Lakshmi (Siddham)
golden ink on prepared paper, 21x30 cm
Johannes Janßen 2014

Lakshmi (Sanskrit: लक्ष्मी lakṣmī, Hindi pronunciation: [ˈləkʃmi]) is the Hindu Goddess of wealth, prosperity (both material and spiritual), fortune, and the embodiment of beauty. She is wife of Vishnu. Also known as Mahalakshmi, she is said to bring good luck and is believed to protect her devotees from all kinds of misery and money-related sorrows. Representations of Lakshmi are also found in Jain monuments.

Lakshmi is called Shree or Thirumagal because she is endowed with six auspicious and divine qualities, or Gunas, and also because she is the source of strength even to Vishnu. When Vishnu incarnated on the Earth as the avatars Rama and Krishna, Lakshmi took incarnation as his consort. Sita (Rama's wife), Radha (Krishna's lover), Rukmini and Satyabama are considered forms of Lakshmi.

Lakshmi is worshipped daily in Hindu homes and commercial establishments as the goddess of wealth. She is also worshipped as the consort of Vishnu in many temples. The festivals of Diwali and Kojagiri Purnima are celebrated in her honour.

Mantra of Lakshmi:

ॐ श्रीं ह्रीं क्लीं त्रिभुवन महालक्ष्म्यै अस्माकम् दारिद्र्य नाशय प्रचुर धन देहि देहि क्लीं ह्रीं श्रीं ॐ

oṃ śrīṃ hrīṃ klīṃ tribhuvana mahālakṣmyai asmākam dāridrya nāśaya pracura dhana dehi dehi klīṃ hrīṃ śrīṃ oṃ

from: http://en.wikipedia.org/wiki/Lakshmi



Als ob er horchte. Stille: eine Ferne...
Wir halten ein und hören sie nicht mehr.
Und er ist Stern. Und andre große Sterne,
die wir nicht sehen, stehen um ihn her.

O er ist Alles. Wirklich, warten wir,
daß er uns sähe? Sollte er bedürfen?
Und wenn wir hier uns vor ihm niederwürfen,
er bliebe tief und träge wie ein Tier.

Denn das, was uns zu seinen Füßen reißt,
das kreist in ihm seit Millionen Jahren.
Er, der vergißt was wir erfahren
und der erfährt was uns verweist.

Rainer Maria Rilke
Aus: Neue Gedichte (1907)


Don't lie in ambush | Laure nicht im Hinterhalt

"Don't lie in ambush | Laure nicht im Hinterhalt"

Slogan 32 from: Seven Points of Mind Training (Tib. བློ་སྦྱོངས་དོན་བདུན་མ་, Wyl. blo sbyong don bdun ma) — the famous instruction on 'mind training' (Tib. བློ་སྦྱོང་, lojong) brought to Tibet by Lord Atisha and written down by Geshe Chekawa.



Geshe Chekhawa (or Chekawa Yeshe Dorje) (1102–1176) was a great Kadampa Buddhist meditation master who was the author of the celebrated root text, Training the Mind in Seven Points which is an explanation of Buddha's instructions on training the mind or Lojong in Tibetan. These teachings reveal how sincere Buddhist practitioners can transform adverse conditions into the path to enlightenment, principally, by developing their own compassion. Before Geshe Chekhawa's root text this special set of teachings given by Buddha were secret teachings only given to faithful disciples.

Geshe Chekhawa was born into a family that practiced the Nyingma tradition of Tibetan Buddhism. However, he was not satisfied with his Nyingma practice and sought teachers from other traditions. He received teachings from Rechungpa (one of Milarepa's main disciples) and later from Kadampa Geshes. After reading the text Eight Verses of Training the Mind by Geshe Langri Tangpa he immediately set out to Lhasa in search of Langri Tangpa. When he arrived in Lhasa, he discovered that Geshe Langri Tangpa had died. So he searched for his disciples and found Geshe Sharawa who was one of his main disciples.

When Geshe Chekawa met Geshe Sharawa, he asked him "How important is the practice of accepting defeat and offering the victory to others?" Geshe Sharawa replied, "If you want to attain enlightenment, this practice is essential." Geshe Chekhawa then requested full instructions on this practice and Geshe Sharawa said "If you stay with me for several years I will teach you." Geshe Chekhawa stayed with Geshe Sharawa for 12 years until he mastered the practice of training the mind. He had to face many different kinds of ordeals: all sorts of difficulties, criticism, hardships, and abuse. And the teaching was so effective, and his perseverance in its practice so intense, that he completely eradicated any self-grasping and self-cherishing.

At this time in Tibet, leprosy was very common in Tibet, because doctors were unable to cure it. When Geshe Chekhawa ecountered lepers, he developed heartfelt compassion for them and wished to help them. He gave them teachings on training the mind, especially the teachings on Tonglen or taking and giving. Through these practices many lepers were able to cure themselves. After overhearing Geshe Chekhawa's teaching to lepers on training the mind, his brother who strongly disliked Dharma teachings even began to put them into practice and receive great benefit from them.

As a result of these successes, Geshe Chekhawa decided not to keep these teachings secret any longer and he composed Training the Mind in Seven Points. This is one of the essential root texts of the Kadampa tradition and was the basis for Je Tsongkhapa's text Sunrays of Training the Mind, which is regarded as one of the most authoritative commentaries on training the mind. As the founder of the New Kadampa Tradition Geshe Kelsang Gyatso says in his book Universal Compassion:

"Because of his kindness in composing this text and teaching it openly, we now have an opportunity to receive these instructions and put them into practice. Therefore, we should remember with gratitude the kindness of Geshe Chekhawa."

Geshe Chekhawa's conclusion of Training the Mind in Seven Points is as follows:

Because of my many wishes,
Having endured suffering and a bad reputation,
I received the instructions for controlling self-grasping.
Now, if I die, I have no regrets.

(from: http://en.wikipedia.org/wiki/Geshe_Chekhawa)