Guru Rinpoche Puja 16 Oct
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Probabilistic Travel Model of Gangtok City, Sikkim, India FINAL.Pdf
European Journal of Geography Volume 4, Issue2: 46-54, 2013 © Association of European Geographers ANALYSIS OF TOURISM ATTRACTIVENESS USING PROBABILISTIC TRAVEL MODEL: A STUDY ON GANGTOK AND ITS SURROUNDINGS Suman PAUL Krishnagar Govt. College, Department of Geography Nadia, West Bengal, India. Pin-741101 http://www.krishnagargovtcollege.org/ [email protected] Abstract: Tourism is now one of the largest industries in the world that has developed alongside the fascinating concept of eco-tourism. The concept of tourism could be traced back to ancient times when people travelled with a view to acquiring knowledge of unknown lands and people, for the development of trade and commerce, for religious preaching and also for the sheer adventure of discovery. In fact the system of tourism involves a combination of travel, destination and marketing, which lead to a process of its cultural dimension. Gangtok as a core centre of Sikkim has potential command area over different tourist spots in East Sikkim, which are directly linked by a network of roads centering Gangtok and are perfectly accessible for one-day trips. The tourist attractions of East Sikkim are clustered mostly in and around Gangtok, the state capital. This study shows the tourism infrastructure as well as seasonal arrival of tourists in the Gangtok city and to develop the probabilistic travel model on the basis of tourist perception which will help the tourism department for the further economic development of the area. KeyWords: Eco-tourism, command area, tourist attractions, probabilistic travel model 1. INTRODUCTION Tourism is now one of the largest industries in the world that has developed alongside the fascinating concept of eco-tourism. -
Monastic Dance in Rumtek Monastery
Bulletin of Tibetology MONASTIC DANCE IN RtTMTEK 1\10NASTERY -Anandamayee Gho.'ih Sikkim is inhabited by Bhotia (Bod), Rong (dazong) and the MOil Besldes them the Bcngalee, the Mara\\ari. the Bihari and the Nepalese live there. As a result of that the cul tural scope of Sikkim throws a multi-coloured view and speaks about the sumtotal of a community both physical and mental. The perfonning art is dancc. music. song, visual art and architecturc that show the external aspects of mind of a people belonging to a particular locality. So the communicative culture may be either uni-ethnic or multi-ethnic according to the people residing in a particular place. As regard the people{s) of Sikkim they hold a legacy of many hundred year grown and nurturcd in the lap of the mount Kanchanjangha. Kanchanjangha is regarded as the guardian deity of the land. Tista and Rangit make Sikkim the land of rice that is dazong (bra dzons). It suggests that the Sikkimese culture stands on economic prosperity since the olden days. The location of Sikkim is strategically important to connect Tibet. presently Tibet Autonomous Region (That is TAR) of China on the North and Bengal on the South and \lathula and Jalepla mountain passes to south Tibet (Lhoka). According to the tradition popular in Sikkim, Padmasambhava is said to have stepped in Sikkim. That makes the land purified. The Bhutias (Bod pa) then feel Sikkim as a holy land blessed by KanchanJangha. Similarly the Rong pa. the Lepcha find Sikkim as a scat of their "acred deih. -
BUDDHIST CIRCUIT Meditation Culture & Traditions
BUDDHIST CIRCUIT Meditation Culture & Traditions 10 nights/11 Days Bagdogra - Gangtok 01 (5500 fts/120 kms/4 hrs) Arrival at Bagdogra Airport. Meet and assist by our representative and then some check out formalities at the airport. Introduction to the drivers and the team, we board the car to travel to Gangtok (120 kms/4 hrs). We can do some refreshment break in a way side restaurant at Rangpo meanwhile we clear our formalities of permit at the border check post. After this we will drive to Gangtok to check in at our hotel. Evening Free to refresh and settle down. At 6 Pm Introduction of the team and programme by our representative. Talk about History and Buddhism in Sikkim by Guide / Resource Person. Dinner and Overnight at the Hotel. 