sign in sign up
<<
Home , Buddhist symbolism

International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 14 October2016

The Worldview of Buddhist Symbolism in Ladakh

Morup Dorjay Research Scholar Department of Chinese and Tibetan Languages Punjab University, Chandigarh

Abstract

Symbols are found in each and every from birth to death. In Ladakh Buddhist religious tradition. The symbols help to societies, there is not such a wide gap create the humankind in the formation of between spiritual and material things as solidarity within society. Though in most of there seems to exist in the western the cases, people use the positive aspects of civilization of today. Symbols are signs symbols, but sometimes it provokes havoc in which we used to remind ourselves of the the society. The emergences of these interrelation between inward and outward, symbols came up along the philosophy of all between mental activities and material the religions in the world. The Tibetan appearances. religious symbolism and their values in society is mostly connected with the teaching Keywords: Religious Symbolism, Prayer of Buddha Shakyamuni. The ancient Flags, Prayer WheelS, in Ladakh, monastic education system has Religion, Culture influenced the people of dates back to the 7th century. Similarly, in Ladakh the peoples have been practicing a Tibetan form Ladakh is one of the most important of Buddhism since the 7th century. The learning centers of , after practice of different symbols of Ladakhi people in their day to day life represents the Chinese invasion of Tibet in 1959. In their religion, such as Prayer wheels, eight Ladakh, the practice of Buddhism is unique, auspicious symbols and Prayer Flags which are very important and had been practicing in which the Buddhist monastic institution since ancient times. There are also ritual has taken a significant role in spreading the symbols such as cake () which is prominently used in the day to day message of Buddha teaching. When it comes of the Ladakhi people. These symbols to the following the path of Buddha in the represent the living heritage of wisdom and compassionate attitudes towards all sentient society in Ladakh, it slightly seems different beings. Buddhist values and symbols have a with other because in Ladakhi people mostly great hold on the lives of people living in the whole Trans-Himalayan regions in general use various Buddhist symbols and rituals in and Ladakhi society in particular even in their day to day life. The culture of Ladakh modern times. All aspects of their lives revolve around Buddhist values and symbols is strongly religious-oriented. Religion is a Available online: http://edupediapublications.org/journals/index.php/IJR/ P a g e | 980

International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 14 October2016 leading power and its manifestations are rituals and philosophy, meditation to noticeable in all the major aspects of practice the Buddhism.” Ladakhi’s social structure and function. It In Ladakh, the practice of Buddhism is has been pragmatic that the elements of known as Tibetan Buddhism or sometimes it religion provide a motivation to the people also called . Most of the to preserve the status-quo in terms of monasteries have a culture of performing traditional lifestyle. The religious contents the arts, rituals during the monastic and people trust in it, which offer safety festivals. In early Buddhist period, there was under the hardest conditions. lacking to use this kind of symbols and The actual practice of Buddha is rituals. Later it incorporated along the emphasizing on the philosophical teaching culture and tradition of the local areas. In based on the purification of body, mind, and reality, the use of these religious symbols speech. Therefore the real practice comes into the activities further enhance from the thorough understanding of the the spiritual life. They have a deeper philosophy and the way of meditation. meaning and need to understand carefully, Regarding the Buddhist practice in Ladakh, ultimately the different symbols and rituals, the people mostly emphasize on the rites, helping to tame our and leads rituals, and Buddhism symbols. They towards purity. Venerable monk Tashi become the primary tools for achieving the Hemis monastery, 20131 practice of philosophy and meditation. There are hundreds of Buddhist symbols Buddhist symbols and performing of rituals which exist in the Ladakhi society. Some of are helping the people towards a positive the important Religious symbols which are direction, but sometimes the people only used by the people in life are given below:- doing the ritual part and forget the Oil Lamp Offering Symbol philosophy and meditation. During my The oil lamp offerings are the symbols of research paper survey work in summer light and it provides us wisdom. Offering 2012, while interacting with the few monks with the pure intention and dedication comes of Hemis monastery, their overwhelming out from the clutches of ignorance, hence opinions were that “we need to balance helping to purify our mind. We have a

