When Sri-Krishna will Roar to wear a buddhist robe!!!

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When Sri-Krishna will Roar to wear a buddhist robe!!!

 

May all our relatives be safe and secure and get sufficient help with that.

May all our relatives be happy at heart and get sufficient help with that.

May all our relatives want to prevent doings that lead to someones downfall

and get sufficient help with that.

May all our relatives want to do doings that lead to the highest blessings

and get sufficient help with that.

May all our relatives want to do doings that lead to a noble maintanance

and

support of the sense-mediums, the hindrances, the khanddha’s,

suffering and everything that dependently arises and get sufficient help

with that.

May all our relatives want to raise and develop bodhipakkiya dhamma with

its

requisite conditions and get sufficient help with that.

May all our relatives want to express shame and fear of wrong-doings a lot

and in a noble way and want to raise and develop right views and get

sufficient help with that.

May all our relatives want to share the fruits and results of their merit

with all beings and get sufficient help with that.

 

In this chapter 7 of Canto 2 of the Srimad Bhagavatam does Krishna reveal

when

he will wear a bhikkhus robe. So lets make lots of merit for him, because

lots of things can go wrong by doing that(Take me for an example).

 

This is the result of my own retranslation a verse of the dutch Srimad

Bhagavatam as it was originally translated by Sri Srimad A.C. Bhaktivedanta

Swami Prabhupada,

Canto 2, Chapter 7 verse 37.

(deva-dvisam nigama-vartmani nisthitanam

purbhir mayena vihitabhir adrsya-turbhih

lokan ghnatam mati-vimoham atipralobham

vesam vidhaya bahu bhasyata aupadharmyam)

 

explanation of the words;

deva-dvisam:of those who envy the followers of the Lord; nigama: the Vedas;

vartmani; on the path of; nisthitanam; of them who are in a good situation;

purbhih; by rockets; mayena: by the big scientist Maya; vihitabhih; made

by;

adrsya-turbhih; unseen in the air; lokan: the different planets; ghnaram:

of

the killers; mati vimoham: bewilderment of the mind; atipralobham; zeer

aantrekkelijk; vesam: dracht; vidhaya: zo gedaan hebbend; bahu bhasyate;

zal

zeer veel praten; aupadharmyam ; subreligieuze principes.

 

Translation of the verse(Retranslated into english by me)

When the Atheist, well skilled in Vedic scientific knowledge,(and) fly

invisable through space in well build rockets of the big scientist Maya,

will

eliminate the inhabitants of the different planets, then the Lord (Krishna)

will bewilder their minds by dressing himself as attractive as the Buddha

and

preach sub-religious principles.

 

Meaning:

This Buddha incarnation is not the same as we know from our history.

According

to Srila Jiva Gosvami appeared this Buddha in another period of the

Kali-period. During the life of one Manu there pass more than 71

kali-yuga’s

and in one of them would a special kind of Buddha as mentioned here appear.

Lord Buddha incarnates in a time in which the humans are very materialistic

and

will preach the religion of common sense. His ahimsa, non-violance, is not

a

religious principle itself, but an important characteristic of people who

are

really religious. It is a sober religion in which one is adviced not to

hurt

any animal or other being, because the one who hurts will experience as

much

suffering as the one who is hurt. But before one learns this non-violance

principles, one has to learn two other ones; humbleness and freedom of

pride.

Unless one is humble and free of pride, one cannot be non-violant. One

should

pay respect to the great preachers and spiritual leaders, control ones

senses,

be detachted from house a

nd family, dedicate ones services to the Lord etc. Eventually should one

accept

the Lord as he is and become his servant - otherwise it cannot be a

religion.

If we speak about religion, then God should be in the center of it. The

other

acts are only moral principles and are named upadharma, getting close to

religious principles.

Srimad Bhagavatam, second Canto, original translator; Sri Srimad A.C.

Bhaktivedanta Swami Prabhupada (No ISBN nr) pg 374-375.

 

Well as a psychiatric patient or a person with a sick mind do I have lots

of

weaknesses towards and also agians the bhakti-followers. For example lust,

they

try to live a celibate life and my mind is sometimes overcome with lust,

especially when they are not there anymore. I also bewilder easily from

texts

like these.

I can only speculate which Buddha is meant in the text; but I hope that the

Buddha Kassapa is ment, this Venerable Buddha is fully freed from all

(mental)

defilements. And because Krishna is presented as a mental being with a

(mind-made) body, I can only speculate that mental defilements are very

wholesome to overcome. Another interesting part is that Sri-Krishna himself

will teach upadharma, which is said to be the subreligious practice on

which

one can identify a religious follower.

Well I was thinking about two texts that seem related to these; The

Rhinoceros

Horn from the Sutta Nipata, The Uposatha of the cowherd, but I got worried

about the merit, which seems very useful if one wants to wear a buddhist

robe.

