Difference between revisions of "Lakshminkara"
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[[File:Lakshimikara.jpg|thumb|250px|]] | [[File:Lakshimikara.jpg|thumb|250px|]] | ||
<poem> | <poem> | ||
| − | [[Lakshminkara]]: the Crazy Princess.....(Abhayadatta Shri, [[mahasiddha]] #82)......The beautiful [[Lakshminkara]] was the sister of the great [[king]] [[Indrabhuti]] who ruled over the {{Wiki|kingdom}} of Sambola in the land of Oddiyana....http://www.scribd.com/doc/94393016/James-B-Robinson-Buddha-s-Lions-The-Lives-of-The-Eighty-Four-Siddhas' | + | [[Lakshminkara]]: the [[Crazy Princess]].....([[Abhayadatta Shri]], [[mahasiddha]] #82)......The beautiful [[Lakshminkara]] was the sister of the great [[king]] [[Indrabhuti]] who ruled over the {{Wiki|kingdom}} of [[Sambola]] in the land of [[Oddiyana]]....http://www.scribd.com/doc/94393016/James-B-Robinson-Buddha-s-Lions-The-Lives-of-The-Eighty-Four-Siddhas' |
"There are [[84 Mahasiddhas]] in both [[Hindu]] and [[Tibetan Buddhist]] traditions......who flourished in [[India]] from the eighth to twelfth centuries. Basically, the [[lives]] of these eighty-four [[Indian]] men and women abound in episodes that demonstrate their conviction to perform any act contrary to convention.....The [[life]] story of [[Mahasiddha]] [[Laksminkara]] describes the kind of journey that is often required of those who seek [[Wikipedia:Absolute (philosophy)|ultimate]] truths.She was born into a {{Wiki|royal}} family and had been delicately brought up in luxurious surroundings. She showed a [[grasp]] and [[understanding]] of [[tantric]] [[Wikipedia:concept|concepts]] even at an early age. All in all it was an idyllic [[life]] until she was betrothed to the [[king]] of [[Lanka]] as part of a deeper {{Wiki|political}} alliance.....The {{Wiki|princess}} despaired when she witnessed his inhuman treatment of [[animals]]. .....The next day, when she was finally invited into the palace, she locked herself into a chamber and refused to see anyone, discouraging visitors by throwing things at them. The {{Wiki|princess}} then proceeded to unbound her [[hair]], tore off her [[clothes]] and rubbed ashes on her [[body]]. She talked incoherently in a prattle, and to all [[appearances]], she was hopelessly insane......One night, she crept out of the palace and fled to a [[cremation ground]], renouncing the [[world]] to become a [[yogini]], living by scavenging the [[food]] thrown out for {{Wiki|dogs}}. She lived so for seven years until she attained [[siddhi]]. A sweeper of the {{Wiki|royal}} latrines served her faithfully during this period. When she gained her [[realization]], he was the first [[person]] to be initiated.".....http://www.exoticindiaart.com/product/paintings/mad-princess-who-became-mahasiddha-lakshminkara-WH78/ | "There are [[84 Mahasiddhas]] in both [[Hindu]] and [[Tibetan Buddhist]] traditions......who flourished in [[India]] from the eighth to twelfth centuries. Basically, the [[lives]] of these eighty-four [[Indian]] men and women abound in episodes that demonstrate their conviction to perform any act contrary to convention.....The [[life]] story of [[Mahasiddha]] [[Laksminkara]] describes the kind of journey that is often required of those who seek [[Wikipedia:Absolute (philosophy)|ultimate]] truths.She was born into a {{Wiki|royal}} family and had been delicately brought up in luxurious surroundings. She showed a [[grasp]] and [[understanding]] of [[tantric]] [[Wikipedia:concept|concepts]] even at an early age. All in all it was an idyllic [[life]] until she was betrothed to the [[king]] of [[Lanka]] as part of a deeper {{Wiki|political}} alliance.....The {{Wiki|princess}} despaired when she witnessed his inhuman treatment of [[animals]]. .....The next day, when she was finally invited into the palace, she locked herself into a chamber and refused to see anyone, discouraging visitors by throwing things at them. The {{Wiki|princess}} then proceeded to unbound her [[hair]], tore off her [[clothes]] and rubbed ashes on her [[body]]. She talked incoherently in a prattle, and to all [[appearances]], she was hopelessly insane......One night, she crept out of the palace and fled to a [[cremation ground]], renouncing the [[world]] to become a [[yogini]], living by scavenging the [[food]] thrown out for {{Wiki|dogs}}. She lived so for seven years until she attained [[siddhi]]. A sweeper of the {{Wiki|royal}} latrines served her faithfully during this period. When she gained her [[realization]], he was the first [[person]] to be initiated.".....http://www.exoticindiaart.com/product/paintings/mad-princess-who-became-mahasiddha-lakshminkara-WH78/ | ||
| − | "[[Buddhist texts]] tell of the [[birth]] of the [[Buddhist]] Chinnamunda. A tale tells of Krishnacharya's [[disciples]], two [[Mahasiddha]] sisters, [[Mekhala]] and Kankhala, who cut their heads, [[offered]] them to their [[guru]] and then danced. The [[goddess]] [[Vajrayogini]] also appeared in this [[form]] and danced with them. Another story recalls {{Wiki|princess}} [[Lakshminkara]], who was a previous [[incarnation]] of a devotee of [[Padmasambhava]], cut off her head as a {{Wiki|punishment}} from the [[king]] and roamed with it in the city, where citizens extolled her as Chinnamunda-Vajravarahi.".....Benard, Elizabeth Anne (2000), [[Chinnamasta]]: The Aweful [[Buddhist]] and [[Hindu]] [[Tantric]] [[Goddess]], {{Wiki|Motilal Banarsidass}}, ISBN 978-81-208-1748-7 | + | "[[Buddhist texts]] tell of the [[birth]] of the [[Buddhist]] [[Chinnamunda]]. A tale tells of [[Krishnacharya's]] [[disciples]], two [[Mahasiddha]] sisters, [[Mekhala]] and Kankhala, who cut their heads, [[offered]] them to their [[guru]] and then danced. The [[goddess]] [[Vajrayogini]] also appeared in this [[form]] and danced with them. Another story recalls {{Wiki|princess}} [[Lakshminkara]], who was a previous [[incarnation]] of a devotee of [[Padmasambhava]], cut off her head as a {{Wiki|punishment}} from the [[king]] and roamed with it in the city, where citizens extolled her as [[Chinnamunda]]-[[Vajravarahi]].".....Benard, Elizabeth Anne (2000), [[Chinnamasta]]: The Aweful [[Buddhist]] and [[Hindu]] [[Tantric]] [[Goddess]], {{Wiki|Motilal Banarsidass}}, ISBN 978-81-208-1748-7 |
| − | "[[Mahasiddha]] Skt., roughly “[[great master]] of perfect capabilities.” In the - [[Vajrayana]], this term refers to an [[ascetic]] who has mastered the teachings of the - [[Tantras]]. He distinguishes himself through certain [[magical]] [[powers]] ( - [[siddhi]]), which are [[visible]] [[signs]] of his [[enlightenment]]. Best known is the group of [[eighty-four mahasiddhas]]. They represent a [[religious]] {{Wiki|movement}}, which developed in [[India]] from the 8th to 12th centuries against the background of, and in opposition to, the [[monastic]] {{Wiki|culture}} of [[Mahayana Buddhism]]. Among the [[eighty-four mahasiddhas]] were men and women of all {{Wiki|social}} classes; their model of highly {{Wiki|individual}} [[realization]] strongly influenced [[Tibetan Buddhism]]. Also of importance were their [[spiritual]] songs. The {{Wiki|biographies}} of the [[eighty-four mahasiddhas]], preserved in [[Tibetan]] translation, describe personalities like Chatrapa the {{Wiki|beggar}}, [[Kantali]] the tailor, and Kumaripa the potter. However, [[King Indrabhuti]] and