Guru Padmasambhava     64 posts


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' The Light of Wisdom '

At that time and occasion, the moment had come for the ripening of the result of perverted aspirations made through many lifetimes, showing itself as the hostile and evil-minded ministers and Queen Margyenma, engaging in various kinds of perverted thoughts and deeds. In the presence of the king they said:

" This sorcerer from the borderland of Mon has deceived you, the king, with all kinds of deceit, trickery, and optical illusions. At worst, he will deprive you of your life. Second to that, he will rob the kingdom. At the least, he will make the people revolt, spreading slander between the king, ministers, and queens. He should therefore be thrown in the river before the eyes of everyone. "

As they insisted in this way, the king became saddened and related in detail to Guru Rinpoche the story of what had happened. "What will you do about this?" he asked. Tears streamed from the king's eyes and for a short while he fell unconscious from intense devotion. When he regained his senses after a few moments, Guru Rinpoche laughed and with a beaming smile said in the fearless voice of a roaring lion:

"Great king, you need not feel even slightly disheartened about this. Formerly, Mara and the heretics also tried to harm the truly perfected Buddha, but rather than causing even the smallest injury to the Three Jewels, they could only reveal his supreme enlightened virtues. Likewise, since I have attained mastery over the expression of awareness, I can transform the phenomenal world into whatever I desire. Since I have accomplished the indestructible form of the rainbow body, the four elements cannot inflict the least harm on me. Even if all the three realms were to rise up as an enemy toward me, the pandita of Uddiyana and the successor of all the victorious ones and bodhisattvas of the three times will only help in revealing my supreme miraculous powers, and surely not find any opportunity to cause me harm or even shake a tip of my hair."

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' The Light of Wisdom '

In particular, external objects grasped by fixation
Are all unreal and appear like an illusion.
Not permanent, yet their transiency is able to function.
They are not singular, since a variety emerges and changes.
They are not independent, but follow the karmic deeds.
They are not particles, since partless atoms do not exist.

If they did exist, gross things could not be assembled.
If they had parts, this would contradict the assertion of
partlessness.
They are nothing but a nonexistent and false appearance, an
interdependence,
Like dreams, magical illusion, and the reflection of the moon in
water.
Regard them as a city of gandharvas and as a rainbow.

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' The Light of Wisdom '

With the thorough intention to calm your mind,
Take the mundane dhyanas as the foundation.
Through fully accomplishing samadhi with vipassana,
Enter the domain of the experience of the Tathagatas.*

* - Buddhas.

By means of the intelligence that fully discerns phenomena,
First comprehend the words of all teachings through learning.
Next seek an understanding of their meaning through
reflection,
And finally realize the meaning through meditation.

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' The Light of Wisdom '

By means of the intelligence that fully discerns phenomena,
First comprehend the words of all teachings through learning.
Next seek an understanding of their meaning through
reflection,
And finally realize the meaning through meditation.

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' The Light of Wisdom '

With the thorough intention to calm your mind,
Take the mundane dhyanas as the foundation.
Through fully accomplishing samadhi with vipassana,
Enter the domain of the experience of the Tathagatas.*

* - Buddhas.

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' The Light of Wisdom '

In order never to be overcome by harmdoers,
Cultivate patience through mindfulness of the demerits of
anger.
Joyfully undertake hardships for the sake of the Dharma,
And be unafraid of the profound emptiness.

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' The Light of Wisdom '

By awakening a courageous fortitude for what is virtuous,
Don the armor of tirelessly engaging in bodhisattva deeds.
Exert yourself without distraction throughout day and night,
And cast away weariness when achieving the welfare of others.

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' The Light of Wisdom '

Practice the conditioned and unconditioned virtues as much as
you can,
And motivate yourself to carry out all your deeds for the sake of
sentient beings.

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' The Light of Wisdom '


Using your own experience as a measure,
Arouse the bodhichitta of aspiration
Through the four immeasurables of love, compassion, joy, and
impartiality
In order that your mothers, all beings, may have happiness and
be free from suffering.

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' The Light of Wisdom '

In particular, for accomplishing the state of emancipation,
With the recognition and remembrance that all of samsara
Is like a fiery pit, a garden of razors, or a forest of swords,
Arouse again and again the intense and genuine attitude
Of desiring to be quickly freed from the three sufferings.

At some point, when you understand that all samsaric grandeur
Is impermanent, inconstant, and illusive,
Fascination with even the splendor of Brahma and Indra
Will have no occasion to arise for as much as an instant.