Available online: http://edupediapublications.org/journals/index.php/IJR/ P a g e | 981

International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 14 October2016 witness to see the different sizes and kinds with the offering of a lamp during the death of oil offerings in the Buddhist monasteries of a person, the practice of meditation on and the household of the Ladakhi society. is also conducted. Outside of the monastery courtyard, big In early times the use of offering oil has lamps are available, some oil lamps carry been simple and traditional. In Lower through the whole year, to continue the Ladakh, the offering of oil is mostly made of burning of oil, and it’s called ‘Loh Chod’. apricot oil and in the upper part, it has a During the monastic festival time, the butter of cow and Demo (female version of devotees bring lots of oil for the offering. In animal Yak). But these days the offering oils Ladakh, every household has their own are supplied from the outside Ladakh and it small prayer room, purely dedicated for the has different varieties of oil. The recitation spiritual purposes. The parents or of the Light Offering Prayer shows the true grandparents wake up in the early morning and right path in our life. If we recite these to make offering the lamp. It has a tendency prayers before the lightning to the lamp, of the culture to offer the lamp in the early then the double positive benefit will come. morning and before dark comes. On This prayer was composed by famous great auspicious occasions such as Buddha Indian Buddhist master Arya-Atisha. The Purnima, the His Holiness Dalia and explanations of the prayer are: His Holiness Gyalwang Drukpa Rimpoche Light Offering Prayer Composed by Lama Birthday the offering of the lamp comes Atisha 2 and translated by Ven. Pemba double in order to gain more merits. The Tenzing Sherpa. Ancient time prayers thousands of butter lamps are also offered related to the lightening lamps or candle, after the death of a person, in order to show prayer should be recited with the burning of the right path through the intermediate stage candles and a bright light of the lamp. And ( in Ladakhi) by wisdom light of his they considered the light of the lamp is equal consciousness. During this period people to the great three thousand worlds and its not only offers the lamps to the dead person, environment. Also, they compare the bundle but offering to all the sentient beings who of lamps with the ruler of the great peaks are or have faced extreme suffering. Along and mountains- . The lamp

Available online: http://edupediapublications.org/journals/index.php/IJR/ P a g e | 982

International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 14 October2016 which uses butter as the source of fuel and free all the sentient being in the compares with the great ocean which infinite sufferings. Tamchos village Thiksay, 20133 and too deep to measure the depth of the The Symbol of Water Offering ocean. They are hoping for more and more The clean water offering to the Buddhas and lights, uncountable lamps, giving immense are considered, one of the most bright light in the presence of each and auspicious symbols and essential method in every Buddha. May the light bring more Ladakhi society. For water offering, in brightness and it ceases the dark part of life Ladakhi it is called ‘Yom-chaps’ and the which can be considered as ignorant part. offering bowl is ‘Ting’. The water is May this brightness bring happiness to all available everywhere, therefore every sentient beings from a peak of sufferings to person can afford to offer without all hell part of the life. May they get the path attachment to it. People from different to . May they are free from backgrounds either rich or poor equally must sufferings, hell and may everyone get the contribute a Water offering to purify one’s life which is fully blessed and free from body, mind, and speech. Like the offering of attachment, anger, and ignorance. butter lamp, the culture of water offering The reason of lamp offering for Buddhist symbol is also practiced in all the Buddhist people believes that it signifies the monasteries, village households either disappearance of “darkness by light” permanent or temporary. The water offer in literally means destroy the darkness of various bowls made of silver, copper, brass, ignorance, hatred, and anger with rational glass and even in the wood. It is up to the awareness gained by practicing for hours individual choice, faith, and dedication. and hours and purify the mind which is full Offering bowls must be kept clean and it is of darkness. By offering with faith and an essential part of the ritual and it is always devotion, it gives satisfaction and peace in done with a piece of cloth (Thing phis in our mind. I have learned this culture of Ladakhi). The offering bowls are mostly offering from my parents and grandparents. seven in numbers. Each bowl is kept at the I am always offering oil lamps with my distance of one size of barley and slowly the prayers, may peace prevail in this universe clean water is poured into the bowl by