his sister [[Lakshminkara]] are also among them, as are [[scholars]] like [[Shantipa]]. What is common to all of them, regardless of background, is the [[manner]] in which, through the instruction of a [[master]], they [[transformed]] a crisis in their [[lives]] into a means for [[attaining]] [[liberation]]. Then, through unorthodox {{Wiki|behavior}} and the use of paradoxes, they expressed the ungraspability of [[Wikipedia:Absolute (philosophy)|ultimate]] reality.".....http://www.ese-an.org/m/612-mahashunya.html | + | "[[Mahasiddha]] Skt., roughly “[[great master]] of perfect capabilities.” In the - [[Vajrayana]], this term refers to an [[ascetic]] who has mastered the teachings of the - [[Tantras]]. He distinguishes himself through certain [[magical]] [[powers]] ( - [[siddhi]]), which are [[visible]] [[signs]] of his [[enlightenment]]. Best known is the group of [[eighty-four mahasiddhas]]. They represent a [[religious]] {{Wiki|movement}}, which developed in [[India]] from the 8th to 12th centuries against the background of, and in opposition to, the [[monastic]] {{Wiki|culture}} of [[Mahayana Buddhism]]. Among the [[eighty-four mahasiddhas]] were men and women of all {{Wiki|social}} classes; their model of highly {{Wiki|individual}} [[realization]] strongly influenced [[Tibetan Buddhism]]. Also of importance were their [[spiritual]] songs. The {{Wiki|biographies}} of the [[eighty-four mahasiddhas]], preserved in [[Tibetan]] translation, describe personalities like [[Chatrapa]] the {{Wiki|beggar}}, [[Kantali]] the tailor, and [[Kumaripa]] the potter. However, [[King Indrabhuti]] and his sister [[Lakshminkara]] are also among them, as are [[scholars]] like [[Shantipa]]. What is common to all of them, regardless of background, is the [[manner]] in which, through the instruction of a [[master]], they [[transformed]] a crisis in their [[lives]] into a means for [[attaining]] [[liberation]]. Then, through unorthodox {{Wiki|behavior}} and the use of paradoxes, they expressed the ungraspability of [[Wikipedia:Absolute (philosophy)|ultimate]] reality.".....http://www.ese-an.org/m/612-mahashunya.html |
| − | "[[Indrabhuti]] & [[Oddiyana]].... [[O-rgyān]], [[U-rgyān]], [[O-ḍi-yā-na]], and (2) [[O-ḍi-vi-śā]], with the first series connected with [[Indrabhūti]], i.e., [[Oḍiyăna]] and [[Uḍḍiyāna]], while the second series falls back on [[Oḍi]] and [[Oḍiviśa]], i.e., [[Uḍra]] ([[Orissa]]) and has nothing to do with [[Indrabhūti]]. N.K. Sahu [[objects]], however, and points out that these two sets of names are seldom distinguished in [[Buddhist Tantra]] {{Wiki|literature}}, and opines that the words [[Oḍa]], [[Oḍra]], [[Uḍra]], [[Oḍiviśa]] and [[Oḍiyāna]] are all used as variants of [[Uḍḍiyāna]]. In the [[Sādhanamālā]], he further points out, [[Uḍḍiyāna]] is also spelt as [[Oḍrayāna]] while in the [[Wikipedia:Kalika Purana|Kālikā Purāṇa]], as indicated earlier, it is spelt either [[Uḍḍiyāna]] or [[Oḍra]]. There is also {{Wiki|evidence}}, Sahu continues, that [[Indrabhūti]] is the [[king]] of [[Orissa]] rather than of the [[Wikipedia:Swat Valley|Swāt valley]]. The [[Caturāsiti-siddha-Pravṛtti]], for example, mentions him as the [[king]] of [[Oḍiviśa]] while Cordier, in his [[Bṣtān-ḥgyur]] catalogue, gives sufficient indications of his being the [[king]] of [[Orissa]]. Also, in his famous work [[Jñānasiddhi]], [[king]] [[Indrabhūti]] opens it with an invocation to [[Lord]] [[Jagannātha]], a [[deity]] intimately associated with [[Orissa]] and with no other area of India.".....http://en.wikipedia.org/wiki/Indrabhuti | + | "[[Indrabhuti]] & [[Oddiyana]].... [[O-rgyān]], [[U-rgyān]], [[O-ḍi-yā-na]], and (2) [[O-ḍi-vi-śā]], with the first series connected with [[Indrabhūti]], i.e., [[Oḍiyăna]] and [[Uḍḍiyāna]], while the second series falls back on [[Oḍi]] and [[Oḍiviśa]], i.e., [[Uḍra]] ([[Orissa]]) and has nothing to do with [[Indrabhūti]]. N.K. Sahu [[objects]], however, and points out that these two sets of names are seldom distinguished in [[Buddhist Tantra]] {{Wiki|literature}}, and opines that the words [[Oḍa]], [[Oḍra]], [[Uḍra]], [[Oḍiviśa]] and [[Oḍiyāna]] are all used as variants of [[Uḍḍiyāna]]. In the [[Sādhanamālā]], he further points out, [[Uḍḍiyāna]] is also spelt as [[Oḍrayāna]] while in the [[Wikipedia:Kalika Purana|Kālikā Purāṇa]], as indicated earlier, it is spelt either [[Uḍḍiyāna]] or [[Oḍra]]. There is also {{Wiki|evidence}}, [[Sahu]] continues, that [[Indrabhūti]] is the [[king]] of [[Orissa]] rather than of the [[Wikipedia:Swat Valley|Swāt valley]]. The [[Caturāsiti-siddha-Pravṛtti]], for example, mentions him as the [[king]] of [[Oḍiviśa]] while Cordier, in his [[Bṣtān-ḥgyur]] catalogue, gives sufficient indications of his being the [[king]] of [[Orissa]]. Also, in his famous work [[Jñānasiddhi]], [[king]] [[Indrabhūti]] opens it with an invocation to [[Lord]] [[Jagannātha]], a [[deity]] intimately associated with [[Orissa]] and with no other area of India.".....http://en.wikipedia.org/wiki/Indrabhuti |
"According to [[Nyingma tradition]], [[King Ja]] (also known as [[Indrabhuti]]) taught himself intuitively from "the [[Book]]" of the [[Tantric]] Way of [[Secret Mantra]] (that is [[Mantrayana]]) that {{Wiki|magically}} fell from the sky along with other [[sacred]] [[objects]] and [[relics]] "upon the roof of [[King Ja]]" .....http://en.wikipedia.org/wiki/Indrabhuti | "According to [[Nyingma tradition]], [[King Ja]] (also known as [[Indrabhuti]]) taught himself intuitively from "the [[Book]]" of the [[Tantric]] Way of [[Secret Mantra]] (that is [[Mantrayana]]) that {{Wiki|magically}} fell from the sky along with other [[sacred]] [[objects]] and [[relics]] "upon the roof of [[King Ja]]" .....http://en.wikipedia.org/wiki/Indrabhuti | ||
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| − | This informal research is an exploration of the region of {{Wiki|ancient}} 'Shamis en Balkh' (36° N 66° E) as the source of the 'legendary' {{Wiki|Kingdom}} of Shambhala....also known as [[Shams-i-Bala]], it was located in the once rich and {{Wiki|fertile}} region of {{Wiki|Bactria}} and encircled by the great {{Wiki|Pamir}} and {{Wiki|Caucasus}} {{Wiki|Asia}} Mountains..... This research includes the {{Wiki|ancient}} cultures of [[Tagzig]], [[Oddiyana]], [[Bactra]], [[Kapisa]], [[Olmo Lungring]], [[Zariasta]], [[Zhang-Zhung]], [[Gandharva]] and {{Wiki|Uighur}}. Viewed as a Sacral/Human power spot ("sham-i-bala = elevated candle" ), Balkh was the site of a great pre-history {{Wiki|Sun}} [[Temple]].... reached it height about 2400 BC but was still a great city when {{Wiki|Marco Polo}} visited in 1275 AD. | + | This informal research is an exploration of the region of {{Wiki|ancient}} '[[Shamis en Balkh]]' (36° N 66° E) as the source of the 'legendary' {{Wiki|Kingdom}} of Shambhala....also known as [[Shams-i-Bala]], it was located in the once rich and {{Wiki|fertile}} region of {{Wiki|Bactria}} and encircled by the great {{Wiki|Pamir}} and {{Wiki|Caucasus}} {{Wiki|Asia}} Mountains..... This research includes the {{Wiki|ancient}} cultures of [[Tagzig]], [[Oddiyana]], [[Bactra]], [[Kapisa]], [[Olmo Lungring]], [[Zariasta]], [[Zhang-Zhung]], [[Gandharva]] and {{Wiki|Uighur}}. Viewed as a Sacral/Human power spot ("sham-i-bala = elevated candle" ), Balkh was the site of a great pre-history {{Wiki|Sun}} [[Temple]].... reached it height about 2400 BC but was still a great city when {{Wiki|Marco Polo}} visited in 1275 AD. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://balkhandshambhala.blogspot.com.au/2013/02/shambhala-lakshminkara.html balkhandshambhala.blogspot.com.au] | [http://balkhandshambhala.blogspot.com.au/2013/02/shambhala-lakshminkara.html balkhandshambhala.blogspot.com.au] | ||
