwinning (T2.125.718a12).
    [Show full text]
  • A Study of Buddhist Sites in Karnataka
    International Journal of Academic Research and Development International Journal of Academic Research and Development ISSN: 2455-4197 Impact Factor: RJIF 5.22 www.academicjournal.in Volume 3; Issue 6; November 2018; Page No. 215-218 A study of Buddhist sites in Karnataka Dr. B Suresha Associate Professor, Department of History, Govt. Arts College (Autonomous), Chitradurga, Karnataka, India Abstract Buddhism is one of the great religion of ancient India. In the history of Indian religions, it occupies a unique place. It was founded in Northern India and based on the teachings of Siddhartha, who is known as Buddha after he got enlightenment in 518 B.C. For the next 45 years, Buddha wandered the country side teaching what he had learned. He organized a community of monks known as the ‘Sangha’ to continue his teachings ofter his death. They preached the world, known as the Dharma. Keywords: Buddhism, meditation, Aihole, Badami, Banavasi, Brahmagiri, Chandravalli, dermal, Haigunda, Hampi, kanaginahally, Rajaghatta, Sannati, Karnataka Introduction of Ashoka, mauryanemperor (273 to 232 B.C.) it gained royal Buddhism is one of the great religion of ancient India. In the support and began to spread more widely reaching Karnataka history of Indian religions, it occupies a unique place. It was and most of the Indian subcontinent also. Ashokan edicts founded in Northern India and based on the teachings of which are discovered in Karnataka delineating the basic tents Siddhartha, who is known as Buddha after he got of Buddhism constitute the first written evidence about the enlightenment in 518 B.C. For the next 45 years, Buddha presence of the Buddhism in Karnataka.
    [Show full text]
  • WND-CD Pop-Up Glossary
    THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY acharya (Skt) An honorific title meaning teacher, conferred upon a priest who guides the conduct of disciples and serves as an example to them. Abbreviations: Skt = Sanskrit; Chin = Chinese; Kor = Korean; Jpn = Japanese; b. = born; d. = died; r. = reign; n.d. = no dates; c. = circa; fl. = flourished THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY acting administrator Hojo Yoshitoki (1163–1224), the second regent of the Kamakura government. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY administrator of priests An official rank within the Buddhist priesthood.The administrator of priests as the highest-ranking official was general supervisor over the other priests and nuns. Later the system of ranking for priests became a matter of formalism, with such titles bestowing honor but indicating no specific function or position. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY Agama sutras A generic term for the Hinayana sutras. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY Ajatashatru A king of the state of Magadha in India. Incited by Devadatta, he killed his father, King Bimbisara, a follower of Shakyamuni, and ascended the throne to become the most influential ruler of his time. Later he contracted a terrible disease and, in remorse for his evil acts, converted to Buddhism and supported the First Buddhist Council for the compilation of Shakyamuni’s teachings. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY Ajitavati See Hiranyavati. THE WRITINGS OF NICHIREN DAISHONIN POP-UP GLOSSARY alaya-consciousness Also called “storehouse consciousness.” The level of consciousness where the results of one’s actions (karma), good or evil, accumulate as karmic potentials or “seeds” that later produce the results of happiness or suffering.
