MAHASIDDHA Sanctuary for Universal PEACE

Total Page:16

File Type:pdf, Size:1020Kb

MAHASIDDHA Sanctuary for Universal PEACE the pure vision of his eminence shyalpa tenzin rinpoche mahasiddha sanctuary for universal peace lumbini, nepal The Mahasiddha Sanctuary for Universal Peace will honor the Enlightened One’s fearless engagement and compassionate action in our world for the benefit and wel- fare of all sentient beings. It will serve as a radiant beacon, helping to inspire and guide individuals, communities, and nations toward peaceful coexistence and reconciliation. 2 stupa butter lamp mandala lotus flower The Mahasiddha Sanctuary for Universal Peace will grace the site of Lord Buddha’s birth. The outer structure of the Sanctuary Shrine Hall evokes images of a lotus flower (the innate purity of Buddha nature), a butter lamp (the five Buddha wisdoms), a stupa (the enlightened mind of Buddha), and a mandala offering (the field of enlightened activity). At the pinnacle is a golden finial representing the thirteen Dharmachakra (levels of accomplishment). 3 The vast immaculate space of the Sanctuary Shrine Hall conveys the timeless purity of Buddha’s enlightenment. A golden statue of Queen Mayadevi with the newborn Prince Siddhartha shines in sunlight from above. 4 The Universal Peace library The Grand asseMbly hall The Universal Peace Library will house a vast, compre- The Grand Assembly Hall will accommodate up to 5,000 hensive collection of Lord Buddha’s canonical teachings, people for teachings, empowerments, conferences, and sutras and tantras, writings and commentaries by real- seminars, with state-of-the-art video and audio facilities. ized masters of all Buddhist traditions in print and digital It will host the International Buddhist Federation Peace formats, in native languages and in languages for which Conference and other related events. translations are available. In addition, the library will be MediTaTion rooMs and halls a repository of texts on the topic of peace, passed down from masters of all spiritual traditions. These sacred texts Meditation is central to Buddhist spiritual practice. will be the inner relics of Mahasiddha Sanctuary. Visitors to the peace sanctuary will have access to per- sonal meditation instruction from resident teachers and The Peace MUseum may practice alone or with monks in quiet meditation The Peace Museum will provide a spiritually and aesthet- rooms. Arrangements can be made for short-term or ically enriching experience for visitors of the Mahasiddha long-term retreats. Several meditation halls will accom- Sanctuary. All around the world, there are great works of modate larger gatherings for group practice, teachings, art pertaining to the Buddha’s birth, life, and activities, and ceremonies. many of which date back to the early centuries of the The Universal Peace insTitute Common Era. Many of these precious artifacts—thang- ka paintings, precious statues, sacred texts, and ritual The Universal Peace Institute for Buddhist Studies objects—are unknown or rarely seen by the public. The will offer a complete curriculum, including Buddhist Peace Museum will call upon collectors, philanthropists, philosophy, dialectics, and history; Himalayan cul- monasteries, and institutions for donations. These pre- ture; Sanskrit, Nepali, Tibetan, Chinese, and English cious artifacts will have a permanent home where they languages. The institute will include a research center, can be carefully preserved, displayed, and presented to where scholars collect, review, and amend ancient and the public. contemporary Tibetan Buddhist texts. The center will create a database of digitalized texts and print these texts in the traditional Tibetan format. 5 KplusK associates, Executive Architects, Hong Kong Beijing Institute of Architectural Design, civil & structural engineers, China J. Roger Preston Sdn Bhd, M&E engineers, Malaysia Meinhardt Sdn Bhd, civil & structural engineering review, Malaysia 6 actualizinG The vision Since 2013, His Eminence has been traveling around for enrichment of the earth and purification of the the world to share his pure vision for the Mahasiddha environment. Sanctuary for Universal Peace. His travels have taken On May 10, 2017, His Eminence Shyalpa Tenzin him to Thailand, Hong Kong, Malaysia, China, Rinpoche was joined by thousands of friends and dev- Taiwan, Vietnam, England, and the United States. otees for the Foundation Stone Laying Ceremony. Rinpoche sees this as an opportunity to share the heal- ing teachings of the Buddha and his message of peace. On April 29, 2018, the Honorable Tourism Minister of Nepal joined H.H. the IXth Kyabgon Jedrungpa In November 2013, over 2,500 devotees gathered and H.E. Shyalpa Tenzin Rinpoche to celebrate the near the Sacred Garden in Lumbini, Nepal, to recite commencement of construction of the Mahasiddha prayers and attend the historical groundbreaking cer- Sanctuary for Universal Peace. emony for the Mahasiddha Sanctuary for Universal Peace. On June 13, 2014, a formal launch ceremony Since 2013, charity dinner celebrations have been took place in Hong Kong, where a model of the tem- organized throughout Asia and in Europe