Available online: http://edupediapublications.org/journals/index.php/IJR/ P a g e | 983

International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 14 October2016 reciting the of Aah Hung (it sometimes put into the river or stream to represents the purification of our body, bless the creatures living in the water. “This mind, and speech). ritual of symbols are mostly performed in The great spiritual master Lama Gyatso of Ladakh by the elderly people and the youths Zanskar region was one of the leading are less interested, because of the much meditation practitioners from Ladakh. When emphasizing on the modern lifestyle” Uncle he was on retreat for a longer period of Tsering Bandaypa village Domkhar (2013). time, he was offered water to the Buddhas in After going through the various opinions of a single bowl with pure motivation and the great spiritual masters, lay people, dedication. He was only one bowl and one youths, and scholars about the water pot in whole years of retreat; this made him offering among the Buddhist in Ladakh. I less attachment to the material aspects. He have concluded with a reason that, by was advised to the devotees to overcome the offering with pure intention and dedication, selfish nature of mind and do the practice of it overcomes our intensive selfish nature and cultivating . If we follow the feel peace in our mind. By doing this kind of footstep of Lama Gyatso, positive merits will continued practice, we will generate a come and stay always inner happiness. compassionate attitude towards all sentient Venerable monk Paldan village Saboo, beings. Before doing any kind of ritual 20134 practice, firstly we need to cultivate a The early morning is the best suitable time positive mind and pure dedication. This to offer the water and water is changed practice of water offering is passed from one every day with fresh and clean pure water. generation to another and its practice is The water is generally removed at the end of cultivated from a very tender age. the day before sunset, but in Ladakh, most The Symbol of Rosary or Mala (rtha-Na of the people do it late evening because in Ladakhi) busy in their worldly activities. After The rosary or garland is used in many removing the water, again cleaning of the religions, such as Hinduism, Buddhism, bowls is done with a fine neat cloth and the Islam and Christianity. The rosary represents bowl are placed inward. The offered water is the symbol of peace, tranquility, equanimity

Available online: http://edupediapublications.org/journals/index.php/IJR/ P a g e | 984

International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 14 October2016 and inner joyfulness. These prayer beads are compassion and also the most popular deity found in abundance at the religious sites of of Tibet. The of Avalokitesvara is both Hinduism and Buddhism. The rosaries Om Mani Padme Hung (Hail to the Jewel in are made of sandalwood, seeds, the Lotus) but it has also contained vast and semi-precious stones such as Amber and worth meaning to benefits all sentient Quartz. The Buddhist rosary consists of the beings. total number of 108 beads. In Ladakh The prayer rosary I have given by my elderly Buddhist and monks usually put the spiritual teacher from the Hemis monastery, Mala around their neck. Sometimes we can since long back. This rtha-Na is made of see, have tied the Mala even at the wrist of sandalwood beads, it has a unique smell and the hands. The rosaries are used only for the by reciting the mantra the tremendous religious purposes in Ladakh. The beads are will gain. Whenever I get time, I used to connected with the maroon color thread, and recite the Mani Mantra with these prayer it symbolizes the unbroken authentic beads. By recitation of Mani Mantra, I can teaching of the Buddha. The prayer rosaries get peace and happiness in my mind and I are used to help the various kinds of Mantras am least taking an interest in the material of the Tibetan Buddhism. aspects. I have blessed by great masters of The Buddhist people of Ladakh reciting the the different lineage of Tibetan Buddhism various kinds of mantras with the help of and they also give advice to the people to prayer beads such mantras are, the mantras recite the Mantra. In my village, I always of Avalokitesvara, Guru-, encourage the younger generation to follow Shakyamuni Buddha, Amitabha Buddha, the footsteps of great Rimpoches and noble Manjushree (Buddha of wisdom), and persons. Grandmother Abi Lochan.Village different Bodhisattvas Mantras are used. Domkhar Barma Walpa 20135 Among all the different mantras, the In Ladakh, the rosaries are derived from Avalokitesvara mantra is mostly used by the outside, such as Bodh-Gaya, , people then next the mantra of Guru- Nepal, and Tibet. These rosaries are easily Padmasambhava. The of available in the Antique shops. We Avalokitesvara is the mother of love and encountered many European and American

