DOCSLIB.ORG

Significance of Buddhist Symbols in Ladakh ______Thinles Dorje Research Scholar Department of Chinese and Tibetan Languages Punjab University, Chandigarh ______

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Significance of Buddhist Symbols in Ladakh ______Thinles Dorje Research Scholar Department of Chinese and Tibetan Languages Punjab University, Chandigarh ______ International Journal of Research p-I SSN: 2348-6848 e-I SSN: 2348-795X Available at Volume 04 Issue 03 https://edupediapublications.org/journals Ma rch 2017 Significance of Buddhist Symbols in Ladakh _____________________________________________________ Thinles Dorje Research Scholar Department of Chinese and Tibetan Languages Punjab University, Chandigarh _____________________________________________________ Abstract 10th century. The practice of different Symbols are found in each and every symbols by Ladakhi people in their religious tradition. The symbols help to day-to-day life represents their religion create the humankind in the formation such as Prayer wheel and Prayer flag, of solidarity within society. Though in which are very important and had been most of the cases, people use the practicing since ancient times. These positive aspects of symbols but symbols represent the living heritage sometimes it provokes havoc in the of wisdom and compassionate attitudes society. The emergences of these towards all sentient beings. Buddhist symbols came up along the philosophy values and symbols have a great hold of all the religions in the world. The on the lives of people living in Ladakh Tibetan religious symbolism is mostly in modern times. All aspect of their connected with the teaching of Buddha lives revolves around Buddhist values Shakyamuni. The ancient Nalanda and symbols from birth to death. In monastic education system has Ladakh Buddhist societies, there is not influenced the people of Tibet dates such a wide gap between spiritual and back to 7th century. Similarly, in material things, as there seems to exist Ladakh, the peoples are practicing in the western civilization of today. Tibetan form of Buddhism since the Symbols are a sign that we used to Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 821 International Journal of Research p-I SSN: 2348-6848 e-I SSN: 2348-795X Available at Volume 04 Issue 03 https://edupediapublications.org/journals Ma rch 2017 remind ourselves of the inter-relation wheel of life, eight auspicious signs between inward and outward, between and mandalas represents the doctrine mental activities and material of Buddhism. appearances. Symbols give society a sense of Keywords: Religious Symbolism, worth and purpose, allowing it to Prayer Flags, Prayer Wheel, Buddhism distinguish the special from the in Ladakh, Religion, Culture, Torma ordinary. It plays a significant role in culture as well as in religion. There is Introduction hardly any religion where there is no significance of symbols. Symbols are Generally, a symbol is an object that very central to every religion. In fact, represents, stands for, or suggests an many anthropologists view religion as idea, belief, and action. Every symbol a series of symbols that people in a is an outcome of the psychic body of a given community believe and explain man and his mind (Kumar, 2013). In the order of the universe and their Hinduism concepts like ‘sacred cow’, place in the world. Religious tulsi pooja, Shivling pooja etc, in symbolism can also extend into social Sikhism, there are five symbols Kesh, and political interactions, becoming an Kirpan, kara, kanga, and kashera, in integral part of cultural identity. Muslim religion green flag with French Sociologist Emile Durkheim crescent moon and star and ‘burkha’ called religion as “symbolic for women are symbols, which representation of society”. Religious represents their respective religions. symbols maintain, reinforce and Likewise, in Buddhism symbol of perpetuate religious belief system. The Chakra, prayer flag and prayer wheel, Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 822 International Journal of Research p-I SSN: 2348-6848 e-I SSN: 2348-795X Available at Volume 04 Issue 03 https://edupediapublications.org/journals Ma rch 2017 peak experiences in the wakeful state, Research Methodology dream state, deep sleep state and super The sources used for the study are conscious state are all expressed comprised of secondary sources like through symbols in art, religion, and books, journals, newspapers, philosophy. In order to interpret any magazines, report, articles, and symbol in totality, one should try to websites. relive those experiences. The symbols Study Area cannot be understood merely by Historically, Ladakh was an applying the intellect. Though born out independent kingdom which during the of the terrestrial sphere, they do not medieval era was integrated into Tibet belong to it. They have their roots in and later was brought into Jammu in the higher dimensions of spiritual life the late 18th century. Since then, (Dauglas, 2002). Ladakh was constantly brought into the politics of its neighbors. The region Objectives: also came under the colonial influence The main