    [Show full text]
  • The One Hundred and Eight Names of the Exalted Jambhala
    The One Hundred and Eight Names of the Exalted Jambhala The One Hundred and Eight Names of the Exalted Jambhala In the Indian Language [Sanskrit]: Ārya Jambhala Nāma Ashtashataka [ārya- jambhala-nāma-ashtashataka] In the Tibetan Language: P’akpa Dzambhalay Ts’en Gyatsagyaypa [‘phags pa dzambha la’i mtshan brgya rtsa brgyad pa] In the English Language: The One Hundred and Eight Names of the Exalted Jambhala [The Exalted Jambhala’s One Hundred and Eight Names] HOMAGE TO THE EXALTED PROTECTOR FROM DETRIMENT. [The Yaksha’s Question to Vajrapani:] {The Yaksha asked Vajrapani, the Lord of Secrets:} “Now then, the Yaksha Who Lives in Isolated Places, The One Finely Adorned with Golds, The One Utterly Beautified by Precious Gems, The One Similar to an Intensely Burning Fire Is active in the Braided Realm, However, deeply saluting at the two honored feet Of the Lord of Secrets, the Holder of the Vajra, I ask something which arose during deep meditative absorption: ‘O Conquering One, Sovereign Master of Yakshas, 1 Lord Over All Collections of Secret Mantra, One Revered by All Retainers of Gnosis Mantras, One Bowed Down to by Gods and Demigods, Striver in Taming the Inappropriate, One Endowed with the Good Qualities of the Bodhisattva, Protector Who Facilitates the Benefit of all Sentient Beings, Retainer of the Secrets of All Buddhas: ‘As I wish to help sentient beings, Out of compassion, with a dynamic mind, For the sake of authentic complete Enlightenment, I too generate the Mind of Awakening. And yet, when I see those persons whose wealth is
    [Show full text]
  • The Bhutanese Iconography of Vaisravana
    THE BHUTANESE ICONOGRAPHY 0F VAISRAVANA Thesis for the Degree of M. A. MICHIGAN STATE UNIVERSITY BONNIE HERMAN SIGREN 1969 ‘4 amomcav ' II unnsasm ; annx mum mo. LIBRARY BINDERS ' SIIIIMII. IICII‘g \ LIVV W ABSTRACT THE BHUTANES , ICONOGRAPHY 0F VAI RAVANA/ by Bonnie Sigren I/ The Lokfipala. Vaisravana. originated in India from the indi- genous popular beliefs in Yaksas. These were powerful earth deities whom the Asian peoples regularly propitiated and appeased in order to avert calamities and acquire good fortune. Vaisifivana was their ruler and the custodian of riches. When the Iryan invaders. and later- Buddhism, adopted him into their.cosmology. VaierVana became the Guardian of the North. His iconography in India continued in the form of a Yiksa. In central Asia and Tibet. VaierVana was assimilated into the figure of the warrior King from the North“ Indigenous papular religious be- liefs from Tibet and Bhutan added other iconographical elements. He was identified with the God of Wealth and with the cult of the moun-w tain gods. His subjects became the Himalayan earth deities. further enriching his iconography. Other aspects of iconographical associations developed from Buddhist doctrines and symbolism. Some conventions were derived from the general body of Buddhist symbols; others were based on the god's attributes and functions in Buddhist_cosmologyo The elements from popular traditions were recognized by'Buddhismrand assimilated into Bonnie H. Sigren the god's iconography. There is a possibility that some iconographi- cal elements are disguised symbols relating to yogic practice and, as such,fully understood only by the initiated. THE BHUTANES ICONOGRAPHY 0F VAI RAVANA by Bonnie Herman Sigren A THESIS Submitted to Michigan State University in partial fulfillment of the requirements for the degree of MASTER OF ARTS Department of Art History 1969 For the Buddha faced by foemen His disciples don their armour.