Available online: http://edupediapublications.org/journals/index.php/IJR/ P a g e | 985

International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 14 October2016 tourists putting the rosary around their neck. venerable masters were staying into the During all the religious ceremony, most of solitary retreat for years. These people’s the people take their prayer beads. Mani behaviors and attitudes were mostly polite Tungchur (which contains 100 million and humble in nature, due to which they mantras of ) recitation were compassion in action. When I was is very popular in Ladakh, in which peoples childhood, many stories were heard from are congregating in a particular area for a our senior monks that in Tibet few monks few days till reach at the mark of 100 were always carried the prayer beads along million mantras. The high spiritual master with them until their death. The recitation of guide within this few days and everybody rosary prayer was so popular; therefore this have to carry the rosary along with them. culture of practice slowly arrived in the The main purpose of prayer rosary is to gain Ladakhi society. The rosary practices are so a spiritual merit and to purify the negative simple; there is no need of any great effort. attitudes of the body speech and mind. The If we are able to fully understand this prayer rosary also helping to concentrate our practice of the method and by taking faith fickle mind on a particular object and than it is the quickest way to enlightenment. henceforth slowly train towards the positive I am always keeping advising to the youths mind. Generally, the recitation of mantras is of Ladakh to continue this practice to benefit done with the help of the left hand between them and to all the sentient beings. the index finger and thumb. The method of Sometimes I explained them, the meaning of rotation is in a clockwise direction. While the recitation of Mani Mantra. Meme recitation we have to speak the mantra, these Tsangspa (Great yogi), Village Takmachik, will help to purify our mind. In the villages, 20136 we can find the elderly persons always along The Buddhist Religious Symbols of with their prayer beads. and In ancient Tibet, the people were so The Vajra and Bell symbols perform a religious and most of the time they spend significant role in Tibetan Buddhism. Vajra their time with the recitation of different represents the method and Bell represents kinds of Mantras. Thousands of the the wisdom. Both of these two symbols in

Available online: http://edupediapublications.org/journals/index.php/IJR/ P a g e | 986

International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 14 October2016 combination represent the Indivisible the high spiritual monks because it needed Emptiness and Form. Vajra (Dorje in instruction and technique. Early in the Ladakhi) means an indestructible or morning, the monks perform the spiritual diamond vehicle, nobody can destroy its practice with the help of Vajra and Bell, essence. The Vajra fundamentally these make them in the realization of the symbolizes the unfathomable, resolute, union of method and wisdom through the absolute, inseparable, and eternal state of proper understanding of the nature of enlightenment or as Vajra emptiness. “When we come across the Mind. The Bell (Tel-Bhu in Ladakhi) means attendance in any spiritual ceremony in the feminine principle which represents the early morning, the entire atmosphere perfection of wisdom ( in becomes tranquility, peace and conducive, ). “The Vajra and Bell are the two these kinds of activities inspired us to lead a most important ritual tools that symbolize meaningful life”. Rohan Sharma, domestic the perfections of a method or skillful means tourist Delhi, 2013. In villages, every (Vajra), and wisdom or emptiness (Bell).”7 Buddhist house has a small prayer hall for These two religious symbols are extensively enhancement of spirituality and it has used in all the Tibetan monasteries by the always located at the top of the houses. monks along with the religious ceremony. Inside the prayer hall of the household, the During the religious performance inside the Vajra and Bell mostly used by the Komner main shrine of the assembly hall, the monks (In charge monk in the village monastery) usually doing their rituals in a uniform. By once a time in every month. But sometimes applying these two symbols in their daily these symbols are also used during the ritual, it does not only enhance their auspicious occasion inside the village spirituality at the highest level but also household for further development of the helped to keep maintain discipline in the spirituality. Traditionally, the Vajra and monastic institution. Bell never be alienated from each other, In Ladakh, these symbols are only used by either placed jointly in a position of the monks in the monastery. The lay people reverence or held concurrently by the can only use it under the proper guidance of practitioner, Vajra in right (method) and