objectives of our study are: during the British rule in India. In spite To develop an understanding the of these, people of Ladakh have meaning of symbols succeeded in developing their own To understand the importance of the distinct culture (Tsering, 2010). In practicing symbols in day-to-day life in area, Ladakh is almost the same size as Ladakh. England that supports a population of To know the role of symbols in nearly 10 million. As per the latest Buddhist religion in Ladakh. national census, the proportion of Buddhist population in the region is Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 823 International Journal of Research p-I SSN: 2348-6848 e-I SSN: 2348-795X Available at Volume 04 Issue 03 https://edupediapublications.org/journals Ma rch 2017 45.87 percent (India 2014). The vast some animal dung formed an important majority of who live as farmers in input to the soil (Ball, 1995). small villages. Since the rainfall is very Buddhism penetrated Ladakh less, the people here have to rely on during Emperor Asoka’s time in 204 glacial melt water, which is brought to B.C. However, the form of Buddhism the field through an elaborate channel popularly called Mahayana Buddhism system. Culture, tradition and limited came to Ladakh with the blessing of population growth has helped to ensure the land by the great Buddhist saint the natural carrying capacity of the Padmasambhava in the 8th century land is not exceeding. (Nordberg, A.D. There is at least one monastery in 2000). Most of the Ladakhi families almost every village. The most family own land and a number of animals. has one of its members as a monk in Land holdings are neither sold nor the monastery and there is constant divided but passed in an intact form interaction between villagers and the from one generation to next. Growing monks. The teachings of Buddha season is for only four months in permeate in almost all aspects of life. summer. However, local varieties like The long-standing knowledge of wheat, barley produce plentiful yields. integrating environmental knowledge In lower altitude, there grows apples, with social and religious understanding apricots, and few vegetables. clearly reflects the close relationship Agricultural inputs have been simple in between people and the mother earth. the form of non-mechanized tools. The Buddhist here believes that all the Ploughing is done using animal power. things on the earth are interconnected. Manure made mainly of night soil and There is nothing in existence and exist Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 824 International Journal of Research p-I SSN: 2348-6848 e-I SSN: 2348-795X Available at Volume 04 Issue 03 https://edupediapublications.org/journals Ma rch 2017 as a separate fix isolated entity and as excavate Buddhist monasteries in rock, such human existence is dependent on creating a large amount of artwork to the diverse organisms within the withstand the ages. Probably the natural world each playing a role in the earliest typical Buddhist monument is natural economy of the Biosphere. the ‘Stupa’, which was often specially This view is also found at the heart of decorated. The first actual Buddha the ecological perspective particularly images appeared around the first as influenced by system theory which century BCE, so until then the artwork recognizes that everything in this was largely symbolic in nature with the world is woven into a subtle and appearance of Buddhist Tantra around intricate web of relationships. the 6th century, a wealth of new artwork and symbolism appeared, as Buddhist Symbol: Origin and imagination and visualization form a Development major technique in meditation practices. From this moment on, a Buddhist symbols are the use of art to pantheon of deities and protectors represent certain aspects of Buddha appeared, together with a vast dharma, which began in the 4th collection of symbolic items, such as century BCE. Anthropomorphic the Vajra and bell, mandalas etc. symbolism appeared from around the (viewonbuddhism.org, 2011) With the 1st century CE with the arts of passage of time various symbolic Mathura and the Greco-Buddhist art of innovations were later introduced, Gandhara and was combined with the especially through Tibetan Buddhism. previous symbols. In the second All ancient religions have in the course century BCE, people started to Available online: https://edupediapublications.org/journals/index.php/IJR/ P a g e | 825 International Journal of Research p-I SSN: 2348-6848 e-I SSN: 2348-795X Available at Volume 04 Issue 03 https://edupediapublications.org/journals Ma rch 2017 of time developed many symbols to many of which later on incorporated express various doctrinal concepts into Tibetan Buddhism. In Ladakh, visually. Buddhism does not lag Buddhist symbol is commonly seen in behind in this sphere but in fact, has a Buddhist monastery and around the given rise to many new symbols in villages, which are no different than addition to what it has derived from the Tibetan Mahayana Buddhist symbol common Indian heritage. To symbols, since Ladakhi Buddhism is descendant which were adopted from pre-Buddhist of Tibetan Buddhism.
