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Photographs & Text by Pranay Chandra
My three stints at Sikkim and Ladakh took me quite often to monasteries perched usually on top of hills in remote areas commanding beautiful view over the valleys below. The mysterious aura around huge monasteries, fragrance of butter and oil lamps, smoke of burning alpine cones and leaves, mural paintings on the walls, prayer walls and wheels, chorten dotting the path and the tight lipped Lamas intrigued me and prompted me to search for my answers to mystical rites from Lamas. The Lamas I found were equally ignorant and I took to myself to search the details from books. This is my attempt to introduce people who are planning a visit and giving them an initial insight into the monasteries. This is no way an exhaustive write up, which I will keep building as and when time permits, but comments are definitely welcome.
There have been on many occasions while traversing on foot tracks or by road at high reaches at tree line or above, I have come across a heap of stones piled one on top of other, something like we arrange stones while playing seven tiles. I tried to find out and I was told that probably done by nomadic grazers to ward of evil following them. The hermit at Thangu Monastery at 14000 feet touched my forehead with his and advised me in his lingo translated by another Lama certain things which I thought only I know. A patient suffering very badly due high altitude sickness and could not have been evacuated during night was kept alive and continued to sleep peacefully till morning since a lama who was 15 kms away treated him by telepathy and writhed in pain throughout the night. No doubt occultism and tantric rites are prevalent and why not since civilization and science is far away at these forlorn places.
SPREAD OF BUDDHISM AND BEGINNING OF YELLOW AND RED HAT SECTS IN TIBET AND ITS SPREAD IN HIMALAYAS
Year AD625 a young princess from Nepal named ‘Bhrikuti’, daughter of King Amsuvaram was married against her wishes to a Tibetan King ‘Songsten Gampo’, most feared man of Asia to save Nepal from its tyranny. Similarly, T’ang Emperor of China also sent his daughter, Princess Wengcheng, to marry the Tibetan Monarch. Wengcheng brought a portrait of Buddha and Bhrikuti brought supposedly the Buddha’s own begging bowl. The influence of these two brides was so profound on the Monarch which converted to middle ways and these brides were termed as Bodhisattvas or enlightened beings. They are two Taras or Saviours, Bhrikuti the green Tara and Wengcheng the white Tara.
There have been on many occasions while traversing on foot tracks or by road at high reaches at tree line or above, I have come across a heap of stones piled one on top of other, something like we arrange stones while playing seven tiles. I tried to find out and I was told that probably done by nomadic grazers to ward of evil following them. The hermit at Thangu Monastery at 14000 feet touched my forehead with his and advised me in his lingo translated by another Lama certain things which I thought only I know. A patient suffering very badly due high altitude sickness and could not have been evacuated during night was kept alive and continued to sleep peacefully till morning since a lama who was 15 kms away treated him by telepathy and writhed in pain throughout the night. No doubt occultism and tantric rites are prevalent and why not since civilization and science is far away at these forlorn places.
SPREAD OF BUDDHISM AND BEGINNING OF YELLOW AND RED HAT SECTS IN TIBET AND ITS SPREAD IN HIMALAYAS
Year AD625 a young princess from Nepal named ‘Bhrikuti’, daughter of King Amsuvaram was married against her wishes to a Tibetan King ‘Songsten Gampo’, most feared man of Asia to save Nepal from its tyranny. Similarly, T’ang Emperor of China also sent his daughter, Princess Wengcheng, to marry the Tibetan Monarch. Wengcheng brought a portrait of Buddha and Bhrikuti brought supposedly the Buddha’s own begging bowl. The influence of these two brides was so profound on the Monarch which converted to middle ways and these brides were termed as Bodhisattvas or enlightened beings. They are two Taras or Saviours, Bhrikuti the green Tara and Wengcheng the white Tara.
The second influence was by another Guru ‘Guru Rinpoche’ who spread Buddhism. His own father ashamed that son has denounced kingdom ordered him to be burnt alive. Guru Rinpoche snuffed out the flames and reappeared sitting on a lotus in a lake and won title of ‘Padmasambhava’ or born of the lotus. Padmasambhava was adopted son of Indradyumna, King of Orissa. He was a tantric Buddhist priest and was an occulist. The followers of Padmasambhava wear red conical caps and now hold scepter in hierarchy of not only Tibet but also of Sikkim and Bhutan. He founded the Nyingmapa, Red Hat Sect.In 1038, a Buddhist saint namely, Atish Dipankar aged 60 entered Tibet and preached Buddhism free of Tantrism. The followers of Atish wear Yellow caps numbering very few in Tibet and absent in Sikkim and Bhutan.This great teacher was known as Palden Atisha in Tibet.
Towards the end of 14th century, Tsong -Kha –Pa (1357-1419) took Tibet by storm and forbade culture of occultism since it hampers spiritual progress. He rose against red-mitred lamas and yellow caps became predominant. Red caps took refuge in Sikkim and Bhutan. Tsongkhapa was from eastern Tibet. He studied Buddhism and started Gelukpa Sect (yellow hat). His nephew Genden Drup founded a monastry and announced that on his death he would be reincarnated. His reincarnation, Genden Gyatso enlarged the size and prestige of Gelukpa. Genden Drup’s third reincarnation, Sonam Gyatso met Mangol Khan in 1578 and so impressed him that he was given the title of Ta-Le or ocean of wisdom. Today Genden Drup’s 13th reincarnation is Dalai Lama who in 1959 left Tibet on Chinese occupation.
