Self-Immolation

Do Harsh Words Win The Battle? When you get angry at an angry person, you just make things worse for yourself. When you don’t get angry at an angry person, you win a battle hard to win. When you know that the other person is angry, if you’re patient, mindful and calm, then you act for the good of both for yourself and the other person. - Buddha, SN 7.3 Asundarika Sutta

"When we correctly devote ourselves to the guru, all the heavy negative karma to be reborn in the lower realms, such as the five uninterrupted negative karmas, can be completely purif i ed in the shortest time—even in an instant. Instead of our having to be born in the lower realms and experience there the heaviest suffering for an incredible length of time, we completely purify our negative karma through experiencing disease, famine or some other difficulty in this life. All that heavy negative karma can be purif i ed even by having a terrifying dream or by being scolded by our guru, as in Milarepa’s life story. No matter how much heavy karma we have created in this and past lives, correctly devoting ourselves to the virtuous friend is the answer. What is the most powerful method of purification? Again, the answer is correct devotion to the virtuous friend, because the virtuous friend is the most powerful among all the powerful objects. By practicing perfect guru yoga, we can purify the heavy negative karma that would cause us to be born in hell and suf f er there for many eons by experiencing just a headache, a toothache or some other small problem in this life. We have to realize that the more problems we experience in doing the guru’s work, the more negative karma and obscurations we purify and the more merit we accumulate. In other words, by thinking of the benefits, we should see any difficulty we experience in doing the guru’s work as a good thing and as something we need." Lama Zopa Rinpoche

https://youtu.be/PM6pqxiCv8Q Welcome to the YouTube channel Ishaivite. Its existence is solely dedicated to the propagation of doctrines of Kashmiri Shaivism, its tradition and philosophies. This video serves as introduction of aforesaid religious system to a common man. Feedbacks are appreciated and I hope you will join us in this fruitful venture of discovery of Knowledge Traditions.

The root of the path to enlightenment is correctly following the virtuous friend, by looking at the guru as a buddha, having no mistakes, only qualities. Looking at [the guru’s actions as] a buddha’s actions, and fulfilling the wishes and following the advice on the basis of seeing the guru as a buddha, having faith and believing the guru is a buddha. There are two things, not only having the mind in faith but also in action, these are two ways to correctly follow the virtuous friend. Kyabje Lama Zopa Rinpoche

"Guru devotion, seeing the guru as a buddha, is called “the root of the path” because just as the trunk, branches, leaves and fruit grow from the stable root of a tree, all the realizations of the graduated path to enlightenment grow from stable devotion to the guru. If there is no root, nothing can grow. If we have the stable root of guru devotion, all realizations come quickly." Lama Zopa Rinpoche

"By just meditating on the bits we like and avoiding the bits we don’t—like the sufferings of the three lower realms, impermanence and death, and the suffering nature of samsara and life—by not thinking about or meditating on what we feel to be unpleasant, not putting these teachings into practice, and focusing only on the parts that sound good, we can’t really achieve any realizations." Lama Zopa Rinpoche

"The transformation of consciousness is imagination. What is imagined by it does not exist. Therefore everything is representation-only." Vasubhandu

https://youtu.be/hLvU7ppM4vE

https://youtu.be/Ce6ELyA1AFg

"Whose mind, standing like rock, doesn’t shake, dispassionate for things that spark passion, unprovoked by things that spark provocation: When one’s mind is developed like this, from where can there come to him suffering & stress?" Juñha Sutta

"I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. And on that occasion a certain monk was sitting not far from the Blessed One, his legs crossed, his body held erect, enduring fierce pains, sharp & severe, that were the result of old kamma—mindful, alert, without suffering. The Blessed One saw him sitting not far away, his legs crossed, his body held erect, enduring fierce pains, sharp & severe, that were the result of old kamma—mindful, alert, and not struck down by them. Then, on realizing the significance of that, the Blessed One on that occasion exclaimed: For the monk who has left all kamma behind, shaking off the dust of the past, steady, unpossessive, Such: There’s no point in telling anyone else." Kamma Sutta

"There is, monks, an unborn—unbecome—unmade—unfabricated. If there were not that unborn—unbecome—unmade—unfabricated, there would not be the case that escape from the born—become—made—fabricated would be discerned. But precisely because there is an unborn—unbecome—unmade—unfabricated, escape from the born—become—made—fabricated is discerned." Nibbāna Sutta