by Rin- ple’s design was unveiled to the public for the first poche’s nonprofit organization, Wencheng Gongzhu time. Shyalpa Tenzin Rinpoche spoke about his vision International Foundation. With His Eminence as the for the sanctuary and invited everyone to participate Chairman, a Board of Directors has been assembled to in this sublime and sacred undertaking. oversee all activities of the sanctuary project; and Deloitte, Hong Kong, has been designated as its au- On May 21, 2016, at the future site of the sanctu- diting and accounting firm. ary, the Golden Vase Placement Ceremony was held 8 a TreasUre for all humaniTy In the 623 bce, Queen Mayadevi was journeying to her master plan. This plan includes two zones reserved for homeland to give birth to her only son. She stopped monasteries. to rest in Lumbini, a cool and peaceful garden filled In 1997 Lumbini was designated a UNESCO World with beautiful flowers and sal trees. It was here that Heritage Site due to its great spiritual and historical she gave birth to the luminous Siddhartha Gautama. importance as the actual birthplace of the Buddha. The holy prince was destined from birth to become The first monastery was established in 1992, and many the Buddha, the Enlightened One. have been built since then. Today it is considered one Lumbini is sacred ground where Lord Buddha came of the most holy destinations for spiritual seekers into the world to manifest awakening and lead beings around the world. to the state of enlightenment. For over 2,600 years Upon visiting Lumbini, UN Secretary-General Ban Lumbini has been an important pilgrimage place; Ki-moon said, “I am awestruck by the beauty and pro- however, for hundreds of years the site was largely found significance of this site, the birthplace of the Lord neglected. In 1967 His Excellency U Thant, the Secre- Buddha. Being here, I am reminded of his amazing tary-General of the United Nations, visited Lumbini life journey from sheltered prince to founder of one of the and was moved by its profound significance. He went world’s great religions. I sincerely hope that we can learn on to propose the development of Lumbini as a major from his lessons, from his teachings and his philosophy to center for pilgrimage. The United Nations commis- bring peace, stability, harmony, reconciliation and friend- sioned the renowned Japanese architect Kenzo Tange ship among people of different beliefs, different religions to develop a master plan for the site, and it was fi- and cultures. This is exactly what human beings should nalized and approved in 1978. In 1985 the Lumbini promote and pursue for a better world, a more peaceful, Development Trust was established to implement the more prosperous world.” 9 ETERNAL PEACE FLAME, LUMBINI, NEPAL 10 outsTandinG Universal valUe The World heriTage committee, aT iTs 36Th session aT sainT PeTers- burg in 2012, adopted The reTrosPecTive sTaTemenT of ouTsTanding universal value of lumbini, The birThPlace of lord buddha: The complex of structures within the archaeological conservation area include the Sakya Pond (Pushkarani), the remains within the Mayadevi Temple consisting of brick structures in a cross-wall system dating from the 3rd century bce to the present century, and the sandstone Ashoka Pillar with its Pali inscriptions in Brahmi script. Additionally, there are the excavated remains of Buddhist viharas (monasteries) of the 3rd century bce to the 5th century ce and the remains of Buddhist stupas (memo- rial shrines) from the 3rd century bce to the 15th century ce. The site is now being developed as a Buddhist pilgrimage center in which the archaeological remains asso- ciated with the birth of Lord Buddha form a central feature. The archaeological remains of Buddhist viharas and stupas provide important evidence about the nature of Buddhist pilgrimage centers from a very early period. The integrity of Lumbini has been achieved by means of preserving the archaeolog- ical remains that give the property its Outstanding Universal Value. The significant attributes and elements of the property have been preserved. 12 T he holy site of Lumbini has ruins of ancient monasteries, a sacred Bodhi tree, an ancient bathing pond, the Ashoka Pillar, and the Mayadevi Temple at the site of the Buddha’s birth. From early morn- ing to early evening, pilgrims from from all around the world chant and meditate in the Sacred Garden. 13 14 Lumbini is not only a pilgrimage site for Buddhists, but it is also a symbolic place for people who wish to promote peace throughout the world. The site is ideal for practitioners of meditation; fascinating for research- ers and journalists; a challenge for architects and conser- vationists; and a source of livelihood for the local people. Lumbini is an open school, where every visitor, pilgrim, meditation practitioner, tourist, or researcher can get satisfaction by realizing and experiencing peace. 15 H.E. Shyalpa Tenzin Rinpoche, visionary/conceptual design • Prof. Stephan Braunfels, Architect, conceptual design, Germany • KplusK associates, Executive Architects, Hong Kong The Mahasiddha Sanctuary for Universal Peace will serve the communities in and around Lumbini.