It is my fear that not all merit is usefull to help Sri-Krishna to do the

right

thing and be respected by lots of beings because of that. Even the deities

will

praise him for doing such a wonderfull act (and there seems to be no need

to

get bored for having nothing to battle with);

 

Itivuttaka 82.

This was said by the Blessed One, said by the Arahant, so I have heard:

"These

three divine sounds sound forth among the devas on appropriate occasions.

Which

three? When a disciple of the noble ones, shaving off his hair & beard,

clothing himself in the ochre robe, makes up his mind to go forth from the

home

life into homelessness, on that occasion the divine sound sounds forth

among

the devas: 'This disciple of the noble ones has made up his mind to do

battle

with Mara.' This is the first divine sound that sounds forth among the

devas on

appropriate occasions.

 

"When a disciple of the noble ones lives committed to the development of

the

seven [sets of] qualities that are wings to awakening,* on that occasion

the

divine sound sounds forth among the devas: 'This disciple of the noble ones

is

doing battle with Mara.' This is the second divine sound that sounds forth

among the devas on appropriate occasions.

 

"When a disciple of the noble ones, through the ending of fermentations

dwells

in the release of awareness & release of discernment that are free from

fermentation, having known & made them manifest for himself right in the

present life, on that occasion the divine sound sounds forth among the

devas:

'This disciple of the noble ones has won the battle. Having been in the

front

lines of the battle, he now dwells victorious.' This is the third divine

sound

that sounds forth among the devas on appropriate occasions.

 

"These are the three divine sounds that sound forth among the devas on

appropriate occasions."

This is the meaning of what the Blessed One said and in regard to this was

it

said;

 

Seeing he's won the battle

-- the disciple of the Rightly

Self-awakened One --

even the devas pay homage

to this great one, thoroughly mature.

"Homage to you, O thoroughbred man --

you who have won the hard victory,

defeating the army of Death,

unhindered in

emancipation."

 

Thus they pay homage, the devas,

to one who has reached the heart's goal,

for they see in him no means

that would bring him under Death's sway.

 

[* Note: The wings to awakening are the four frames of reference, the four

right exertions, the four bases for power, the five faculties, the five

strengths, the seven factors for awakening, and the noble eightfold path.]

 

Read an alternate translation by John D. Ireland.

At http://www.accesstoinsight.org/canon/khuddaka/itivuttaka/iti-b.html

 

Translator Venerable Thanissaro Bhikkhu

Revised: Thu 9 November 2000

http://www.accesstoinsight.org/canon/khuddaka/itivuttaka/iti3.html

 

 

 

Sutta Nipata I.3 - Khaggavisana Sutta - A Rhinoceros Horn

For free distribution only, as a gift of Dhamma

 

------

Translator's note: The Indian rhinoceros, unlike the African, has only one

horn. Hence the recurrent image here. As noted under I.1, there is evidence

suggesting that the verses here were originally separate poems, composed on

separate occasions, and that they have been gathered together because of

their

common refrain.]

------

 

Renouncing violence

for all living beings,

harming not even a one,

you would not wish for offspring,

so how a companion?

Wander alone, a rhinoceros horn.

 

For a sociable person

there are allurements;

on the heels of allurement, this pain.

Seeing allurement's drawback,

wander alone, a rhinoceros horn.

 

One whose mind

is enmeshed in sympathy

for friends & companions,

neglects the true goal.

Seeing this danger in intimacy,

wander alone, a rhinoceros horn.

 

Like spreading bamboo,

entwined,

is concern for offspring & spouses.

Like a bamboo sprout,

unentangling,

wander alone, a rhinoceros horn.

 

As a deer in the wilds,

unfettered,

goes for forage wherever it wants:

the wise person, valuing freedom,

wanders alone, a rhinoceros horn.

 

In the midst of companions

-- when staying at home,

when going out wandering --

you are prey to requests.

Valuing the freedom

that no one else covets,

wander alone, a rhinoceros horn.

 

There is sporting & love

in the midst of companions,

& abundant fondness for offspring.

Feeling disgust

at the prospect of parting

from those who'd be dear,

wander alone, a rhinoceros horn.

 

Without irritation in all four directions,

content with whatever you get,

enduring troubles with no dismay,

wander alone, a rhinoceros horn.

 

They are hard to please,

some of those gone forth,

as well as those living the household life.

Shedding concern

for these offspring of others,

wander alone, a rhinoceros horn.

 

Cutting off the householder's marks,[1]

like a kovilara tree

that has shed its leaves,

the prudent one, cutting all household ties,

wanders alone, a rhinoceros horn.

 

 

If you gain a mature companion,

a fellow traveler, right-living & wise,

overcoming all dangers

go with him, gratified,

mindful.