Available online: http://edupediapublications.org/journals/index.php/IJR/ P a g e | 987

International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 14 October2016

Bell in left hand (wisdom) but always knowledge, the majority of people in remember it has together in nature. Ladakh is unable to understand the real “We always keep this Vajra and Bell inside meaning of the Vajra and Bell and their our Chodkhang (prayer hall) with proper usage. If this culture and tradition must maintenance. Whenever it require for the continue then, the need of the hour is to performance of the Puja, we hand over to understand the depth meaning of the the monks and they do perform their rituals symbols Vajra and Bell, first and foremost accordance with the ancient scriptures. Our along with the proper knowledge of whole family members are associated at the Buddhism. time of prayer. These provide us inner The Symbol of Incense Offering satisfaction and remind to lead a simple and The burning of incense is a unique tradition peaceful life. Whenever I go into the prayer in both Hinduism and Buddhism. In Ladakh hall, I try to maintain to keep the Vajra and various types of incense are used, e.g. Bell neat and clean.”Abi Sonam Bakpa, Juniper (mostly available at the high Village Skurbuchan, 20138 mountains), Spoos (Ladakhi incense stick, Since centuries ago the Vajra and Bell are made of different mixtures of herbal being brought from the Tibet and Nepal, medicinal plants from high mountains along these are hardly made in Ladakh. With the with the sandalwood, aloes, and ) and advent of tourism in Ladakh, the opening up nSang ( a mixture of barley, butter, and of hundreds of antique shops led to the juniper). Early in the morning Buddhist in availability of high volume of these Ladakh offering incenses burning to make symbols. The values of the religious the surrounding environment peace and symbols are becoming a commodity and harmony. In Ladakh people also offering showcase. In the ancient time, the people incense burning to the deities in a different had faith and devotion towards this religious way and the Ladakhi Buddhists believe that symbol. When scientific knowledge besides the gods and goddesses existing in explored in the modern age and men seeking the sky or on the surface, there exist spirits for the reason led to decrease in faith in beneath the human world or below the earth symbols. Due to the lack of proper or oceans, which are known as lhu

Available online: http://edupediapublications.org/journals/index.php/IJR/ P a g e | 988

International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 14 October2016

(Shakspo, 2010). The lhu are water deities, the rooftops or near the entry to the living under the ground, in springs, lakes, monasteries. The outdoor incense burners and rivers. The pollution of water, the are made of whitewashed clay and making building of dams and dikes, irrigation works, in the shape of . For the inside of the and the diversion of the course of rivers are monastery and household, a wooden incense against the spirit of nature and brings about rectangular box is used. “In early illness if they are not performed at the incense was usually burned in the form of astrologically correct time. The lay people dhup, which was mixed with an acquiescent visited the monastery, they carry incense and waxy paste from flower and wood and oil to offer the Buddhas and essences.”9 The incense burning helps us Bodhisattvas. They also believed that by making wake up from the clutches of doing the incense burning ritual, it helps in ignorance and re-energize and refresh the the purification of their body, mind, and individual’s mind to carry forwards in the speech. The incense burning always spiritual way of life. One of the elderly performs in the Buddhist monastery in people of Ladakh narrated his practice of Ladakh along with the chanting of monks. incense burning ritual. The unique carriers are used to burn the I used to wake up in the early morning by incense known as Phokskor, made of silver, keeping in the mind to perform the religious brass, and iron. To create the conducive practice. The incense burning or smoke environment the Phokskor take around in all offering ritual in my house practicing by the rooms of the monastery and household keeping faith in Buddha, Dharma, and houses. Whenever there is will . I put up pieces of dry juniper with raise, then that time people come along with charcoal in the incense burner and carry to the burning of incense. The other interesting smoke offering first into the prayer hall of people do, when Buddhist religious the house and later each and every room. important master comes to visit Ladakh, few Along with the smoke offering, I recite few people carry the incense burner for Buddhist mantras for the good wishes of all welcoming the spiritual master. In Ladakh the sentient beings. By doing this ritual, I get traditionally, the incense burner created on peace and satisfaction in my mind and at the