While truly perceiving the Three Precious Ones, the Roots, and
the guardians of the Dharma
To be the unfailing and permanent protection,
Regard them respectfully as your refuge until enlightenment
In order to free yourself and others from the terrors of samsara.

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' The Light of Wisdom '

In particular, for accomplishing the state of emancipation,
With the recognition and remembrance that all of samsara
Is like a fiery pit, a garden of razors, or a forest of swords,
Arouse again and again the intense and genuine attitude
Of desiring to be quickly freed from the three sufferings.

At some point, when you understand that all samsaric grandeur
Is impermanent, inconstant, and illusive,
Fascination with even the splendor of Brahma and Indra
Will have no occasion to arise for as much as an instant.

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' The Light of Wisdom '


Always train correctly in being mindful, careful, and
conscientious.

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' The Light of Wisdom '


Diligently take up the roots of virtue.
Prostrations and circumambulations purify the wrongdoings of
your body.
Reciting and reading the Buddha's words purify the obscurations
of your speech,
And supplicating the Three Jewels pacifies the faults of your
mind.
Always train correctly in being mindful, careful, and
conscientious.

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' The Light of Wisdom '

The root of practicing the sacred Dharma is the law of karma.
Through evil deeds and non-virtues you will go to the three
lower realms.
By virtuous actions you achieve the higher realms and
liberation.
Therefore confess evil deeds and make the wholehearted vow to
refrain from them.

Diligently take up the roots of virtue.
Prostrations and circumambulations purify the wrongdoings of
your body.
Reciting and reading the Buddha's words purify the obscurations
of your speech,
And supplicating the Three Jewels pacifies the faults of your
mind.
Always train correctly in being mindful, careful, and
conscientious.

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' The Light of Wisdom '

The root of practicing the sacred Dharma is the law of karma.
Through evil deeds and non-virtues you will go to the three
lower realms.
By virtuous actions you achieve the higher realms and
liberation.
Therefore confess evil deeds and make the wholehearted vow to
refrain from them.

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' The Light of Wisdom '

Sit on a comfortable seat, straighten your body, and expel the
stale breath.
Supplicate the Three Jewels and generate devotion to your
Guru.
Apply mindfulness and reflect in the following way.

This bodily support adorned with the perfect freedoms and
riches,
Like the udumbara flower, is extremely hard to find.
If you skillfully take advantage of it,
Then this find has great value, exceeding that of a wish-fulfilling
gem.
Therefore follow spiritual guides and virtuous friends
At all times and on all occasions.

Giving up concerns for this life, and for the sake of the future,
Exert yourself quickly to take advantage of it, for if you don't , it
will not last.

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' The Light of Wisdom '

The stages of the path that bring about realization are
innumerable.
Purify your being, sow the seeds, and cultivate them.
Remove the hindrances, and likewise bring forth
enhancement.
Thus enter the correct path through these five aspects.

First of all is to purify your mind and being.
The Vajra Master, the root of the path,
Is someone who has the pure conduct of samaya and vows.

He is fully adorned with learning, has discerned it through
reflection.,
And through meditation he possesses the qualities and signs of
experience and realization.
With his compassionate action he accepts disciples.

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' The Light of Wisdom ' ( Lamrim Yeshe Nyingpo )


The ground to be understood is the all-pervasive sugata
essence.*
Uncompounded, luminous, and empty, it is the natural state of
Awareness.
Beyond confusion and liberation, it is completely quiescent, like
space.
Although it abides without separation in samsara or joining in
nirvana,
Due to the great demon of coemergent and conceptual
ignorance,
From the solidified habitual patterns of grasping and fixation,
And the different perceptions of worlds and inhabitants,
The six classes of beings appeared as a dream.

Although this is so, you have never moved and will never
move
From the original condition of the essence.
Endeavor therefore in purifying the temporary stains.

* - an epithet of the Buddha, literally meaning 'gone to bliss'.

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My father is wisdom and my mother is voidness.

My country is the country of Dharma.

I am of no caste and no creed.

I am sustained by perplexity; and I am here to destroy lust, anger and sloth

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' Penetrating the Essence of Sound Tantra '

Mind and energy are mixed nondually.
Therefore, energy produces all forms of karma.

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Explanation of the Vajra Guru mantra

Om Ah Hum Vajra Guru Padma Siddhi Hum (Sanskrit)

Om Ah Hung Benza Guru Pema Siddhi Hung (Dialectic variation in Tibetan pronunciation)

In response to Yeshe Tsogyal's request, the Great Master responds.