Load more

Recommended publications
  • Celebrate Art, Love & Compassion In
    Celebrate Art, Love & Compassion in Frankfort with Tibetan Monks th th Feb 10 – 14 , 2019 Sunday Feb 10th: 1130 am Tibetan Yoga * My Old Ky Om, 214 West 2nd St. Suggested $10 donation. 1 pm Tibetan Buddhist Dharma Teaching * The Light Clinic, 306 W. Main St., Suite 609, Suggested $10 donation. Monday Feb 11th: 9 am-4pm Opening of World Peace Sand Mandala * Creation begins. A large, sacred sand painting that takes the monks 4 days to make. Paul Sawyier Public Library, River Room, 319 Wapping St. Drop by and watch anytime! Suggested $5 donation. 11:15 am-noon Tibetan Yoga * My Old Ky Om, 214 West 2nd St. Suggested $10 donation. 5 -6.30pm Monks attend City Commission meeting for Charter of Compassion * Frankfort Interfaith Council. Tuesday Feb 12th: 9am-6pm World Peace Sand Painting * Monks continue work. Paul Sawyier Public Library, River Room, 319 Wapping St. Drop by and watch anytime! Suggested $5 donation. 11:15 am-noon Tibetan Yoga * My Old Ky Om, 214 West 2nd St. Suggested $10 donation. 5-8 pm Children’ s Art Workshop * The Light Clinic, 306 W. Main St., Suite 609. Suggested $5 donation. 6-7.30pm History of Tibet and Tashi Kyil Monastery * Church of the Ascension, 311 Washington St. Suggested $10 donation. Wednesday Feb 13th: 9am-5pm World Peace Sand Painting * Monks continue work. Paul Sawyier Public Library, River Room, 319 Wapping St. Drop by and watch anytime! Suggested $5 donation. 1pm-5pm Tibetan Cooking Class * Church of the Ascension, 311 Washington St., $45 (includes ticket to Tibetan Dinner). Call 502.229.5113 to sign up.
    [Show full text]
  • Full Activities Report 2010-2020
    Activities Report 2010 - 2020 Celebrating our 10th Anniversary! Shang Shung Institute UK Activities Report 2010 - 2020 Dear Friends, The Shang Shung Institute UK (SSIUK) is pleased to present a summary of the acti- vities that our team of dedicated staff, volunteers and supporters have carried out since its inception in May 2010 under the guidance and direction of the late Chögyal Namkhai Norbu. Our activities since 2010 are listed below as well as our fundraising projects. This will give you an overview of our work in the past years. Our heartfelt thanks go to our founder, the late Chögyal Namkhai Norbu. We would also like to express our gratitude to Dr Nathan Hill (SOAS) for his generous and untiring commitment and to the many sup- porters, volunteers and donors who graciously share their time, skills and resouces to help the Shang Shung Institute UK (SSIUK) fulfill its mission to preserve, diffuse and promote Tibetan culture throu- ghout the world. In particular, we would like to give thanks and pay our respects to the late Dominic Kennedy and Judith Allan who both played pivotal roles in the establishment of the Institute here in the UK. The SSIUK is a nonprofit organisation that relies on your support to continue and develop. We hope that this report serves to inspire you, and we would like to invite you to actively participate in our work through donations, sponsorship and legacies. You can see details of how you may do this on the last page of this booklet. With our very best wishes, Julia Lawless - International Director of Tibetan Culture Prof.
    [Show full text]
  • A FEW TIBETAN CUSTOMS and a FEW THOUGHTS SUGGESTED by THEM. the PRAYER-FLAGS. (Read on 30Th July 1913.)