Recommended publications
  • VT Module6 Lineage Text Major Schools of Tibetan Buddhism
    THE MAJOR SCHOOLS OF TIBETAN BUDDHISM By Pema Khandro A BIRD’S EYE VIEW 1. NYINGMA LINEAGE a. Pema Khandro’s lineage. Literally means: ancient school or old school. Nyingmapas rely on the old tantras or the original interpretation of Tantra as it was given from Padmasambhava. b. Founded in 8th century by Padmasambhava, an Indian Yogi who synthesized the teachings of the Indian MahaSiddhas, the Buddhist Tantras, and Dzogchen. He gave this teaching (known as Vajrayana) in Tibet. c. Systemizes Buddhist philosophy and practice into 9 Yanas. The Inner Tantras (what Pema Khandro Rinpoche teaches primarily) are the last three. d. It is not a centralized hierarchy like the Sarma (new translation schools), which have a figure head similar to the Pope. Instead, the Nyingma tradition is de-centralized, with every Lama is the head of their own sangha. There are many different lineages within the Nyingma. e. A major characteristic of the Nyingma tradition is the emphasis in the Tibetan Yogi tradition – the Ngakpa tradition. However, once the Sarma translations set the tone for monasticism in Tibet, the Nyingmas also developed a monastic and institutionalized segment of the tradition. But many Nyingmas are Ngakpas or non-monastic practitioners. f. A major characteristic of the Nyingma tradition is that it is characterized by treasure revelations (gterma). These are visionary revelations of updated communications of the Vajrayana teachings. Ultimately treasure revelations are the same dharma principles but spoken in new ways, at new times and new places to new people. Because of these each treasure tradition is unique, this is the major reason behind the diversity within the Nyingma.
    [Show full text]
  • Sacred Arts of Tibet: Art from the Roof of the World
    Sacred Arts of Tibet Art from the Roof of the World An Educator Workshop presented by the Asian Art Museum Chong-Moon Lee Center for Asian Art and Culture April 21, 2001 Prepared and edited by Deborah Clearwaters and Robert W. Clark, Ph.D. based on research by Terese Tse Bartholomew and other authors. We owe a debt of gratitude to Lama Ajia Lousang Tubten Jumai Gyatso, and Tenzin N. Tethong for their help in planning and presenting the workshop. Thanks to Terese Tse Bartholomew, Brian Hogarth, Alina Collier, Stephanie Kao, Elly Wong, and Jason Jose for their help with the packet and the workshop, and to Lisa Kristine, Migration Photography for her pictures. 1 Sacred Arts of Tibet Table of Contents Background Reading About this Packet The Land of Tibet The People of Tibet Nomads ~ Farmers ~ Monks and Nuns (the monastic community) Religious Practice in Tibet Buddhism in Tibet The Development of Buddhism in India Enlightenment and the Buddha’s Teachings Three Paths to Salvation The Bodhisattva Vajrayana Buddhism Bön, Tibet’s Indigenous Belief History The Age of Kings: The "First Transmission" of Buddhism to Tibet (approx. 400 BCE- 850 CE) Songtsen Gambo (618-650), the First King of a Unified Tibet Empress Wen Cheng and Empress Bhrikuti Help Establish Buddhism in Tibet Tibet’s Important Ties with India Expansion of Emperor Songtsen Gambo’s Empire Padmasambhava, the “Lotus Born,” Confronts the Bön Deities Establishment of the First Buddhist Monastery in Tibet Religious Rule: The “Second Transmission” of Buddhism to Tibet (Approx. 850-1000)
    [Show full text]
  • Nepal Earthquake Rebuilding Efforts in the Tibetan Community