02 Buddhist Monastic Tour We start the day with the meditation & Yoga programme in the morning and which will be supervised by resource person/Meditation teacher followed by talks and meditation experience. Breakfast will be served after the programme concludes. After breakfast, we leave for Rumtek Monastery/Dharma chakra centre (24 kms/1 hr)belonging to the Kagyu sect of Buddism.The monastery is said to be the replica of Tshurpu monastery in Tibet and was founded as the official seat in exile to His Holiness The Karmapa, head of the Kagyu lineage by the Late 16th Karmapa Rangjung Rigpe Dorje. Rumtek monastery, originally built in the mid 17oo's, But when Rangjung Rigpe Dorje, 16th Karmapa, arrived in Sikkim in 1959 after fleeing Tibet, the monastery was in ruins. -
TWO KARMAPAS Lama Tendar Olaf Hoeyer
TWO KARMAPAS Lama Tendar Olaf Hoeyer Since 1992 there has been two branches of the old Karma Kagyü tradition, each with it’s own Karmapa and international network of Lamas, monasteries, institutions and centres. This separation in two branches is problematic of several reasons, but it is not unusual in the history of Buddhism. The most problematic point is, that the whole Tibetan Tulku tradition of so called consciously reborn Lamas has been discredited and has maybe lost it’s usefulness as a credible propagator of the Dharma transmissions. The Karmapa was the first Lama in history that formed an institution around his repeated incarnations in the World 900 years ago. Today, there are more than 5000 Tulkus from Tibet and nearby territories. It is unlikely that they all are saints. On the other hand, saints do appear in most religious traditions, whether they are Tulkus or not. True Bodhisattwas will reincarnate anyway, within or without formal institutions. Generally, it is overlooked that the separation is the result of an attempt to overthrow Shamarpa from his position as the second highest Tulku within the Karma Kagyü tradition. Shamarpa is the second Lama in history to build an institution around his repeated incarnations. Most people think, that the matter at hand is an election between two Karmapas, and very few ask into, why the Shamarpa had to be removed from influence. And indeed, there are only political reasons for that. In 1992 everybody in the Karma Kagyü tradition became completely astonished, because Situpa, the third highest ranking Lama after the Karmapa, appointed a boy, Ogyen Thrinley Dorje as the 17th incarnation of Karmapa. -
The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts
The Tulku System in Tibetan Buddhism: Its Reliability, Orthodoxy and Social Impacts By Ramin Etesami A thesis submitted to the graduate school in partial fulfilment of the requirements for the degree of Master of Arts at the International Buddhist College, Thailand March, 20 Abstract The Tulku institution is a unique characteristic of Tibetan Buddhism with a central role in this tradition, to the extent that it is present in almost every aspect of Tibet’s culture and tradition. However, despite this central role and the scope and diversity of the socio-religious aspects of the institution, only a few studies have so far been conducted to shed light on it. On the other hand, an aura of sacredness; distorted pictures projected by the media and film industries;political propaganda and misinformation; and tendencies to follow a pattern of cult behavior; have made the Tulku institution a highly controversial topic for research; and consequently, an objective study of the institution based on a critical approach is difficult. The current research is an attempt to comprehensively examine different dimensions of the Tulku tradition with an emphasis on the issue of its orthodoxy with respect to the core doctrines of Buddhism and the social implications of the practice. In this research, extreme caution has been practiced to firstly, avoid any kind of bias rooted in faith and belief; and secondly, to follow a scientific methodology in reviewing evidence and scriptures related to the research topic. Through a comprehensive study of historical accounts, core Buddhist texts and hagiographic literature, this study has found that while the basic Buddhist doctrines allow the possibility for a Buddhist teacher or an advanced practitioner to “return back to accomplish his tasks, the lack of any historical precedence which can be viewed as a typical example of the practice in early Buddhism makes the issue of its orthodoxy equivocal and relative. -