    [Show full text]
  • Jain Philosophy and Practice I 1
    PANCHA PARAMESTHI Chapter 01 - Pancha Paramesthi Namo Arihantänam: I bow down to Arihanta, Namo Siddhänam: I bow down to Siddha, Namo Äyariyänam: I bow down to Ächärya, Namo Uvajjhäyänam: I bow down to Upädhyäy, Namo Loe Savva-Sähunam: I bow down to Sädhu and Sädhvi. Eso Pancha Namokkäro: These five fold reverence (bowings downs), Savva-Pävappanäsano: Destroy all the sins, Manglänancha Savvesim: Amongst all that is auspicious, Padhamam Havai Mangalam: This Navakär Mantra is the foremost. The Navakär Mantra is the most important mantra in Jainism and can be recited at any time. While reciting the Navakär Mantra, we bow down to Arihanta (souls who have reached the state of non-attachment towards worldly matters), Siddhas (liberated souls), Ächäryas (heads of Sädhus and Sädhvis), Upädhyäys (those who teach scriptures and Jain principles to the followers), and all (Sädhus and Sädhvis (monks and nuns, who have voluntarily given up social, economical and family relationships). Together, they are called Pancha Paramesthi (The five supreme spiritual people). In this Mantra we worship their virtues rather than worshipping any one particular entity; therefore, the Mantra is not named after Lord Mahävir, Lord Pärshva- Näth or Ädi-Näth, etc. When we recite Navakär Mantra, it also reminds us that, we need to be like them. This mantra is also called Namaskär or Namokär Mantra because in this Mantra we offer Namaskär (bowing down) to these five supreme group beings. Recitation of the Navakär Mantra creates positive vibrations around us, and repels negative ones. The Navakär Mantra contains the foremost message of Jainism. The message is very clear.
    [Show full text]
  • Thai Kingship During the Ayutthaya Period : a Note on Its Divine Aspects Concerning Indra*
    Thai Kingship during the Ayutthaya Period : A Note on Its Divine Aspects Concerning Indra* Woraporn Poopongpan Abstract This article is an initial attempt to highlight the divine aspects of Thai kingship during the Ayutthaya period, the interesting characteristic of which was an association of the king’s divinity with the Buddhist and Brahman god, Indra. Thai concept of the king’s divinity was identified closely with many Brahman gods such as Narayana, Rama or Siva (Isuan) but the divine aspects concerning Indra had a special place in Thai intellectual thinking as attested by ceremonies associated with the kingship recorded in Palatine Law and other sources. Thai kingship associated with Indra was reflected in the following elements: 1. The Royal ceremonies 2. The names of Indra’s residences 3. The number of the king’s consorts The article concludes that the emphasis on the king’s divine being as Indra derived not only from the influence of Brahmanism on the Thai society but more importantly from the high status of Indra in Buddhist belief. This can be easily understood since Buddhism is the main religion of Thai society. While some aspects * This article is based on the PhD dissertation “The Palatine Law as a source for Thai History from Ayutthaya period to 1805”, Submitted to the Department of History, Chulalongkorn University. It would not have been possible without considerable helps and valuable guidance from Dr. Dhiravat na Pombejra, my advisor, and all kind helps from Miss Apinya Odthon, my close friend. Silpakorn University International Journal Vol.7 : 143-171, 2007 Ayutthaya Thai Kingship Concerning Indra Silpakorn University International Journal Vol.7, 2007 of kingship are derived from Brahmanic Indra because Thailand adopted several conceptions of state and kingship from India, it was the Thai Buddhist understanding of Indra as a supporter of the Buddha that had a more significant impact.
    [Show full text]
  • Íakra and the Destruction of Craving–
    Íakra and the Destruction of Craving – A Case Study in the Role of Íakra in Early Buddhism ∗ Anålayo Introduction In the previous issue of the Indian International Journal of Buddhist Studies , I had taken a brief look at Indra’s role in early Buddhism in the context of a discussion mainly concerned with the arahant Bakkula. 1 With the present paper I further explore this role, based on a study of the Saµyukta-ågama counterpart to the C¨¬ataˆhåsa∫khaya-sutta of the Majjhima-nikåya . The discourse in question records a visit paid by Mahåmaudgalyåyana to Indra’s heaven. During this visit, the complacent attitude of the ruler of the gods is stirred by a feat of supernormal power performed by the visiting monk. A closer study of the discourse bring to light its underlying humour and shows how the ancient Indian god Indra has been ‘included’ in the thought-world of early Buddhism in order to deliver a doctrinally central teaching on the importance of the destruction of craving.2 At the background of the role assumed in this way by Indra stands a transformation undergone by the ancient Indian warrior god, the slayer of V®tra, 3 who in early Buddhist texts has become a peaceful and devoted Buddhist disciple by the name of Íakra (Sakka).4 ∗ Centre for Buddhist Studies, University of Hamburg, Germany; Dharma Drum Buddhist College, Taiwan. 1 Anålayo (2010). 2 As already mentioned in Anålayo (2010: 2), the role of Indra in early Buddhist texts can be understood as exemplifying a mode of thought that has been referred to as “inclusivism”, on which cf.