    A FEW TIBETAN CUSTOMS AND A FEW THOUGHTS SUGGESTED BY THEM. THE PRAYER-FLAGS. (Read on 30th July 1913.) President-Lt.-Col. K. R. KIRTlKAR, LM.S. (Retd.) I had the pleasure of paying in May-June this year, a five weeks' visit to Darjeeling, that beautiful Introduction. queen of the Himalayan hill-stations, which interests us-people from the south-mostly from two points of view. Firstly, its beautiful scenery.l I have seen the Himalayan snows from several places in the north-from the valleys of Cashmere, Kangra, and Kulu, and from hill stations like Simla, Murree and Dharmsfilii. I have walked over its snow in a shady corner of the Banihal Pass in Cashmere and on a hill at Nalkanda near Simla. Thus, I have enjoyed the Himalyan scenery from various places. But, I think the scenery of Darjeeling has a charm of its own, the beautiful tea-gardens on the slopes of the adjoining hills adding to its beauty. The sight, on a oleaI' morning, of Mount Everest, the highest peak of the Himalayas (29,000 ft.), from the Senchal Peak (8100 ft.) and Tiger Hill (8,500 ft.), about 7 to 8 miles from Darjeeling, satisfies our curiosity of seeing from a distance the loftiest mountain in the world, but it is the great Kinchinganga, that pleases us the most. Standing on the snmmit of the Tiger Hill, one clear and quiet morning, on the 27th of May 1913, with the Himalayan range before me, with Mount Everest in the furthest distance, and the grand Kinchinganga presenting its brilliant and 1 As said by Mr.
    [Show full text]
  • Symbolism of the Buddha Garden
    G. Dilgo Khyentse Symbolism of the Buddha Garden: Buddha Marmay Dze King Trisong Detsen Rinpoche (Past) Nubchen Sangye Yeshe The Buddha Garden represents the “Three Vehicles” of Buddhism: Tulku I Orgyen Chemchok 1. Root Vehicle (Hinayana): Abbot Shantarakshita The first teachings Buddha Shakyamuni offered in this world over 2,500 years H A ago, these are practices that culminate liberation from the realms of cyclic Tsasum Lingpa P existence, and focus on accomplishing one’s own welfare. J. J. Vajrakilaya Stupa Mani Wheel Mandala A. The Hinayana is represented by five large stones in the northeast of the (Wrathful) (Magnetizing) Garden, which represent the first teaching Shakyamuni gave in this world to a R retinue of five disciples in modern day Sarnath, India. M 2. The Great Vehicle (Mahayana): E The Mahayana is a path of bodhisattvas who focus on altruistic endeavor, striving in everything they do for the sake of all beings. Heart Sutra G. (Japanese) B. The 8-spoked Dharma Wheel of the Buddha Garden represents the 8-fold path D Buddha Mopa Thaye that leads to enlightenment. F. Yum Chenmo (Final) G. C. The 1,000 Buddhas atop these spokes represent each of the 1,000 Buddhas Heart Sutra Buddha B (Sanskrit) prophesized to appear in this aeon and also represent enlightened form. Shakyamuni (Present) D. The heart sutra in eight languages represents enlightened speech and is a quintessential teaching on Transcendent Wisdom. K E. The 1,000 Stupas atop the Dharma Wheel represent enlightened mind. L F. The central figure of the Garden is Yum Chenmo (Great Mother) who C represents the unity of great compassion and transcendent wisdom, which is N O enlightenment itself.
    [Show full text]
  • Fading Colors of the Tibetan Prayer Flag
    HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies Volume 37 | Number 1 Article 17 June 2017 Fading Colors of the Tibetan Prayer Flag Emilia Roza Sulek International Institute for Asian Studies, Leiden; Department of Social Anthropology and Cultural Studies, University of Zurich, [email protected] Follow this and additional works at: http://digitalcommons.macalester.edu/himalaya Recommended Citation Sulek, Emilia Roza (2017) "Fading Colors of the Tibetan Prayer Flag," HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies: Vol. 37 : No. 1 , Article 17. Available at: http://digitalcommons.macalester.edu/himalaya/vol37/iss1/17 This work is licensed under a Creative Commons Attribution 4.0 License. This Perspectives is brought to you for free and open access by the DigitalCommons@Macalester College at DigitalCommons@Macalester College. It has been accepted for inclusion in HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies by an authorized Fading Colors of the Tibetan Prayer Flag Acknowledgements The uthora thanks Katia Buffetrille, Yūsuke Bessho and Anna Sehnalova for their feedback and sharing the experiences from their pilgrimage to Amnye Machen. This perspectives is available in HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies: http://digitalcommons.macalester.edu/himalaya/vol37/iss1/17 Fading Colors of the Tibetan Prayer Flag Emilia Roza Sulek 2014 was a Horse Year. Such a year, occurring 2014 was a Horse Year in the Tibetan lunar calendar. Such a year, occurring every twelve years, is considered every twelve years in Tibetan calendar, is the best time for a pilgrimage, particularly to sacred considered the best time for a pilgrimage, mountains.