Available online: http://edupediapublications.org/journals/index.php/IJR/ P a g e | 989

International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 14 October2016 same time, I encourage my family members that his body after his death must be to perform this important practice to lead cremated and the relics disseminated with and live a happy life. Uncle (Azang) Deldan, Stupas created upon them. An explanation Chigirikpa, village Domkhar Dho, 201310 of the Buddha’s funeral was documented by The symbol of or Chorten the fourteenth (14th) century Buddhist Stupas or Chorten are the most important scholar and great master, Buton11 in his holy objects in relation to which all the (Stein, 2013). The sentient beings accumulate merit. It has long thousands of Stupas were erected all over been the tradition that wherever the the world by the great Buddhist spiritual teachings of the Buddhas have been masters and kings, to pay homage to the respected and practiced, communities of Buddha. During the famous King Asoka’s followers have constructed reliquary period, the numbers of Buddhist monuments memorial monuments known in Sanskrit as and Stupas were constructed and Asoka Stupas and as Chortens in Tibetan. And pillars also evidenced at the four main everywhere they have been constructed, they Buddhist pilgrimage site. There are three have been considered as sacred or holy and fundamental motives for building the for like religious images and scriptures, they Stupas. Funeral Stupas embrace relics from symbolize features of enlightenment. the funeral pyre. Commemoration Stupas The Stupa is a structure in the shape of a symbolize the place of an occasion in the hemisphere or heap usually contain Buddha’s life. The consecrated Stupas are Buddha’s relics or ashes of Buddhist highly raised to make a devotion of goodwill or to respected monks and therefore for their collect and gain positive merit. The final memorial contribution. The Stupa represents type of Stupa is an ideal channel for lay the mind of Buddha. After Mahaparinirvana people to unite with the Buddhadharma, in (passed away) of Buddha, his followers the past, it was principally the laity who was were erected the eight different types of concerned with building setup of Stupas. Stupa to pay homage Buddha and his The Stupa construction in Ladakh mostly teaching. The Buddha in the adopted the Tibetan Buddhist tradition after Mahaparinibbanasutta advised his follower the 10th Century. After the 11th century,

Available online: http://edupediapublications.org/journals/index.php/IJR/ P a g e | 990

International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 14 October2016 there was a series of efforts continued by the 1. Changchub Stupa or Chorten (The Stupa great Buddhist scholar of Tibet and Ladakh, of Enlightenment). This Stupa represents Buddha's enlightenment under the Bodhi to construct the different kinds of Stupa in tree at . th Ladakh. “In the 11 century, one of the 2. Tashi Gomangs Stupa or Chorten (The famous Tibetan Buddhist scholar Lotsava Stupa of numerous Auspicious Doors). This built 108 Stupas and Stupa remembers the first teachings on the 12 by Shakyamuni Buddha, at Monasteries in the whole western Tibet.” Varanasi. The Alchi, Mangu, Thiksey, Lamayuru 3. Yerndum Stupa or Chorten (The Stupa Lotsava Lhakhang and Sumda monasteries remembering the conquest over ) are living examples of Lotsava Rinchen This Stupa commemorates the reconciliation of the monks who were subject to dissension Zangpo’s contribution in Ladakh. The caused by Buddha's cousin Ladakhi Kings were playing an important arising from the jealousy he suffered role to propagate the construction of Supas. towards Him.