TEA HOLIDAYS ASSAM- DARJEELING- SIKKIM 12 Nights/ 13 Days Best Travel Period: Mid October to Mid May
TEA HOLIDAYS ASSAM- DARJEELING- SIKKIM 12 Nights/ 13 Days Best Travel Period: Mid October to Mid May PURVIDISCOVERY.COM TOUR HIGHLIGHTS • Tour through the lush tea estates of Upper Assam, Darjeeling and Gangtok. Learn how different varieties of tea are processed in surrounding plantations and regions. • Experience a tea tasting session with a professional planter. • Live in colonial splendour. • Visit Mukul Organic Tea Plantation. • Visit the Singpho tribal village known for its traditional organic tea. • Visit Tocklai Tea Research Station at Jorhat. • Enjoy a local dance performance. • Visit Majuli – the largest inhabited river island in the world. • Visit Kaziranga National Park – home to the Great Indian One Horned Rhinoceros. DAY 01- BAGDOGDRA- DARJEELING Receive at Bagdogra airport and later drive to Darjeeling (72 kms / 3.5 hours). On arrival check in at Windamere hotel for 03 nights. Evening leisurely walk around the Mall/Chowrasta which is the centre of Darjeeling. DAY 02- DARJEELING Today we do for day tour to Makaibari Tea Estate (40 kms / 02 hrs). Enjoy tea plantation tour, factory visit for tea processing and tea tasting. Later in the afternoon drive back to hotel. Or Alternatively Post breakfast, visit Happy Valley Tea Estate (05 kms) to see the tea processing, tea tasting and garden tour. Later take a Joy Ride in the famous Darjeeling Himalayan Steam Train (approximately 02 hrs journey to and from Darjeeling Railway Station). Evening visit local market. Or Alternatively Post breakfast, visit Happy Valley Tea Estate (05 kms) to see the tea processing, tea tasting and garden tour. Later visit Rock Garden (11 kms) which falls amidst tea bushes and has a natural and scenic water fall along with small rivers around. -
Buddhism in Sikkim: a Study in Cultural Syncretism Richa Raj*, Alice Rai, Maxine P
DU Journal of Undergraduate Research and Innovation Volume 1 Issue 2, Page 291-302 Buddhism in Sikkim: A Study in Cultural Syncretism Richa Raj*, Alice Rai, Maxine P. Mathew, Naina Johnson, Neethu Mathew, Osheen Magu, Shivangi Singh, Srishti Gupta, Supriya Sinha, Tanya Ranjan, Urvashi Bhardwaj [email protected] Jesus and Mary College, University of Delhi, Chanakyapuri, New Delhi. 110021 ABSTRACT This study aims at „de-mystifying‟ the diverse Buddhist culture of Sikkim through an analysis of its origins, belief systems, symbols, architecture, as well as the evolving culture of the monasteries using audio and visual documentation and interviews as tools. At the same time it attempts to document the cultural assimilation of other traditions (such as Hinduism) into this religious tradition. It was observed that the religious practices of Buddhism in Sikkim were influenced by the dominant Hindu religion and pre-Buddhist religions such as Bonism. The religious assimilation of different cultures in Buddhism is mainly seen in the ritualistic practices while the architectural style was influenced by the Tibetan and localized artistic forms. This assimilation can be widely viewed among the recently-converted Buddhists, that is, the Tamang and Gurung castes. Keywords: Buddhism, culture, philosophy, rituals, Sikkim, Tibetan. INTRODUCTION About 2,500 years ago, Shakyamuni Buddha attained enlightenment after many years of intensive spiritual practice, leading to the development of one of the world‟s great religions. Standing for compassion, forbearance, love, non-violence and patience, Buddhism further percolated to the neighbouring countries forming its own identity therein. As heresy against Brahmanism, it sprang from the kshatriya clans of eastern India and advocated the middle path. -
Social Manifestations of XIV Shamar Rinpoche Posthumous Activity