    [Show full text]
  • Gandharva: Origin and Performing Arts
    Gandharva: Origin and Performing Arts Bharat Raj Dhakal School of Development and Social Engineering Faculty of Humanities and Social Engineering, Pokhara University Email: [email protected] Abstract: The prime objective of this research article is to explore the different forms of arts performed by the ‘Gandharvas’ along with their historicity of social and sacred religious origin towards which the mainstream Nepali society is indifferent. In the social context of Nepal, they are regarded as the musician caste. They are also treated as the so-called lower caste people, the ‘dalits’ and are also denied the prestigious position in the society as well as in the pages of history. Although neglected in the society as well as in the history, they have got a pious origin as mentioned in the Hindu religious scriptures and beliefs. Their performing arts and musical instruments through their performing arts. But the paradox is that they have not got the true alsorecognition have the in religious Nepali society significance. even thoughThey have they made share a thegreat sacred contribution lineage forlike nation other groups. Although they have sacred place in religion, their position is downtrodden in society. Gandharva, Origin, Performing arts, Recognition IntroductionKeywords: the people of lower varna group having The Gandharvas are the foremost occupations which what they consider as representatives of traditional Nepali folk music who travel different places the time of the rites of passage and different to entertain people and to spread the defilingritually purifyingfeatures perform occasions music of the and people dance ofat information of some events to them. They are the musical entertainers like minstrels There is a great contradiction that the or troubadours.
    [Show full text]
  • Dr. Babasaheb Ambedkar Writings & Speeches Vol. 4
    Babasaheb Dr. B.R. Ambedkar (14th April 1891 - 6th December 1956) BLANK DR. BABASAHEB AMBEDKAR WRITINGS AND SPEECHES VOL. 4 Compiled by VASANT MOON Dr. Babasaheb Ambedkar : Writings and Speeches Vol. 4 First Edition by Education Department, Govt. of Maharashtra : October 1987 Re-printed by Dr. Ambedkar Foundation : January, 2014 ISBN (Set) : 978-93-5109-064-9 Courtesy : Monogram used on the Cover page is taken from Babasaheb Dr. Ambedkar’s Letterhead. © Secretary Education Department Government of Maharashtra Price : One Set of 1 to 17 Volumes (20 Books) : Rs. 3000/- Publisher: Dr. Ambedkar Foundation Ministry of Social Justice & Empowerment, Govt. of India 15, Janpath, New Delhi - 110 001 Phone : 011-23357625, 23320571, 23320589 Fax : 011-23320582 Website : www.ambedkarfoundation.nic.in The Education Department Government of Maharashtra, Bombay-400032 for Dr. Babasaheb Ambedkar Source Material Publication Committee Printer M/s. Tan Prints India Pvt. Ltd., N. H. 10, Village-Rohad, Distt. Jhajjar, Haryana Minister for Social Justice and Empowerment & Chairperson, Dr. Ambedkar Foundation Kumari Selja MESSAGE Babasaheb Dr. B.R. Ambedkar, the Chief Architect of Indian Constitution was a scholar par excellence, a philosopher, a visionary, an emancipator and a true nationalist. He led a number of social movements to secure human rights to the oppressed and depressed sections of the society. He stands as a symbol of struggle for social justice. The Government of Maharashtra has done a highly commendable work of publication of volumes of unpublished works of Dr. Ambedkar, which have brought out his ideology and philosophy before the Nation and the world. In pursuance of the recommendations of the Centenary Celebrations Committee of Dr.
    [Show full text]