Fangs away / Boundless ocean of compassion…

As long as diseases afflict living beings

May I be the doctor, the medicine

And also the nurse

Who restores them to health

———————————————————————–

all I ever wanted to do, was love

is that such a bad thing?

please, stop snarling at me…

 

until you step

into the ocean

you will never know

the Pacific, of a setting sun

 

your lives will be

bereft of the magnificence

manifest of the warmth

and as pink, as can be

 

behold resplendent

the wish fulfilling jewel

Lotus born

and radiant

 

boundless ocean of compassion

wherein I might swim

as naked as Adam

and just as free…

 

free your minds,

find that fifty foot wave

it comes

but once a century

 

boundless ocean of compassion

make point break for me

a real barrel

for me to finger touch

 

may the spray

slick back my hair

as the Bodhi takes me

ever, into eternity…

Asvattha – Caduceus

Ashvattha

From Wikipedia, the free encyclopedia

According to Hindu scriptures, asvattha (Sanskrit: अश्वत्थ, IAST: aśvattha) (or Assattha) at is, the Sacred Fig, is a sacred tree for the Hindus and has been extensively mentioned in texts pertaining to Hinduism, mentioned as ‘peepul’ (Ficus religiosa) in Rig Veda mantra I.164], a tree under which Gautam Buddha meditated and gained enlightenment.

Ashvattha is a name of Shiva and Vishnu; according to Sankara this name is derived from the terms, shva (tomorrow) and stha (that which remains).[1] The Atharvan were the recipients of gifts (given to Payu) in the Danastuti from Prince Ashvattha’s generosity (Rig Veda mantra IV.47.24); the prince identified with Divodasa by Griffith.[2]

Yama while instructing Naciketa describes the eternal Asvattha tree with its root upwards and branches downwards, which is the pure immortal Brahman, in which all these worlds are situated, and beyond which there is nothing else (Katha Upanishad Verse II.vi.1). But Krishna tells us that the Asvattha tree having neither end nor beginning nor stationariness whatsoever has its roots upwards and branches downwards whose branches are nourished by the Gunas and whose infinite roots spread in the form of action in the human world which though strong are to be cut off by the forceful weapon of detachment to seek the celestial abode from which there is no return (Bhagavata Gita Chapter XV Verses 1-4). The former teaches that the Asvattha tree is real being identical with Brahman and therefore impossible to cut-off; the latter insists that the Asvattha tree must be regarded as unreal being identical with existence which needs to be cut-off. [3]

The Puranas such as the Padma Purana and the Skanda Purana enumerate the very many advantages to be secured from reverentially approaching and worshipping the Ashvattha (Peepul) tree.[4]

The first historical person named in connection with the worship of the Bodhi tree in Bodhgaya is Asoka whose Buddhist name was Piyadasi.[5]

The fire sticks used in Hindu sacrificial fire like agnihotra also contain dried wood of ashvatha tree.

Dharma of the Day

self importance is a root cause of suffering
both for the self
and the others you inflict it upon

your self image is a pack of lies
insistence upon its reality
causes suffering and impedes evolution

if you are sure you are not being separative
then in your conviction
you most certainly are

unless omniscience is a quality you own
behaving as if you have the consciousness of a God
is inconsistent with reality

the wisdom of humanity
is an oxymoron
in nearly every case

pride and arrogance are also
root causes of suffering
they stem from the same germ

the desire for and enactment of revenge
not only causes dual suffering
it is one of the most karmically damaging things a being can do

clinging in all its forms suffocates
better to release a dove from a cage
than to watch it wither and die

living a redemptive life
not only eases suffering
but gains karmic merit

whilst karmic debt persists
enlightenment is not possible
and rebirth consequently inevitable

power over another being is an illusion
such illusory power is corporeal
and therefore has no reality
at the level of the dreamer there is no such thing

the primal root of all suffering
is individuating identity upon carnation
all beings resent this
few have sufficient knowledge to see this

emptying the cup of karma removes all suffering
this is the way to Bodhi mind
and eventual liberation

actions beget karma
redemptive action works this off
there is no other way