    Nepal Earthquake Rebuilding Efforts in the Tibetan Community A Report by The Tibet Fund December 2016 ...through such support, we have been able to strengthen“ our cultural institutions and undertake projects essential for the preservation“ of the Tibetan cultural heritage that is the very core of our civilization. MESSAGE Dear friends, His Holiness the 14th Dalai Lama Since the tragedy that unfolded in the aftermath of the 2015 Nepal earthquake, The Tibet Fund has made a significant difference in the lives of the affected Tibetans. Generous donations and funds from our donors have enabled The Tibet Fund to assist in emergency relief response, post-earthquake rebuilding efforts, and earthquake-preparedness training in Nepal. Especially in repairing and reconstructing the damaged homes of the vulnerable Tibetans including the elderly and the destitute, we have emphasized on the adoption of earthquake-resilient building techniques. Our reconstruction principles and practices are not only in compliance with National Building Codes of the Government of Nepal but it was aimed to ensure future safety and physical security of the Tibetan refugees. Rebuilding a community affected by natural disasters such as earthquake entails financial resources. For this and more, we would like to thank the US government for their grant through the Bureaus of Population, Refugee and Migration (PRM), which has formed the backbone of our Nepal Earthquake Project. Our heartfelt gratitude similarly goes to all the individual donors and private organizations for their compassion and generosity in this tragedy. We are also indebted to all our project partners for their excellent collaboration and coordination in this rebuilding process.
    [Show full text]
  • The Lhasa Jokhang – Is the World's Oldest Timber Frame Building in Tibet? André Alexander*
    The Lhasa Jokhang – is the world's oldest timber frame building in Tibet? * André Alexander Abstract In questo articolo sono presentati i risultati di un’indagine condotta sul più antico tempio buddista del Tibet, il Lhasa Jokhang, fondato nel 639 (circa). L’edificio, nonostante l’iscrizione nella World Heritage List dell’UNESCO, ha subito diversi abusi a causa dei rifacimenti urbanistici degli ultimi anni. The Buddhist temple known to the Tibetans today as Lhasa Tsuklakhang, to the Chinese as Dajiao-si and to the English-speaking world as the Lhasa Jokhang, represents a key element in Tibetan history. Its foundation falls in the dynamic period of the first half of the seventh century AD that saw the consolidation of the Tibetan empire and the earliest documented formation of Tibetan culture and society, as expressed through the introduction of Buddhism, the creation of written script based on Indian scripts and the establishment of a law code. In the Tibetan cultural and religious tradition, the Jokhang temple's importance has been continuously celebrated soon after its foundation. The temple also gave name and raison d'etre to the city of Lhasa (“place of the Gods") The paper attempts to show that the seventh century core of the Lhasa Jokhang has survived virtually unaltered for 13 centuries. Furthermore, this core building assumes highly significant importance for the fact that it represents authentic pan-Indian temple construction technologies that have survived in Indian cultural regions only as archaeological remains or rock-carved copies. 1. Introduction – context of the archaeological research The research presented in this paper has been made possible under a cooperation between the Lhasa City Cultural Relics Bureau and the German NGO, Tibet Heritage Fund (THF).