[[Category:Lakshimikara]] | [[Category:Lakshimikara]] | ||
Latest revision as of 09:28, 4 January 2014
Lakshminkara: the Crazy Princess.....(Abhayadatta Shri, mahasiddha #82)......The beautiful Lakshminkara was the sister of the great king Indrabhuti who ruled over the kingdom of Sambola in the land of Oddiyana....http://www.scribd.com/doc/94393016/James-B-Robinson-Buddha-s-Lions-The-Lives-of-The-Eighty-Four-Siddhas'
"There are 84 Mahasiddhas in both Hindu and Tibetan Buddhist traditions......who flourished in India from the eighth to twelfth centuries. Basically, the lives of these eighty-four Indian men and women abound in episodes that demonstrate their conviction to perform any act contrary to convention.....The life story of Mahasiddha Laksminkara describes the kind of journey that is often required of those who seek ultimate truths.She was born into a royal family and had been delicately brought up in luxurious surroundings. She showed a grasp and understanding of tantric concepts even at an early age. All in all it was an idyllic life until she was betrothed to the king of Lanka as part of a deeper political alliance.....The princess despaired when she witnessed his inhuman treatment of animals. .....The next day, when she was finally invited into the palace, she locked herself into a chamber and refused to see anyone, discouraging visitors by throwing things at them. The princess then proceeded to unbound her hair, tore off her clothes and rubbed ashes on her body. She talked incoherently in a prattle, and to all appearances, she was hopelessly insane......One night, she crept out of the palace and fled to a cremation ground, renouncing the world to become a yogini, living by scavenging the food thrown out for dogs. She lived so for seven years until she attained siddhi. A sweeper of the royal latrines served her faithfully during this period. When she gained her realization, he was the first person to be initiated.".....http://www.exoticindiaart.com/product/paintings/mad-princess-who-became-mahasiddha-lakshminkara-WH78/
"Buddhist texts tell of the birth of the Buddhist Chinnamunda. A tale tells of Krishnacharya's disciples, two Mahasiddha sisters, Mekhala and Kankhala, who cut their heads, offered them to their guru and then danced. The goddess Vajrayogini also appeared in this form and danced with them. Another story recalls princess Lakshminkara, who was a previous incarnation of a devotee of Padmasambhava, cut off her head as a punishment from the king and roamed with it in the city, where citizens extolled her as Chinnamunda-Vajravarahi.".....Benard, Elizabeth Anne (2000), Chinnamasta: The Aweful Buddhist and Hindu Tantric Goddess, Motilal Banarsidass, ISBN 978-81-208-1748-7