    [Show full text]
  • Tibetan Nuns Debate for Dalai Lama
    PO Box 6483, Ithaca, NY 14851 607-273-8519 WINTER 1996 Newsletter and Catalog Supplement Tibetan Nuns Debate for Dalai Lama NAMGYAL INSTITUTE by Thubten Chodron I began hearing rumors the At 4PM nuns, monks, and Enters New Phase morning of Sunday, October 8th laypeople gathered in the court- that nuns were going to debate in yard. The nuns were already debat- the courtyard in front of the main ing on one side, and their voices of Development temple in Dharamsala and that His and clapping hands, a mark of de- Holiness the Dalai Lama was to be bate as done in Tibetan Buddhism, Spring 1996 will mark the end Lama. The monks have received a • Obtain health insurance for the there to observe. There were many filled the place. Suddenly there was of the fourth full year of operation wide and popular reception Namgyal monks, none of whom nuns in McLeod Gam' at the time; a hush and the nuns who had been and the beginning of a new phase throughout the U.S. and Canada, currently have health insurance. the major nunneries in India and debating went onto the stage in the of development for the Institute of and there is an ever-growing circle • Fund a full-time paid adminis- Nepal were having their first ever "pavilion" where His Holiness' seat Buddhist Studies established by of students at the Institute in trator. Our two administrators inter-nunnery debate. The fact that was. His Holiness soon came out, Namgyal Monastery in North Ithaca, confirming the validity of have each put in forty hours per the best nun debaters had^athered the nuns prostrated and were America.
    [Show full text]
  • RE Lesson 8 – Buddhist Prayer Flags
    W/C Monday 15th June R.E Lesson 8 Year 5 and 6 Hello, I hope you all had a lovely week. I think the plants and ducks have enjoyed the weather! Not so great for us getting outdoors though! Did you enjoy RE lesson 7 last week? I hope you learnt a bit more about the importance of the temple and worship to Buddhist’s. Before starting this lesson, I have a video you may find interesting. The video is about a group of school children visiting a Buddhist temple, you will get to see inside the temple and get a better understanding of Buddhist prayer. https://www.bbc.co.uk/bitesize/clips/zk67sbk Can you remember from the video why Buddhists use prayer flags? Buddhists write prayers or mantras (These are short sentences or prayers written over and over again) onto flags, so when the flag blows in the wind the mantra is carried to the Gods. Here is another video showing the prayer flags hanging at different Buddhist temples. https://www.bing.com/videos/search?q=Buddhists+using+prayer+flags+during+wesak&&view=detai l&mid=12C47AD320A1033093F412C47AD320A1033093F4&&FORM=VRDGAR&ru=%2Fvideos%2Fsea rch%3Fq%3DBuddhists%2520using%2520prayer%2520flags%2520during%2520wesak%26qs%3Dn% 26form%3DQBVDMH%26sp%3D- 1%26pq%3Dbuddhists%2520using%2520prayer%2520flags%2520during%2520wesak%26sc%3D0- 41%26sk%3D%26cvid%3D9C67122D775A42209A89162D31B175DA During this lesson we will look more closely at the prayer flag, then next week we will find out when and where a prayer flag might be used for example, Vesak/Wesak also known as Buddha day which is a Buddhist celebration.