    [Show full text]
  • Bridging Worlds: Buddhist Women's Voices Across Generations
    BRIDGING WORLDS Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo First Edition: Yuan Chuan Press 2004 Second Edition: Sakyadhita 2018 Copyright © 2018 Karma Lekshe Tsomo All rights reserved No part of this book may not be reproduced or utilized in any form or by any means, electronic or mechanical, or by any information storage or retreival system, without the prior written permission from the publisher, except in the case of brief quotations. Cover Illustration, "Woman on Bridge" © 1982 Shig Hiu Wan. All rights reserved. "Buddha" calligraphy ©1978 Il Ta Sunim. All rights reserved. Chapter Illustrations © 2012 Dr. Helen H. Hu. All rights reserved. Book design and layout by Lillian Barnes Bridging Worlds Buddhist Women’s Voices Across Generations EDITED BY Karma Lekshe Tsomo 7th Sakyadhita International Conference on Buddhist Women With a Message from His Holiness the XIVth Dalai Lama SAKYADHITA | HONOLULU, HAWAI‘I iv | Bridging Worlds Contents | v CONTENTS MESSAGE His Holiness the XIVth Dalai Lama xi ACKNOWLEDGMENTS xiii INTRODUCTION 1 Karma Lekshe Tsomo UNDERSTANDING BUDDHIST WOMEN AROUND THE WORLD Thus Have I Heard: The Emerging Female Voice in Buddhism Tenzin Palmo 21 Sakyadhita: Empowering the Daughters of the Buddha Thea Mohr 27 Buddhist Women of Bhutan Tenzin Dadon (Sonam Wangmo) 43 Buddhist Laywomen of Nepal Nivedita Kumari Mishra 45 Himalayan Buddhist Nuns Pacha Lobzang Chhodon 59 Great Women Practitioners of Buddhadharma: Inspiration in Modern Times Sherab Sangmo 63 Buddhist Nuns of Vietnam Thich Nu Dien Van Hue 67 A Survey of the Bhikkhunī Saṅgha in Vietnam Thich Nu Dong Anh (Nguyen Thi Kim Loan) 71 Nuns of the Mendicant Tradition in Vietnam Thich Nu Tri Lien (Nguyen Thi Tuyet) 77 vi | Bridging Worlds UNDERSTANDING BUDDHIST WOMEN OF TAIWAN Buddhist Women in Taiwan Chuandao Shih 85 A Perspective on Buddhist Women in Taiwan Yikong Shi 91 The Inspiration ofVen.
    [Show full text]
  • A Connectivity-Driven Development Strategy for Nepal: from a Landlocked to a Land-Linked State
    ADBI Working Paper Series A Connectivity-Driven Development Strategy for Nepal: From a Landlocked to a Land-Linked State Pradumna B. Rana and Binod Karmacharya No. 498 September 2014 Asian Development Bank Institute Pradumna B. Rana is an associate professor at the S. Rajaratnam School of International Studies, Nanyang Technological University, Singapore. Binod Karmacharya is an advisor at the South Asia Centre for Policy Studies (SACEPS), Kathmandu, Nepal Prepared for the ADB–ADBI study on “Connecting South Asia and East Asia.” The authors are grateful for the comments received at the Technical Workshop held on 6–7 November 2013. The views expressed in this paper are the views of the author and do not necessarily reflect the views or policies of ADBI, ADB, its Board of Directors, or the governments they represent. ADBI does not guarantee the accuracy of the data included in this paper and accepts no responsibility for any consequences of their use. Terminology used may not necessarily be consistent with ADB official terms. Working papers are subject to formal revision and correction before they are finalized and considered published. “$” refers to US dollars, unless otherwise stated. The Working Paper series is a continuation of the formerly named Discussion Paper series; the numbering of the papers continued without interruption or change. ADBI’s working papers reflect initial ideas on a topic and are posted online for discussion. ADBI encourages readers to post their comments on the main page for each working paper (given in the citation below). Some working papers may develop into other forms of publication. Suggested citation: Rana, P., and B.
    [Show full text]
  • A Brief Introduction to Buddhism and the Sakya Tradition
    A brief introduction to Buddhism and the Sakya tradition © 2016 Copyright © 2016 Chödung Karmo Translation Group www.chodungkarmo.org International Buddhist Academy Tinchuli–Boudha P.O. Box 23034 Kathmandu, Nepal www.internationalbuddhistacademy.org Contents Preface 5 1. Why Buddhism? 7 2. Buddhism 101 9 2.1. The basics of Buddhism 9 2.2. The Buddha, the Awakened One 12 2.3. His teaching: the Four Noble Truths 14 3. Tibetan Buddhism: compassion and skillful means 21 4. The Sakya tradition 25 4.1. A brief history 25 4.2. The teachings of the Sakya school 28 5. Appendices 35 5.1. A brief overview of different paths to awakening 35 5.2. Two short texts on Mahayana Mind Training 39 5.3. A mini-glossary of important terms 43 5.4. Some reference books 46 5 Preface This booklet is the first of what we hope will become a small series of introductory volumes on Buddhism in thought and practice. This volume was prepared by Christian Bernert, a member of the Chödung Karmo Translation Group, and is meant for interested newcomers with little or no background knowledge about Buddhism. It provides important information on the life of Buddha Shakyamuni, the founder of our tradition, and his teachings, and introduces the reader to the world of Tibetan Buddhism and the Sakya tradition in particular. It also includes the translation of two short yet profound texts on mind training characteristic of this school. We thank everyone for their contributions towards this publication, in particular Lama Rinchen Gyaltsen, Ven. Ngawang Tenzin, and Julia Stenzel for their comments and suggestions, Steven Rhodes for the editing, Cristina Vanza for the cover design, and the Khenchen Appey Foundation for its generous support.