"Mahasiddha Skt., roughly “great master of perfect capabilities.” In the - Vajrayana, this term refers to an ascetic who has mastered the teachings of the - Tantras. He distinguishes himself through certain magical powers ( - siddhi), which are visible signs of his enlightenment. Best known is the group of eighty-four mahasiddhas. They represent a religious movement, which developed in India from the 8th to 12th centuries against the background of, and in opposition to, the monastic culture of Mahayana Buddhism. Among the eighty-four mahasiddhas were men and women of all social classes; their model of highly individual realization strongly influenced Tibetan Buddhism. Also of importance were their spiritual songs. The biographies of the eighty-four mahasiddhas, preserved in Tibetan translation, describe personalities like Chatrapa the beggar, Kantali the tailor, and Kumaripa the potter. However, King Indrabhuti and his sister Lakshminkara are also among them, as are scholars like Shantipa. What is common to all of them, regardless of background, is the manner in which, through the instruction of a master, they transformed a crisis in their lives into a means for attaining liberation. Then, through unorthodox behavior and the use of paradoxes, they expressed the ungraspability of ultimate reality.".....http://www.ese-an.org/m/612-mahashunya.html
"Indrabhuti & Oddiyana.... O-rgyān, U-rgyān, O-ḍi-yā-na, and (2) O-ḍi-vi-śā, with the first series connected with Indrabhūti, i.e., Oḍiyăna and Uḍḍiyāna, while the second series falls back on Oḍi and Oḍiviśa, i.e., Uḍra (Orissa) and has nothing to do with Indrabhūti. N.K. Sahu objects, however, and points out that these two sets of names are seldom distinguished in Buddhist Tantra literature, and opines that the words Oḍa, Oḍra, Uḍra, Oḍiviśa and Oḍiyāna are all used as variants of Uḍḍiyāna. In the Sādhanamālā, he further points out, Uḍḍiyāna is also spelt as Oḍrayāna while in the Kālikā Purāṇa, as indicated earlier, it is spelt either Uḍḍiyāna or Oḍra. There is also evidence, Sahu continues, that Indrabhūti is the king of Orissa rather than of the Swāt valley. The Caturāsiti-siddha-Pravṛtti, for example, mentions him as the king of Oḍiviśa while Cordier, in his Bṣtān-ḥgyur catalogue, gives sufficient indications of his being the king of Orissa. Also, in his famous work Jñānasiddhi, king Indrabhūti opens it with an invocation to Lord Jagannātha, a deity intimately associated with Orissa and with no other area of India.".....http://en.wikipedia.org/wiki/Indrabhuti
"According to Nyingma tradition, King Ja (also known as Indrabhuti) taught himself intuitively from "the Book" of the Tantric Way of Secret Mantra (that is Mantrayana) that magically fell from the sky along with other sacred objects and relics "upon the roof of King Ja" .....http://en.wikipedia.org/wiki/Indrabhuti
..." it should be stated that the falling of Buddhadharma relics upon a Tibetan royal palace also happened in the case of Thothori Nyantsen and these two stories (i.e. the story of Thothori Nyantsen and the narrative of King Ja) may have influenced each other as they share a distinctive motif of magical realism.....Lha Thothori Nyantsen (Tib. ལྷ་ཐོ་ཐོ་རི་; Chinese: 佗土度) (also spelled Lha Tho tho ri Nyentsen or lHa-tho-tho-ri gNyan-btsan) was the 28th King of Tibet according to the Tibetan legendary tradition. The syllable Lha (divine, pertaining to the gods of the sky) is an honorary title."......http://en.wikipedia.org/wiki/Thothori_Nyantsen...
This informal research is an exploration of the region of ancient 'Shamis en Balkh' (36° N 66° E) as the source of the 'legendary' Kingdom of Shambhala....also known as Shams-i-Bala, it was located in the once rich and fertile region of Bactria and encircled by the great Pamir and Caucasus Asia Mountains..... This research includes the ancient cultures of Tagzig, Oddiyana, Bactra, Kapisa, Olmo Lungring, Zariasta, Zhang-Zhung, Gandharva and Uighur. Viewed as a Sacral/Human power spot ("sham-i-bala = elevated candle" ), Balkh was the site of a great pre-history Sun Temple.... reached it height about 2400 BC but was still a great city when Marco Polo visited in 1275 AD.