The Namgail Dynasty kings were leading 4. Padphung Stupa or Chorten (Stupa the role in the establishment of Buddhist remind the lotus heap). This Stupa stupas, monasteries, and castles. Today the remembers the birth of Sakyamuni Buddha. 5. Chosthrul Stupa or Chorten (Reminder of Shey village Stupas attracts lots of visitors miracles). This Stupa remembers Lord and, after seeing the Stupas they are Buddha’s conquest in the debate over the six compared with the heavenly stars and moon. Hindu and Jain masters in Sravasvati near Bodhgaya. This is the period that Lord “The King Stupa was situated at Buddha presented miracles. the Sani village in Zanskar region of Ladakh 6. Lhababs Stupa or Chorten (Remembering and it is said to be the oldest Stupa in entire the descent from Heaven). As a Ladakh, the Stupa was constructed in the 2nd consequence of the astonishing merit created 13 by giving birth to a Buddha, His mother century AD.” These Stupas are not only Mayadevi is reborn within seven days of a built in the ancient times, but the God in Tushita Heaven. The Buddha went construction of their legacy still continues in there to teach her the universal Dharma. This Stupa remembers the Buddha’s descent this modern age. The eight different types of from Tushita Heaven. Stupas beautifully design and magnificent 7. Namgyal Stupa or Chorten (marking the architecture found in Ladakh. conquest over all misadventures). This Stupa remembers Lord Buddha’s overcoming a

Available online: http://edupediapublications.org/journals/index.php/IJR/ P a g e | 991

International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 14 October2016 serious illness. Ladakh without differentiating in their belief and faith. Some family has constructed a Stupa when someone died in order to 8. Nyangdas Stupa or Chorten commemorate the deceased consciousness. (Remembering the conciliation of existence After completion of any Stupa, the people and ). This Stupa memorializes Lord invited the high spiritual monk (Rimpoche) Buddha's Maha- , the to inaugurate and blessed the newly accomplishment of the absolute nirvana constructed Stupa. The elderly people of beyond any suffering. Ladakh are so religious, that whenever they see a Stupa immediately start to do The Changchub Stupa or Chorten and . The prostration is the best Namgyal Stupa or Chorten are most method to bring calm and relax in our mind. common Stupas in Ladakh. These Stupas The people do two types of prostration full are ranging from the large, medium and and a half, to enhance spiritual growth. small size in shape. In early times for the construction of Stupas, the local earthen In our village, there are various kinds of materials were used. After finishing the Stupas both ancient and modern. The construction of the Stupas, it’s decorated ancient Stupas were built by the community with white washed. The Stupa white washed members through volunteering basis. Even I is symbolizing the purity, harmony, and have participated in many ways to build a tranquility. Every village in Ladakh, the Stupas. In early times the people used local people take part in the ceremony of Skukar material to construct the Stupa, therefore it (whitewashed of Stupa) in the month of remains for the longer period of time, but in Tangpo (first month of the Tibetan New modern days people use cement and other Year). The whole community takes part in artificial, resulting lose the beauty of nature. the white washed ceremony as volunteered, Whenever I get a free time, I do prostrate by doing this kind of spiritual work people and circumambulate the Stupa. The Stupa feel refreshed and reciting the Mantras for reminding me the presence of Buddha and the world peace. Meme Tundup (elderly his profound teaching. In order to live a person) of village Skurbuchan said that, happy life, the practice of spiritual is very since youthful days, I am taking part in the essential. I can feel the peace of mind and Stupa whitewashed every year in my village. inner satisfaction when I do prostrate to the The peace and prosperity come in the village Stupa. Uncle Tashi Angchuk, Phitjukpa, when people work together whenever some village Domkhar Dho,201314 difficulties faced. In the auspicious days, people should take volunteering to white By constructing the Stupas its benefits in washed the Stupa, this keeps our village many ways. Stupas are said to bring promote health and diseases free society. Everyone harmony, richness, longevity, good quality has the freedom to construct Stupa in health, inner happiness and peace within the