    [Show full text]
  • RI WO SANG CHOD KYI DAG DON TRIG KOL ZHUG the MOUNTAIN of BURNT OFFERINGS, Is Herein Contained
    RI WO SANG CHOD KYI DAG DON TRIG KOL ZHUG THE MOUNTAIN OF BURNT OFFERINGS, is herein contained: OM SWASTI: “The Mountain of Burnt Offerings” is an instruction taken from Lha Tsun’s “Vidyadharas – Achievers of Life Force.” To do this practice, prepare some auspicious things such as good quality wood, incense, medicine, the three white and three sweet substances, flour, etc. Place them inside a clean container or hearth; light a fire and sprinkle them with clean water. The ceremony may also be done with stick incense (preferably Tibetan incense). When repeating the syllables “OM AH HUM” visualize the smoke filling all of space. Begin with REFUGE: (repeat 3 times) OM AH: HUNG: KYA NYAM SID ZHI KYAB KUN NYING POY CHUD: Of all the refuges in samsara and nirvana present throughout space, the quintessence WANG DRAG RIG DZIN PAY MA THOD TRENG TZAL: is the powerful and wrathful Vidyadhara, Payma Thod Treng Tzal. KHYAY KUR NANG SID GYAL WAY KIL KHOR DZOG: The phenomenal world is totally perfected within his body as a buddha mandala. DRO KUN SID LAY DRAL CHIR KHAB SU CHI: We take refuge so all beings may cross over unenlightened existence. BODHICITTA: (repeat 3 times) SANG CHOG YAY SHAY OD SAL THIG LAY ZHIR: We generate bodhicitta on the ground (alaya) of the sphere (bindu), DRO KUN DRIB SUM DAG NAY KU DANG SANG the supremely secret clear light and ultimate wisdom, THUG KYI THIG LER LHUN DRUBG NANG ZHI NGANG: so all beings may purify the three obscurations, ZHON NU BUM KUR DROL WAR SEM KYAY DO: and attain the spontaneously self-perfected bindu of body, speech and mind, and through the four spontaneous visions, attain liberation in the youthful vase body.
    [Show full text]
  • The Symbolism Behind UTEP's Bhutanese Architecture
    THE SYMBOLISM BEHIND UTEP’S BHUTANESE ARCHITECTURE By Ashley on May 29, 2012 Bhutanese Prayer Wheel, a gift from the people of Bhutan, on display in Chihuahuan Desert Garden While the Bhutanese architectural influence is easily identified on UTEP’s campus, the symbolism behind the characteristic features may be less well known. Buddhism, the dominant religion in Bhutan has influenced style and design features of Bhutanese buildings. These features found their way onto UTEP’s buildings through the architects who used John Claude White’s 1914 National Geographic article, “Castles in the Air: Experiences and Journey’s into the Unknown Bhutan” as a guide for the University’s earliest Bhutanese-styled buildings . In his article, White described monasteries in Bhutan being painted “a dull light gray on the lower story, with a broad band of madder red above, and shingle roofs, on the top of which are gilded canopies.” Old Main and several other buildings were styled after Bhutanese monasteries with the gray-brown stucco finish and red brick band wrapping around the upper levels of the buildings. The brick line on UTEP’s buildings may be one of the most prominent aesthetic motifs at the university; in Bhutan it denotes a religious institution. In 1967 Desmond Dong, a Bhutanese architectural specialist wrote the following about UTEP’s buildings: “The ornamental band distinguishes religious buildings in Tibet and Bhutan as monasteries, chapels, and such…I wonder if the students know how close they are to monastery.” Mandala from the Health Sciences and Nursing Building Imbedded in many of the brick bands are mosaic designs also known as mandalas (MAHN-da- lah), which is Sanskrit for “circle.” In Buddhism the mandala is a form of sacred art used most often to evoke deities.
    [Show full text]
  • Losar Prayer Flags
    LOSAR PRAYER FLAGS Prayer flags are for the enhancement of health, longevity, wealth, and all desirable qualities. The prayer flags at Pema Osel Ling contain great blessings as the design and prayers on each flag come directly from HH Dungse Rinpoche, and Lama Tharchin Rinpoche ensured their accuracy. (The flags are handmade in the USA.) According to tradition, each Losar, all prayer flags at Pema Osel Ling are replaced with new ones in a sang (smoke) offering. Following is an excerpt from a letter that Lama Tharchin Rinpoche and Lama Sonam Rinpoche sent from Bhutan in 2012 for Losar: “Setting up prayer flags raises our lung-ta (translated as "wind horse" and refers to good fortune and uplifting energy). It helps both our Dharma practice and worldly life. For practitioners, when our lung-ta goes up, it's an auspicious sign of increasing our meditative experiences and realization on the path. For ordinary persons, or on a relative level, raising lung-ta is very important too. When our lung-ta decreases, then even though we put so much effort into something, our success will be miniscule. Also, if we face a sudden danger and are saved from it and become victorious over the obstacle, then that is our lung-ta raising. Without lung-ta, we find that all our good fortune is down. “This practice of raising prayer flags … increases our sok (life force), lu (physical health), wang-tang (power and glorious splendor), as well as our lung-ta. There are so many benefits. For example, for people who are experiencing illness, raising lung-ta can be helpful.