"O daughter of good family, the Vajra Guru mantra is not just my single essence mantra, it is the very essence or life force of all the deities of the four classes of tantra, of all the nine yanas, and all of the 84,000 collections of dharma teachings. The essence of all of the buddhas of the three times, all of the gurus, yidams, dakas and dakinis, dharma protectors etc., the essence of all of these is contained and is complete within this mantra. How, you may ask, does this work? What is the reason for all these being complete with this mantra? Listen well and hold this in mind. Read it again and again. Write it out for the benefit of sentient beings, and teach it or demonstrate it to beings in the future.”

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG are the sublime essence of the principles of enlightened body, speech, and mind

VAJRA is the sublime essence of the

indestructible family GURU is the sublime essence of the jewel family

PEMA is the sublime essence of the lotus family
SIDDHI is the sublime essence of the activity family HUNG is the sublime essence of the transcendent family

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM is the perfect splendor and richness of sambhoghakaya, the manifest body of splendor
AH is the total unchanging perfection of dharmakaya, the manifest body of absolute reality

HUNG perfects the presence of Guru Padmasambhava as the nirmanakaya, the manifest body of emanation
VAJRA perfects all the heruka deities of the mandalas
GURU refers to the root and transmission gurus and the holders of intrinsic awareness PEMA perfects the assembly of dakas and dakinis

SIDDHI is the life force of all the wealth deities and the guardians of the treasure teachings
HUNG is the life force of the dharmapalas, the protective deities.

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG are the life force of the three classes of tantra
VAJRA is the life force of monastic discipline and the sutra class of teachings GURU is the life force of abhidharma and kriya (action) yoga, the first level of tantra
PEMA is the life force of the charya (conduct) tantra, the second class of tantra, and yoga (joining) tantra, the third class of tantra
SIDDHI is the life force of the mahayoga and anuyoga classes of teachings HUNG is the life force of the ati yoga, the Natural Great Perfection (Dzogchen)

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG purify obscurations arising from the three mental poisons -- desire-attachment, aversion, and ignorance
VAJRA purifies obscurations which stem from anger
GURU purifies obscurations which stem from pride

PEMA purifies obscurations which stem from desire and attachment
SIDDHI purifies obscurations which stem from envy and jealousy
HUNG in a general way purifies obscurations which stem from all emotional afflictions

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

Through OM AH HUNG one attains the three kayas
Through VAJRA one realizes mirror-like pristine awareness
Through GURU one realizes the pristine awareness of equalness Through PEMA one realizes the pristine awareness of discernment Through SIDDHI one realizes the all-accomplishing pristine awareness Through HUNG one realizes the pristine awareness of basic space

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

Through OM AH HUNG gods, demons and humans are subdued
Through VAJRA one gains power over the malevolent forces of certain gods and demons
Through GURU one gains control over the malevolent forces of the Lord of Death and the cannibal demons
Through PEMA one gains control over the malevolent influences of the water and wind elements
Through SIDDHI one gains control over the malevolent influences of non-human forces and spirits bringing harm and exerting negative control over one‘s life Through HUNG one gains control of the malevolent influences of planetary configurations and earth spirits

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG accomplishes the six spiritual virtues VAJRA accomplishes pacifying activity
GURU accomplishes enriching activity
PEMA accomplishes magnetizing activity

SIDDHI accomplishes enlightened activity in general HUNG accomplishes wrathful enlightened activity

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG avert all imprecations and curses
VAJRA averts the negative consequences of breaking one‘s samaya with the deities of pristine awareness
GURU averts the negative influences of the eight classes of gods and demons in samsara
PEMA averts the negative influences of worldly gods and demons
SIDDHI averts the negative influences of nagas and earth spirits
HUNG averts the negative influences of gods, demons, humans, samsaric gods

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG defeat the army of the five mental poisons VAJRA defeats anger
PEMA defeats desire-attachment
SIDDHI defeats envy and jealousness

HUNG defeats the armies of gods, demons and humans

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG brings about spiritual accomplishments or siddhis
VAJRA brings about the siddhi of the peaceful and wrathful deities
GURU brings about the siddhi of the awareness-holders and the lineage gurus PEMA brings about the siddhi of the dakas and dakinis and dharma protectors SIDDHI brings about the mundane and supreme siddhis
HUNG brings about the siddhi of accomplishing whatever one wishes