    [Show full text]
  • Realization Song of Mahasiddha Nāropa1
    CORE Metadata, citation and similar papers at core.ac.uk Provided by Jagiellonian Univeristy Repository The Polish Journal of the Arts and Culture Nr 9 (1/2014) / ARTICLE ARTUR PRZYBYSŁAWSKI* (Jagiellonian University) Realization Song of Mahasiddha Nāropa1 ABSTRACT The text on the so called realization song [in Sanskrit upadeśa and gdams ngag in Tibetan] by Mahasiddha Nāropa [1016‒1100] entitled phyag rgya chen po’i tshigs bsdus pa [Con- cise Māhamudrā]. It consists of short introduction, translation of the original and edition of Tibetan text. KEY WORDS Māhamudrā, realization, nature of mind A great professor leaving university and turning into a wild yogin ‒ what could be a more heretical act from the point of view of academics and what could be more natural from the point of view of yogic tantra practitioners? The Indian tradition of the famous 84 Mahāsiddhas knows at least a few cases of this kind and one of them is that of Nāropa [1016‒1100]. Being guardian of the Nalanda northern gate ‒ one of the most responsible positions given only to the best ‒ his academic career reached its’ peak. Winning every debate he proved himself unmatched and there was hardly any further academic privilege he could fight for. At that moment, however, he realized that his understanding of Buddhist teachings was limited only to words, understood perfectly, but that words can not transmit experience itself, even though paradoxically this is what they are meant for. Realizing that there was a huge gulf between his intellectual under- 1 Many thanks to Roland Beck for his friendly help with polishing my English.
    [Show full text]
  • Tibetan Buddhism, Vajrayana, and the Lineage of Chogyam Trunpa
    Tibetan Buddhism, Vajrayana, and the lineage of Chögyam Trungpa, Rinpoche The Vajrayana is the third major yana or vehicle of buddhadharma. It is built on and incorporates the Foundational teachings (Hinayana) and the Mahayana. It is also known as the Secret Mantra. The Vajrayana teachings are secret teachings, passed down through lineages from teacher to student. They were preserved and developed extensively in Tibet over 1200 years. The beginnings of Vajrayana are in India, initially spreading out through areas of Mahayana Buddhism and later the Kushan Empire. By the 12th century most of the Indian subcontinent was overtaken by the Moghul Empire and almost all of Buddhism was suppressed. The majority of Vajrayana texts, teachings and practices were preserved intact in Tibet. Vajrayana is characterized by the use of skillful means (upaya), expediting the path to enlightenment mapped out in the Mahayana teachings. The skillful means are an intensification of meditation practices coupled with an advanced understanding of the view. Whereas the conventional Mahayana teachings view the emptiness of self and all phenomena as the final goal on the path to Buddhahood, Vajrayana starts by acknowledging this goal as already fully present in all sentient beings. The practice of the path is to actualize that in ourselves and all beings through transforming confusion and obstacles, revealing their natural state of primordial wisdom. This is accomplished through sacred outlook (view), and employing meditation techniques such as visualization in deity practice and mantra recitation. One major stream of Vajrayana is known as Mahamudra (Great Seal), which incorporates the techniques noted above in a process of creation (visualization, mantra) and completion (yogas) leading to the Great Seal.