    [Show full text]
  • The Inconceivable Lotus Land of Padma Samye Ling the Tsasum
    The Inconceivable Lotus Land of Padma Samye Ling The Tsasum Lingpa Wangchen Clear Garland Crystals of Fire A Brief Biography of the Great Tertön Tsasum Lingpa Magical Illusion Net: The Glorious Guhyagarbha Tantra Spring/Summer 2009 In This Issue Volume 8, Spring/Summer 2009 1 Letter from the Venerable Khenpo Rinpoches A Publication of 2 The Inconceivable Lotus Land of Padma Samye Ling Padmasambhava Buddhist Center Nyingma Lineage of Tibetan Buddhism 6 PSL Stupa Garden 7 The Tsasum Lingpa Wangchen Founding Directors Ven. Khenchen Palden Sherab Rinpoche 9 A Brief Biography of the Great Tertön Tsasum Lingpa Ven. Khenpo Tsewang Dongyal Rinpoche 11 Clear Garland Crystals of Fire Ani Lorraine , Co-Editor 13 Magical Illusion Net: The Glorious Guhyagarbha Tantra Pema Dragpa , Co-Editor Andrew Cook , Assistant Editor 16 Schedule of Teachings Pema Tsultrim , Coordinator Medicine Buddha Revitalization Retreat: Beth Gongde , Copy Editor 18 Rejuvenate the Body, Refresh the Mind Michael Ray Nott , Art Director Sandy Mueller , Production Editor 19 PBC on YouTube PBC and Pema Mandala Office 20 A Commentary on Dudjom Rinpoche’s For subscriptions or contributions Mountain Retreat Instructions to the magazine, please contact: Glorifying the Mandala Padma Samye Ling 24 Attn: Pema Mandala 25 PSL Garden 618 Buddha Highway Sidney Center, NY 13839 26 2008 Year in Review (607) 865-8068 Kindly note: This magazine contains sacred images and should not be [email protected] disposed of in the trash. It should either be burned or shredded with the remainder going into clean recycling. Pema Mandala welcomes all contributions Cover: Gesar prayer flag flying at Padma Samye Ling submitted for consideration.
    [Show full text]
  • Ganachakra Puja
    SACRED JOURNEY TO BHUTAN ‘Tsok Kyi Khorlo’ Ganachakra Puja Dedicated To Guru Padmasambhava On His Birth Anniversary 13th - 18th Jun 2016 ‘Tsok Kyi Khorlo’ Ganachakra Puja Dedicated To Guru Padmasambhava On His Birth Anniversary (2016) an auspicious year for The Bhutanese, The year of the Golden Monkey is Guru Rinpoche’s birth year. With such auspiciousness, Shora Marvels invites you to join us on a sacred journey to Bhutan. This year our sacred Puja will be hosted by His Eminence Trulku Nawang Choeda Jamtso at TASHIGANG GEOMBA – a sacred retreat center where Je Khenpos (Central Monastery Chief Abbot) and Great Lamas have meditated and enlightened. During the 8th century, Guru Rinpoche (originally known as Padmasambhava) is one of the greatest Buddhist Saint. As a Buddhist tantric master, he brought the Vajrayana teachings to Bhutan and other Himalayan countries His Eminence Trulku Nawang Choeda Jamtso Rinpoche – The reincarnaon of His Holiness, Kuenga Jamtso (The 12th Kyabje Je Khenpo of Bhutan) was recognized & enthroned by the present Je Khenpo, Trulku Jigme Choedrak (The 70th Kyabje Je Khenpo of Bhutan) & The Royal Family of Bhutan. Tour Highlights Feast Offering Tiger Nest Prayer Flag Hoisting Dedicated to Guru One of Bhutan’s A ceremony to Padmasambhava – iconic landmarks eliminate karma hosted by His and religious site. & accumulate Eminence Trulku merits Nawang Choeda Jamtso His Eminence Lopon Kado Rinpoche His Eminence Lopon Kado Rinpoche is highly reputable and very well respected in Bhutan – one of the most experienced and learned Meditaon Master in the Drukpa Kagyu Lineage, a contemporary to His Holiness Jetsun Tenzin Dondrup (the 68th Kyabje Je Khenpo of Bhutan).
    [Show full text]