Available online: http://edupediapublications.org/journals/index.php/IJR/ P a g e | 992

International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 14 October2016 mind. They convey blessings to the entire and you are conversation while you are environment in which they are built with the circumambulating. right intention, to those who build them, and to persons who visit and worship them. In this way, Stupas ensure that the living Conclusion quality of the Buddhist teachings and cultivating wisdom will always be available. Symbols are very central to religion. All In Ladakh people always do circumambulate religions of the world, irrespective of how the Stupas in a clockwise direction. If ancient or modern they are, use symbols to someone is doing circumambulating into help create a resonant ethos, which in turn, the counterclockwise direction, then reflects the moral values, teachings, art and negative merits will accumulate. The culture of that society. Further, adhering to Buddhist monks always advising to the this religious symbolism also helps foster outsiders, to follow the right path mentioned solidarity among the followers, keeping in the scriptures. According to the Buddhist them secure as a unit. As Tibetan Buddhism scripture, “Avatamsaka ” or the spread through Ladakh region, it picked up “Flower Garland Sutra” also explained, the cultures of symbols, values, and ethics to “circumambulate the holy Stupa three times the culture of the region. In Ladakhi in a clockwise direction”. It is necessary to Buddhist societies, Buddhist symbols are circumambulate clockwise if you do it part of everyday living. The collective life of counter-clockwise, not only will you not be the people center’s around various Buddhist gaining any merit, but you will be producing symbols. Thus, religious symbols are a negative karma by doing so. living part of all aspects of Ladakhi culture. Circumambulation is the absolute method to These religious symbols indirectly foster cleanse one's obscurations and close the solidarity and community feeling among the door to the birth into the lower realms. people. Buddhist values and symbols have a Circumambulating is a very influential great hold on the lives of people living in practice and the very root of the perform is Ladakhi societies in modern times. All to circumambulate with strong dedication aspects of their lives revolve around and fullest devotion and with an undiverted Buddhist values and symbols from birth to mind. During my field visited while I was death. circumambulating the Stupa, one of the References: respected venerable monks of Hemis monastery advised me that, circumambulations should be completed 1 Venerable monk Tashi,37. Hemis monastery personal interview with the researcher, 2013 with the body, speech, and mind. There is no 2 Lama Atisha, one of the great Buddhist spiritual huge advantage if your mind is unfocused master of 11th century. He was resident of Bengal 3 Tamchos village Thiksay, 31. Personal interview with the researcher 2013

Available online: http://edupediapublications.org/journals/index.php/IJR/ P a g e | 993

International Journal of Research p-ISSN: 2348-6848 e-ISSN: 2348-795X Available at https://edupediapublications.org/journals Volume 03 Issue 14 October2016

4 Venerable monk Paldan village Saboo, 69. Personal interview with the researcher 2013 5 Grandmother Abi Lochan, 73.Village Domkhar Barma Walpa. Personal interview with the researcher, 2013 6 Meme Tsangspa (Great yogi), 75. Village Takmachik, Personal interview with the researcher, 2013 7 Beer Robert, 1999. The encyclopedia of Tibetan symbols and motifs,p.243 8 Abi(grandmother)Sonam Bakpa,73. Village Skurbuchan. Personal interview with the researcher, 2013 9 Beer Robert, 2003.The Handbook of Tibetan Buddhist Symbols, p.33 10 Uncle (Azang) Deldan Chigirikpa,58. Village Domkhar Dho, Personal interview with the researcher,2013 11 Buton (1290-1364) was the great scholar and masters of Tibetan Buddhism in Tibet 12 Ryavec. Karl E, 2015. A Historical Atlas of Tibet, p.64 13 Ldawa Tashi Thsangspa.2008.Ladakh Book of Records:Ladakh study group, p.2 14 Uncle Tashi Angchuk,7. Phitjukpa, village Domkhar Dho, personal interview with the researche, 2013

Available online: http://edupediapublications.org/journals/index.php/IJR/ P a g e | 994