International Proceedings of Economics Development and Research IPEDR vol.83 (2015) © (2015) IACSIT Press, Singapore Social manifestations of XIV Shamar Rinpoche posthumous activity Malwina Krajewska Nicolaus Copernicus University, Torun, Poland Abstract. This paper analyze and present social phenomena which appeared after the sudden death of Tibetan Lama- XIV Kunzig Shamar Rinpoche Mipham Chokyi Lodro. It contain ethnographic descriptions and reflections made during anthropological fieldwork in Germany as well in Nepal. It shows how Buddhist teacher can influence his practitioners even after death. What is more this paper provide reliable information about the role of Shamarpa in Kagyu tradition. Keywords: Anthropology, Buddhism, Fieldwork, Cremation. 1. Introduction Information and reflections published in this paper are an attempt to present anthropological approach to current and global situation of one specific tradition within Tibetan Buddhism. The sudden death of Kagyu tradition Lineage Holder- Shamarpa influenced many people from America, Asia, Australia and Europe and Russia. In following section of this article you will find examples of social phenomena connected to this situation, as well basic information about Kagyu tradition. 2. Cremation at Shar Minub Monastery 31 of July 2014 was very hot and sunny day (more than 30 degrees) in Kathmandu, Nepal. Thousands of people gathered at Shar Minub Monastery and in its surroundings. On the rooftop of unfinished (still under construction) main building you could see a crowd of high Tibetan Buddhist Rinpoches and Lamas - representing different Tibetan Buddhist traditions. All of them were simultaneously leading pujas and various rituals. Among them Shamarpa family members as well as other noble guests were also present. -
Pamela Gayle White Interviews the 17Th Karmapa Trinley Thaye Dorje
Source: http://www.rigdrolling.org/2013/01/96-800x600-normal-0-false-false-false.html. Pamela Gayle White interviews the 17th Karmapa Trinley Thaye Dorje Diamond-like Resolve When I entered my first three-year retreat in France, in 1991, the 16th Gyalwa Karmapa, Rangjung Rigpe Dorje, had been gone for ten years already, and speculation about how the next Karmapa would manifest and why the recognition process was taking so long was a common topic within our lineage of Tibetan Buddhism. The Karmapas are the supreme heads of the Karma Kagyu school of Tibetan Buddhism, and indeed the tradition of Buddhist lineages headed by reincarnate Bodhisatvas formally began in the 13th century with the Karmapa line. Eventually, the official recognition of new emanations of departed masters would be adopted and codified by all schools of Tibetan Buddhism. The recognized incarnates are called “tulkus,” from the Tibetan sprul pa’i sku, a term that actually designates the material manifestation of enlightened being. The most famous example alive today is, of course, His Holiness the 14th Dalai Lama of the Gelug line. Over the centuries there have been many tulkus, among them men and, rarely, women, of great wisdom, power, and extraordinary kindness; tulkus who have been prolific, unorthodox, clairvoyant, exacting, adventuresome, artistic—or simply forgettable. Traditionally, tulkus inherit qualities, responsibilities, disciples, and property according to their spiritual power and rank. They receive a special education, usually in a monastic setting. High-ranking tulkus have often formed allegiances with mighty leaders, notably in Mongolia and China, and tulkudom has also been subject to the intrigues and dealings that inevitably go hand in hand with temporal power. -
Prayer for the Swift Rebirth of Kunzig Shamar Mipham Chökyi Lodrö Composed by H.H
Prayer for the swift rebirth of Kunzig Shamar Mipham Chökyi Lodrö Composed by H.H. 17th Gyalwa Karmapa, Trinley Thaye Dorje On the full moon day of June 13th 2014 Om svasti Masters of the authentic lineage who unify the wisdom and compassion Of the Buddhas and Bodhisattvas of countless worlds, To these infallible objects of refuge, to the Three Jewels and the protectors, We pray with reverence, one pointedly, with body, speech and mind. Lord of Sukhavati, the embodiment of all the Buddhas, You who manifest countless, boundless emanations everywhere, Venerable Dharmamati (Chokyi Lodro), union of the three families, May you reign upon the crown of all fortunate beings! The power of your compassion comes from the expanse of your wisdom, vast and profound. Kindness to sentient beings is the sublime display of your