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG transfers consciousness to pure realms of experience
VAJRA transfers consciousness to the eastern pure realm of Manifest Joy GURU transfers consciousness to the southern pure realm of Glory and Splendor
PEMA transfers consciousness to the western pure realm of Great Bliss
SIDDHI transfers consciousness to the northern pure realm of Excellent Activity HUNG transfers consciousness to central pure realm of Unwavering

Taken from a more extensive teaching by Lama Tarchin Rinpoche.ii

Another meaning of the Guru Rinpoche (Vajra Guru) Mantra

Om Ah Hung Vajra Guru Pema Siddhi Hung

(actually pronounced) Om Ah Hung Benza Guru Pema Siddi Hung

Dilgo Khyentse Rinpoche (former head of the Nyingma Lineage, deceased) explains:

"It is said that the twelve syllables Om Ah Hum Vajra Guru Padma Siddhi Hum carry the entire blessing of the twelve types of teaching taught by Buddha, which are the essence of His Eighty-four Thousand Dharmas.

Therefore to recite the Vajra guru mantra once is the equivalent to the blessing of reciting.....or practicing the whole teaching of the Buddha.

The wisdom mind of Padmasambhava is manifested in the form of the mantra; these twelve syllables are actually the emanation of His wisdom mind, and they are endowed with His entire blessing. The vajra guru mantra is Padmasambhava in the form of sound. So when you invoke Him with the recitation of the twelve syllables, the blessing and merit you obtain is tremendous. In these difficult times, just as there is no Buddha or refuge we can call upon who is more powerful than Padmasambhava, so there is no mantra that is more fitting than the Vajra Guru Mantra."iii

Another explanation of the Guru Rinpoche (Vajra Guru) Mantra

Padmasambhava mantra
Oṃ Āḥ Hūṃ Vajra Guru Padma Siddhi Hūṃ1 (Om Ah Hum Vajra Guru Padma Siddhi Hum)

Padmasambhava was a historical teacher who is said to have finally converted Tibet to Buddhism. He was a renowned scholar, meditator, and magician, and his mantra suggests

his rich and diverse nature.

Om Ah Hum have no conceptual meaning.

Om is often regarded as being the primeval sound, and in fact the sound-symbol of reality itself. It represents the universal principle of enlightenment. You can read about Om in more detail on the page about the Om Shanti mantra (see Annex).

Ah, in traditional explanations, is usually said to be connected with speech (more about that in a moment) but in Sanskrit ―ah‖ is a verb meaning ―to express , signify ; to call (by name).‖ So it suggests evoking, or calling forth, the manifestation of enlightenment.

Hum is often thought of as representing the manifestation of enlightenment in the individual human being. This may be a complete coincidence, but hum is similar to the first person singular ―aham,‖ which means of course ―I.‖

Often these syllables are associated with body, speech, and mind respectively (i.e. the whole of one‘s being). So there‘s a suggestion that we are saluting the qualities that

Padmasambhava represents with all of our hearts (and minds, and bodies).

Vajra means thunderbolt, and represents the energy of the enlightened mind. It can also mean diamond. The implication is that the diamond/thunderbolt can cut through anything. The diamond is the indestructible object, while the thunderbolt is the unstoppable force. The vajra also stands for compassion. While it may seem odd to have such a ―masculine‖ object representing compassion, this makes sense in esoteric Buddhism because compassion is active, and therefore aligned with this masculine symbol. (The term ―masculine‖ does not of course imply that compassion is limited to males!)

Guru, of course, means a wise teacher. It comes from a root word, garu, which means ―weighty.‖ So you can think of the guru as one who is a weighty teacher. Padmasambhava is so highly regarded in Tibetan Buddhism that he is often referred to as the second Buddha.

Padma means lotus, calling to mind the purity of the enlightened mind, because the lotus flower, although growing in muddy water, is completely stainless. In the same way the enlightened mind is surrounded by the greed, hatred, and delusion that is found in the world, and yet remains untouched by it. The lotus therefore represents wisdom. Again, while westerners would tend to assume that the flower represents compassion, the receptive nature of the flower gives it a ―feminine‖ status in esoteric Buddhism, and to the lotus is aligned with the ―feminine‖ quality of wisdom. And once again, there is no implication that

wisdom is in any way limited to those who are female. The words masculine and feminine here are used in a technical sense that‘s completely unrelated to biology.