    [Show full text]
  • The Sacred Mahakala in the Hindu and Buddhist Texts
    Nepalese Culture Vol. XIII : 77-94, 2019 Central Department of NeHCA, Tribhuvan University, Kathmandu, Nepal The sacred Mahakala in the Hindu and Buddhist texts Dr. Poonam R L Rana Abstract Mahakala is the God of Time, Maya, Creation, Destruction and Power. He is affiliated with Lord Shiva. His abode is the cremation grounds and has four arms and three eyes, sitting on five corpse. He holds trident, drum, sword and hammer. He rubs ashes from the cremation ground. He is surrounded by vultures and jackals. His consort is Kali. Both together personify time and destructive powers. The paper deals with Sacred Mahakala and it mentions legends, tales, myths in Hindus and Buddhist texts. It includes various types, forms and iconographic features of Mahakalas. This research concludes that sacred Mahakala is of great significance to both the Buddhist and the Hindus alike. Key-words: Sacred Mahakala, Hindu texts, Buddhist texts. Mahakala Newari Pauwa Etymology of the name Mahakala The word Mahakala is a Sanskrit word . Maha means ‘Great’ and Kala refers to ‘ Time or Death’ . Mahakala means “ Beyond time or Death”(Mukherjee, (1988). NY). The Tibetan Buddhism calls ‘Mahakala’ NagpoChenpo’ meaning the ‘ Great Black One’ and also ‘Ganpo’ which means ‘The Protector’. The Iconographic features of Mahakala in Hindu text In the ShaktisamgamaTantra. The male spouse of Mahakali is the outwardly frightening Mahakala (Great Time), whose meditatative image (dhyana), mantra, yantra and meditation . In the Shaktisamgamatantra, the mantra of Mahakala is ‘Hum Hum Mahakalaprasidepraside Hrim Hrim Svaha.’ The meaning of the mantra is that Kalika, is the Virat, the bija of the mantra is Hum, the shakti is Hrim and the linchpin is Svaha.
    [Show full text]
  • SACRED SPACES: BUDDHIST ART and ARCHITECTURE (Buddhist Art of Tibet and Southeast Asia) BUDDHIST ART and ARCHITECTURE of TIBET and SOUTHEAST ASIA Online Links
    SACRED SPACES: BUDDHIST ART and ARCHITECTURE (Buddhist Art of Tibet and Southeast Asia) BUDDHIST ART and ARCHITECTURE of TIBET and SOUTHEAST ASIA Online Links: Borobudur - Wikipedia Borobudur The Lost Temple of Java – YouTube Borobudur – YouTube About the Jowo Rinpoche Behind the scenes of the Jokhang monastery in Lhasa, Tibet Jokhang Temple, Lhasa - Places of Peace and Power Jokhang Temple - Famous Historic Buildings Jokhang Temple - Sacred Destinations Seated Buddha preaching the first sermon, from Sarnath (India) fifth century CE The Guptas, the founders of a dynasty in the eastern region of central India known as Magadha, expanded their territories during the course of the fourth century to form an empire that encompassed northern and much of southern India. Though the peak of Gupta power lasted only about 130 years (c. 320-450 CE), the influence of Gupta culture was felt for centuries. The Mathura-Gupta style was refined and perfected at Sarnath, where a great concentration of Buddhist sculptures has been unearthed. One unique group is known as the ‘wet Buddhas’, because the figures look as if they had been immersed in water. The beauty of his idealized features and his serene, downcast eyes reflect his inward focus, away from the transitory world around him, and is emphasized by the concentric circles on the nimbus behind his head. The textures of the repeating patterns of detailed foliate forms in the nimbus and on the back of the throne contrast with the smoothness of the Buddha’s body which, in its serene pose, reflects his state of enlightenment, tranquility, inner spiritual strength, and other-worldliness.
    [Show full text]
  • MAHASIDDHA LUIPA Happy Monks Publication
    MAHASIDDHA LUIPA Happy Monks Publication © 2014 Fedor Stracke All rights reserved. No part of this translation may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system or technologies now known or later developed, without permission in writing from Fedor Stracke. For the cover an ancient Tibetan tanka was used. The Biography of Guru Luipa Namo Guru Chakrasamvaraya Translators Introduction This biography of Luipa is based on the text by Pawo Ösel found in the Biographies of the 84 Mahasiddhas, which itself was not a translation of a written Sanskrit version, but of an oral explanation . Actual Biography He who was called Luipa was named like this because he was sustaining himself on the intestines of fishes. He was born as the second of three sons to a king of a wealthy country in Singal, equal in wealth to Vaisharvana, the God of Wealth. All the buildings of the palace were of good quality, and adorned with precious objects such as jewels, pearl, gold and sliver. Having three sons, the father consulted an astrologer: “Upon the passing of the king, who should take reign of the kingdom?” The astrologer predicted that if the middle born son were to take the reign over the kingdom, qualities such as a stable political situation, and happy entourage and subjects would ensue. And so the father passed on the kingdom to his middle son, and both the elder and younger brother, as well as all the people empowered him as substitute king.
    [Show full text]