 

If you don't gain a mature companion,

a fellow traveler, right-living & wise,

go alone

like a king renouncing his kingdom,

like the elephant in the Matanga wilds,

his herd.

 

 

We praise companionship

-- yes!

Those on a par, or better,

should be chosen as friends.

If they're not to be found,

living faultlessly,

wander alone, a rhinoceros horn.

 

Seeing radiant bracelets of gold,

well-made by a smith,

clinking, clashing,

two on an arm,

wander alone, a rhinoceros horn,

 

[Thinking:]

"In the same way,

if I were to live with another,

there would be careless talk or abusive."

Seeing this future danger,

wander alone, a rhinoceros horn.

 

Because sensual pleasures,

elegant, honeyed, & charming,

bewitch the mind with their manifold forms --

seeing this drawback in sensual strands --

wander alone, a rhinoceros horn.

 

"Calamity, tumor, misfortune,

disease, an arrow, a danger for me."

Seeing this danger in sensual strands,

wander alone, a rhinoceros horn.

 

Cold & heat, hunger & thirst,

wind & sun, horseflies & snakes:

enduring all these, without exception,

wander alone, a rhinoceros horn.

 

As a great white elephant,

with massive shoulders,

renouncing his herd,

lives in the wilds wherever he wants,

wander alone, a rhinoceros horn.

 

"There's no way

that one delighting in company

can touch even momentary release."

Heeding the Solar Kinsman's words,

wander alone, a rhinoceros horn.

 

Transcending the contortion of views,

the sure way attained,

the path gained,

[realizing:]

"Unled by others,

I have knowledge arisen,"

wander alone, a rhinoceros horn.

 

With no greed, no deceit,

no thirst, no hypocrisy --

delusion & blemishes

blown away --

with no inclinations for all the world,

every world,

wander alone, a rhinoceros horn.

 

Avoid the evil companion

disregarding the goal,

intent on the out-of-tune way.

Don't take as a friend

someone heedless & hankering.

Wander alone, a rhinoceros horn.

 

Consort with one who is learned,

who maintains the Dhamma,

a great & quick-witted friend.

Knowing the meanings,

subdue your perplexity,

[then] wander alone, a rhinoceros horn.

 

Free from longing, finding no pleasure

in the world's sport, love, or sensual bliss,

abstaining from adornment,

speaking the truth,

wander alone, a rhinoceros horn.

 

Abandoning offspring, spouse,

father, mother,

riches, grain, relatives,

& sensual pleasures

altogether,

wander alone, a rhinoceros horn.

 

"This is a bondage, a baited hook.

There's little happiness here,

next to no satisfaction,

all the more suffering & pain."

Knowing this, circumspect,

wander alone, a rhinoceros horn.

 

Shattering fetters,

like a fish in the water tearing a net,

like a fire not coming back to what's burnt,

wander alone, a rhinoceros horn.

 

Eyes downcast, not footloose,

senses guarded, with protected mind,

not oozing -- not burning -- with lust,

wander alone, a rhinoceros horn.

 

Taking off the householder's marks,[2]

like a coral tree

that has shed its leaves,

going forth in the ochre robe,

wander alone, a rhinoceros horn.

 

Showing no greed for flavors, not careless,

going from house to house for alms,

with mind unenmeshed in this family or that,

wander alone, a rhinoceros horn.

 

Abandoning barriers to awareness,

expelling all defilements -- all --

non-dependent, cutting aversion,

allurement,

wander alone, a rhinoceros horn.

 

Turning your back on pleasure & pain,

as earlier with sorrow & joy,

attaining pure equanimity,

tranquillity,

wander alone, a rhinoceros horn.

 

With persistence aroused

for the highest goal's attainment,

with mind unsmeared, not lazy in action,

firm in effort, with steadfastness & strength arisen,

wander alone, a rhinoceros horn.

 

Not neglecting seclusion, absorption,

constantly living the Dhamma

in line with the Dhamma,

comprehending the danger

in states of becoming,

wander alone, a rhinoceros horn.

 

Intent on the ending of craving & heedful,

learned, mindful, not muddled,

certain -- having reckoned the Dhamma --

& striving,

wander alone, a rhinoceros horn.

 

Unstartled, like a lion at sounds.

Unsnared, like the wind in a net.

Unsmeared, like a lotus in water:

wander alone, a rhinoceros horn.

 

Like a lion -- forceful, strong in fang,

living as a conqueror, the king of beasts --

resort to a solitary dwelling.

Wander alone, a rhinoceros horn.

 

At the right time consorting

with the release through good will,

compassion,

appreciation,

equanimity,

unobstructed by all the world,

any world,

wander alone, a rhinoceros horn.

 

Having let go of passion,

aversion,

delusion;

having shattered the fetters;

undisturbed at the ending of life,

wander alone, a rhinoceros horn.

 

People follow & associate

for a motive.

Friends without a motive these days

are rare.