And Siddhi means accomplishment or supernatural powers, suggesting the way in which those who are enlightened can act wisely, but in ways that we can‘t necessarily understand. Padmasambhava is a magical figure, and in his biography there are many miracles and tussles with supernatural beings.iv

Annex – Explanation of mantra OM

Om (Oṃ)

Like many mantras, this one begins with "Om". Om has no meaning, and its origins are lost in the mists of time. Om is considered to be the primeval sound, the sound of the universe, the sound from which all other sounds are formed.

In the Brahminical tradition, from where Buddhism

undoubtedly obtained mantra practice, Om is not just the universal sound, but the sound of the universe itself. For example in the (non-Buddhist) Mandukya Upanishad, it is said:

Om! — This syllable is this whole world.

Its further explanation is: –
The past, the present, the future — everything is just the word Om.

And whatever else that transcends threefold time — that, too, is just the word Om.

Om is therefore a sound symbolizing reality. It represents everything in the universe, past, present, and future. It even represents everything that is outside of those three times. It therefore represents both the mundane world of time in which the mind normally functions, and the world as perceived by the mind that is awakened and that experiences the world timelessly. It represents both enlightenment and non-enlightenment.

You could regard Om as being the equivalent of white light, in which all of the colors of the rainbow can be found.

One Sanskrit-English dictionary says the following:

"A word of solemn affirmation and respectful assent , sometimes translated by ̳yes, verily, so be it‘ (and in this sense compared with Amen); it is placed at the commencement of most Hindu works, and as a sacred exclamation may be uttered at the beginning and end of a reading of the Vedas or previously to any prayer; it is also regarded as a particle of auspicious salutation [Hail!];

Om appears first in the Upanishads as a mystic monosyllable, and is there set forth as the object of profound religious meditation, the highest spiritual efficacy being attributed not only to the whole word but also to the three sounds A, U, M, of which it consists."

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A hundred things may be explained, a thousand told, But one thing only should you grasp. Know one thing and everything is freed – Remain within your inner nature, your awareness!

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Adorn yourself with the eminent virtues of the Victorious Ones!

You may have the bravery of a strong fighter, but unless you possess the intelligent strength of discriminating knowledge, you will not turn the tide in the battle with samsara. So possess the intelligent strength of discriminating knowledge!

You may possess the power and might of a world ruler, but unless you gain mastery over your own mind, when the time of death arrives you still haven’t attained the power of freedom. So gain mastery over your mind!

You may speak like the Lion of Speech [Manjushri], but unless you take to heart the primordially pure nature of resounding emptiness, that will not prevent the ripening of karma. So take to heart the primordially pure nature of empty resounding!

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From " Dakini Teachings"

Whatever actions you engage in, do not do anything nondharmic that fails to become the accumulation of merit and wisdom.
Do not desire anything other than omniscient Buddhahood and benefiting sentient beings.
Do not be attached to anything. Attachment itself is the root of bondage.
Do not criticize other teachings and do not disparage people. All the teachings are ultimately indivisible, like the taste of salt.
Do not criticize any of the higher or lower vehicles. They are identical in being the path to be journeyed, just like the steps on a
staircase.
You cannot know another person unless you can perceive with superknowledge. So do not criticize others.
In general, all sentient beings are by their very nature spontane­ously perfect Buddhas. They possess the essence of enlightenment.
Do not examine other people's faults or delusions.
Do not examine the limitations of others. Examine how you can
change your own.
Do not examine the shortcomings of others but examine your own shortcomings.
The greatest of evils is to hold religious prejudice and to criticize
other people without knowing their mind. So give up prejudice as if
It were poison.

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In general, all sentient beings are by their very nature spontane­ously perfect Buddhas. They possess the essence of enlightenment.
Do not examine other people's faults or delusions.
Do not examine the limitations of others. Examine how you can
change your own.
Do not examine the shortcomings of others but examine your own shortcomings.
The greatest of evils is to hold religious prejudice and to criticize
other people without knowing their mind. So give up prejudice as if
It were poison.

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Whatever actions you engage in, do not do anything nondharmic that fails to become the accumulation of merit and wisdom.
Do not desire anything other than omniscient Buddhahood and benefiting sentient beings.
Do not be attached to anything. Attachment itself is the root of bondage.
Do not criticize other teachings and do not disparage people. All the teachings are ultimately indivisible, like the taste of salt.
Do not criticize any of the higher or lower vehicles. They are identical in being the path to be journeyed, just like the steps on a
staircase.
You cannot know another person unless you can perceive with superknowledge. So do not criticize others.

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