emanations. Inseparable from the three mysteries, in the manner of the lords of the three families, Dharmamati, may your sublime emanation manifest soon! For the benefit of infinite sentient beings throughout infinite aeons Having perfectly accomplished the bodhisattva’s conduct and having attained The sublime level of unity, you who manifest the activity of emanations In infinite worlds, may you manifest soon! Having especially upheld the tradition of Gampopa’s lineage, You were peerless in revealing the sunlight of the Buddha’s doctrine. Dharmamati, root and limbs of the practice lineage, May your sublime emanation manifest soon! By the blessing of the truth of the infallible Three Jewels and By the might of the unhindered activities of Mahakala and his lordly consort and retinue, May these aspirations be fulfilled exactly as they were made. -
The Karmapa Controversy
The Karmapa controversy A compilation of information 1 Foreword This work fills a requirement: to provide all meaningful information for a good understanding about the Karmapa controversy which, since 1992, shakes up the Karma Kagyu lineage. While web surfing, one can notice the huge information unbalance between the two differing sides: on Situ Rinpoche's side, there is plenty of documentation, while that on Shamar Rinpoche's side is sparse. On Situ Rinpoche's side, many websites give out information, with some, dedicated to this task, having almost daily updates. By comparison, Shamar Rinpoche side does not even provide the minimum information sufficient to understand its point of view. Now, complete information easily found is essential for everyone to make up one's opinion. To limit oneself to only one version of the facts does not allow for a full understanding and leads to all extremes, which we have sorely witnessed since 1992. Studying this controversy, one is surprised by the distressing level of disinformation and ignorance surrounding it. Few people know truly the circumstances and the unfolding of all these events which profoundly shook our lineage. Most contented themselves with adopting the view point of their entourage, siding either way, bringing up real quarrels and polemics between disciples of the same masters. It even came up to murders and monasteries attacks ! And yet, without going for any debate or confrontation, simply acquainting oneself with information provided by each side, allows us to stand back, to grasp the ins and outs in a more objective way and finally to reach a valid opinion in this matter. -
2015-16 AR__ Rework__AP__Final.Cdr
2014-15 Shamar Rinpoche's unwavering commitment to preserving the lineage was his clear priority, as 2013/14 evidenced by his response to the criticism he was receiving: “I understood very well that what was good for the Karma Kagyu tradition would not be very good for me as an individual under these circumstances. Yet, I sacrificed myself for the greater good in order to protect the lineage. The reason I chose to sacrifice myself was that I had already by that time taken on the role of leadership, in accord with my position as the Shamarpa. How could I ignore something so important in order to save myself from any hardship? I took this responsibility seriously, as is my duty. I tried to be a bulldozer, in order to build up the strength of the genuine Karma Kagyu tradition.” TRIBUTE TO THE 14TH SHAMARPA MIPHAM CHOKYI LODRO Presented on the one year commemoration ceremony KARMAPA INTERNATIONAL BUDDHIST SOCIETY B 19/20 Qutab Institutional Area, New Delhi -110016 INDIA +91-11-41087859 [email protected] Special Edition www.facebook.com/KIBSociety Editor: Sally J. Horne News Compiler: Khenpo Mriti Design and Layout: Sumant Chhetri, Lekshey Jorden Photography: Thule G. Jug, LeksheyJorden, Tokpa Korlo, Karmapa International Salva Magaz, Yvonne Wong and thanks to all the other Photographers Buddhist Society © Karmapa International Buddhist Society 2015 9 789383 027057 KIBS ANNUAL REPORT 2014-15 DEDICATED TO SHAMAR RINPOCHE 01 Estd. 2012 KARMAPA INTERNATIONAL BUDDHIST SOCIETY Karmapa International Buddhist Society is an international organisation for charity, cultural capital and Buddhist educational opportunities. (19th January, 2012 – Registrar of Societies District South West Govt.