They're shrewd for their own ends, & impure.

Wander alone, a rhinoceros horn.

 

------

Notes

1. Hair and beard. [Go back]

 

2. Lay clothing. [Go back]

------

Translator Venerable Thanissaro Bhikkhu

Revised: Wed 27 October 1999

http://www.accesstoinsight.org/canon/khuddaka/suttanipata/snp1-3.html

 

 

Because I want to become a Bhikkhuni in my next life, I am afraid that I

can’t do much good for Sri-Krishna other than to ask others

to help wear the

buddhist robe in the way the Venerable Buddha did. The Venerable Buddha

himself

recommended to focus on the practice of Venerable Sariputta and Venerable

Mahamoggala and the Paccekabuddhas however. I always speculate that the

Buddha

had one of them in mind when he praises or points out one of his students

as an

example to the rest. Venerable Sariputta was for example praised by the

Venerable Buddha because he could hold the Dhamma-wheel, which seems very

usefull if one wants to preach sub-religious principles.

Never the less do I speculate that the following merit is compatible with

Krishna’s merit and that the following merit will benefit Sri

Krishna’s

efforts enormously to teach sub-relligous principles. And that the

suffering

caused by Kali-yuga will eventually dissapear like snow to the sun.

 

Itivuttaka 17.

This was said by the Blessed One, said by the Arahant, so I have heard:

"With

regard to external factors, I don't envision any other single factor like

friendship with admirable people as doing so much for a monk in training,

who

has not attained the goal but remains intent on the unexcelled rest from

the

yoke. A monk who is a friend with admirable people abandons what is

unskillful

and develops what is skillful."

This is the meaning of what the Blessed One said and in regard to this was

it

said;

 

A monk who is a friend

to admirable people

-- who's reverential, respectful,

doing what his friends advise --

mindful, alert,

attains step by step

the ending of all fetters.

This too is the meaning of what the Blessed One said, so I have heard.

[see SN XLV.2]

Tranlated by Venerable Thanissaro Bhikkhu

Revised: Thu 9 November 2000

http://www.accesstoinsight.org/canon/khuddaka/itivuttaka/iti1.html

 

Well as a psychatric patient or a person with a sick mind do I have

ofcourse a

weakness in all of this. My friendship is lousy because I

don’t know how to

do that and because I do raise efforts to do that.

Never the less do I speculate that this is good merit for all of us and I

hope

that my efforts in this are apreciated.

Further do I have a weakness that I don’t have anything else

than thoughts to

give me the suggestion that I am aging, that I have not gone beyond aging.

I

can only accept by faith that that I am going to die, that I have not gone

beyond death. I also can only accept through faith that I am subjected to

sickness and that I have not gone beyond sickness. I can only accept

through

faith that I will grow different and independent from all that is dear and

appealing to me. I can only accept through faith that I am the owner of my

actions, heir of my actions, born of my actions, that I live dependent on

my

actions, that whatever I do for good or for evil to that will I fall heir.

I

don’t have any realisation what so ever if that is true or

not. It is only

through faith and thoughts of which I assume that they are true that I

depent

on that, if they are not, then I am completely lost! Sorry, but this is

another

of my weaknesses I seem to have to live with.

All though the Venerable Buddha seems to have figured that out with

mindfulness

and discovered its cause, its removal and a noble way of doing that; I have

a

major weakness in that. Sorry.

 

May all beings be safe and secure and get sufficient help with that.

May all beings be happy at heart and get sufficient help with that.

May all beings want to prevent and abandon doings that lead to someones

downfall and get sufficient help with that.

May all beings want to do doings that lead to the highest blessings and get

sufficient help with that.

May all beings want to do doings that lead to a noble maintanance and

support

of the sense-mediums, the hindrances, suffering and everything that

dependently

arises and get sufficient help with that.

May all beings want to express shame and fear of wrong doings a lot and in

a

noble way and want to raise and develop right views with its requisite

conditions and get sufficient help with that.

May all beings want to share their fruits and results of their good merit

with

all beings and get sufficient help with that.

 

With mudita

Ratananam matar.

 

KISEI

Died on the eighteenth day of the ninth month, 1764 at the age of

seventy-seven.

 

[Nembutsu mo

makota ni narinu

nochi no tsuki]

 

Ninth-month moon:

of late, when I have said

my prayer, I’ve meant it.

 

[umarete wa

shinuru hazu nari

sore naraba]

 

Since I was born

I have to die,

and so ....

 

Both of these haiku appear as Kisei’s death poems in old

sources. Kisei died

five days after nochi no tsuki(lit., later moon), the second of two

holidays

celebrating the autumn moon. Nembutsu refers to the prayer Namu Amida

Butsu.

(Source : Japanese Death poems, compiled by Yoel Hoffmann; ISBN

0-8048-3179-3)

 

 

 

--------------

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