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    Songs of Milarepa
    Songs of Milarepa
    Songs of Milarepa
    Ebook121 pages1 hour

    Songs of Milarepa

    By Milarepa

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    About this ebook

    A Buddhist holy man whose songs have been sung and studied since the twelfth century, Milarepa exchanged a life of sin and maliciousness for one of contemplation and love, eventually reaching—according to his disciples—the ultimate state of enlightenment. His thousands of extemporaneously composed songs communicate complex ideas in a simple, lucid style. This volume features the religious leader's best and most highly esteemed songs of love and compassion. Sure to inspire and provide reading pleasure to a wide audience.
    Considered by many of his followers to be another St. Francis, Milarepa exchanged a life of sin and maliciousness for one of contemplation and love, eventually reaching a state of enlightenment. His thousands of extemporaneously composed songs have been widely sung and studied since they were first recorded and disseminated centuries ago by his disciples. This volume features the best and most highly esteemed of the religious leader's songs of love and compassion that include lessons on the negative aspects of ambition and the importance of finding inner peace. In addition, he stresses the briefness of life: ". . . so apply yourself to meditation. Avoid doing evil, and acquire merit, to the best of your ability, even at the cost of life itself. In short: Act so that you have no cause to be ashamed of yourselves and hold fast to this rule."
    LanguageEnglish
    PublisherDover Publications
    Release dateApr 19, 2012
    ISBN9780486153841
    Songs of Milarepa

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    • 4/5
      estos cantos recuerdan lo que dijo Buda;" todo lo compuesto es imparmanente, esforzaros en alcanzar vuestra meta"

    Book preview

    Songs of Milarepa - Milarepa

    Preface

    Milarepa is the St Francis of Tibet. The accents of these songs are unmistakably those of the Fioretti ; there is the same lyricism, the same tender sympathy, the same earthiness, for to the Cotton-clad as to the Poverello all nature was friend as well as chap-book. The difference is that the former learnt compassion through knowledge, whereas the latter found wisdom through love. Though far separated in space they were not in time, since the one lived on into the twelfth century, in which the other was born. The fame of each spread rapidly through his native land and has continued to this day : every Tibetan child knows the story of the great sinner who became the great sage, and his Life,¹ as chronicled by his favourite disciple Rechung, is a household favourite. In it we learn how, after his father’s untimely death, he and his mother and sister were despoiled of their patrimony by his wicked uncle and aunt; how he ran away, for he was a boy of spirit, and learnt the black arts from a local sorcerer; conjured up a hailstorm which ruined their crops and caused the roof of their house to fall in and kill their guests at a harvest festival; how remorse overcame him for what he had done; how he then set out to find the truth and met his teacher Marpa; how Marpa, as penance, for seven years disciplined him savagely till even his spirit was almost broken, but finally initiated him; how after long contemplation in his mountain solitudes he finally attained enlightenment and was consecrated by Marpa as his successor; and how he lived to a ripe old age, teaching the faith and working miracles, and died in the odour of sanctity.

    Marpa his teacher was known as the Translator; though a Tibetan he had studied at the famous Indian University of Nalanda, become a proficient scholar of Sanskrit and translated many Buddhist works into his native tongue. While there he was the favourite disciple of Naropa, one of the most famous pandits of his day, and returned to Tibet determined to spread his master’s teachings.

    Naropa’s was essentially a ritualist system based upon spells and diagrams (mantras and yantras), the power to use which could only be imparted directly from adept to disciple. Hence the name of his sect, the Kargyudpas, the followers of the oral tradition (it still flourishes today on the borders of Nepal and Sikkim and in Tibet proper). In order that the disciple may fit himself to receive this gift of power he must undergo prolonged intellectual study as well as a strenuous course of yogic exercises designed to produce the inner heat² and proof of success is the ability to withstand the extreme Himalayan cold wearing no more than a cotton loin-cloth; he is then entitled to the proud title of Repa, the cotton-clad, as Mila was. But this raising of the bodily temperature engenders such a flame of fervency in his mind that he is rapt to the contemplation of the suprasensual worlds. Meanwhile control of the breath has enabled him to control the nervous energy and thereby the life-force and observe its manifestations on the subtle plane. Since the life-force is not mechanical, these manifestations appear to the mind of the meditator as gods and demons according to their gentleness or fierceness, and by the spells which he has learnt he can conjure them up, subject them to his will and reabsorb them. But he must not let himself be fascinated by his newly-won power, and here the guidance of the teacher is essential; by prolonged meditation upon the great symbol of the Void he must realize all these apparitions to be vacuous and undifferentiated and so attain experience of the ultimate, allowing enlightenment to arise spontaneously. Thereafter he is free to devote himself in compassion to the service of mankind.

    Since the primitive religion of Tibet, Bon, was shamanistic and its world peopled by spirits, it is easy to understand the appeal to Tibetans of a Buddhism so much akin to their own belief. The teachers of the ritualist Orders, beginning with Padma Sambhava, had only to possess power and knowledge superior to that of the Bon shamans to convert the superstitious populace. And so it was that Buddhism gained the whole country in a short space of time.

    Milarepa’s part in this is recorded in two books: his Life and his Songs. In the latter work an account of the most important events in his spiritual career serves to frame the songs themselves, for upon each occasion he expresses his deepest thoughts in song, the accents of which range from the lyrical to the mystic and high philosophic. Those in the present volume, which are only a small fraction of the vast number in the original work, have been carefully selected to show every facet of his teaching. Only a few of them have ever been translated and these are not readily available to the public. The style adopted in this translation is deliberately archaic in order to give the same impression that the language of the songs themselves does to the Tibetan of today. But more than literal translation is necessary : there must be a certain adaptation in order to make comprehensible to the Western reader the subtleties of this highly intricate form of Buddhism with its unfamiliar technical terms, yet this with due knowledge of the indigenous traditions and respect for

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