Bhutan developed its own counterpart to the Dalai Lama in great Ngawang Namgyal (1594-1651). He became Shabdrung Rinpoche the ‘Precious jewel at whose Feet one Prostrates’ and established Drukpa Kagyu as Bhutan’s defacto state form of Buddhism. The death of Ngawang Namgyal was kept hidden and brought instability which was consolidated by Ugyen Wangchuk in 1880 and became Druk Gyalpo or Dragon King in 1907. His great grandson Jigme Singe Wangchuk wears Bhutans Raven Crown today.
Towards the end of 14th century, Tsong -Kha –Pa (1357-1419) took Tibet by storm and forbade culture of occultism since it hampers spiritual progress. He rose against red-mitred lamas and yellow caps became predominant. Red caps took refuge in Sikkim and Bhutan. Tsongkhapa was from eastern Tibet. He studied Buddhism and started Gelukpa Sect (yellow hat). His nephew Genden Drup founded a monastry and announced that on his death he would be reincarnated. His reincarnation, Genden Gyatso enlarged the size and prestige of Gelukpa. Genden Drup’s third reincarnation, Sonam Gyatso met Mangol Khan in 1578 and so impressed him that he was given the title of Ta-Le or ocean of wisdom. Today Genden Drup’s 13th reincarnation is Dalai Lama who in 1959 left Tibet on Chinese occupation.
Bhutan developed its own counterpart to the Dalai Lama in great Ngawang Namgyal (1594-1651). He became Shabdrung Rinpoche the ‘Precious jewel at whose Feet one Prostrates’ and established Drukpa Kagyu as Bhutan’s defacto state form of Buddhism. The death of Ngawang Namgyal was kept hidden and brought instability which was consolidated by Ugyen Wangchuk in 1880 and became Druk Gyalpo or Dragon King in 1907. His great grandson Jigme Singe Wangchuk wears Bhutans Raven Crown today.
CHORTENS
The Tibetan name of Stupa is Chorten. Chortens were built to hold the cremated remains of the Buddha, so old is their history. They are still used as a repository for religious relics, Holy Scriptures or the remains of Lamas and holy men. Chortens may look simple but they have a highly developed iconography. Base is a three dimensional Mandala and represents the earth. Dome signifies water while the spire rising above is fire. Near the top of spire the sun and moon represent air and space. At the very top a seed symbolizes enlightenment.
The Tibetan name of Stupa is Chorten. Chortens were built to hold the cremated remains of the Buddha, so old is their history. They are still used as a repository for religious relics, Holy Scriptures or the remains of Lamas and holy men. Chortens may look simple but they have a highly developed iconography. Base is a three dimensional Mandala and represents the earth. Dome signifies water while the spire rising above is fire. Near the top of spire the sun and moon represent air and space. At the very top a seed symbolizes enlightenment.MANI WALLS
Mani or jewel walls line the trails of mountains. Every stone display the mantra ‘Om Mani Padme Hum’ (Hail to the jewel in the lotus in Sanskrit). Each Mani stone is carved or commissioned by an individual to gain Karma for the next life. When a stone is carved the mantra goes skywards to the Buddha who is referred to in the prayer as the jewel in the lotus. Mani walls are collections of Mani stones and become longer as each pilgrim adds his or her stone a reminder of the path to enlightenment. Like a Chorten they should always be passed to ones’ right.
THANGKAS
Thangkas are traditionally cloth paintings of Buddhist images. They vary in sizes to small book to large enough to drape three storeyed buildings. Word Thangka in Tibetan means ‘something rolled up’. Thangka may depict Buddha, saints or wheels of life but the Mandala is perhaps a more common subject. Mandala represents the cosmos whose chaos is overcome by its geometric design. In centre is a focal element representing the centre of the cosmos. A common central figure is Avalokiteshwara. Word Mandala is from Sanskrit meaning a circle.
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MURAL PAINTINGS
Mural paintings are paintings done on the monasteries walls. Elaborate portraits of Bodhisattvas, guardian deities, Guru Rinpoche and Milarepa fill the walls with their threatening or forgiving faces.
WHEEL OF LIFE
Wheel of life is a visual reminder of how our desire traps us in the endless cycle of birth death and rebirth. Hideous in his crown of skull ‘Yama’, Lord of death grasps wheel in his mouth. Outermost circle of wheel depicts twelve expressions common to life. Intermediate circle are six sections representing the six realms of rebirth. Three upper realms of rebirth house gods, titans and humans; three lower ones are for hungry ghosts, hell and animals. Innermost circle has three animals; cock, snake and a pig symbolizing desire, anger and ignorance and are painted each others tail in an endless cycle.
PRAYER WHEELS
A prayer wheel is a wheel on a spindle made from metal, wood, leather, or even coarse cotton. The wheel has encapsulated prayers, mantras and symbols such as the Ashtamangala. According to the Tibetan Buddhist tradition, spinning such a wheel will have much the same effect as orally reciting the prayers. The practitioner must spin the wheel clockwise in the same direction as the mantras are written. Each revolution is considered as meritous as reading the inscription aloud as many times as it is written on the scroll. The wheel must not be spun frantically, but held straight if a hand-held wheel and turned smoothly. The most commonly used mantra in prayer wheels is Om Mani Padme Hum.
The Mani wheel, or the hand prayer wheel, is a cylindrical body mounted on a wooden or metal handle. The cylinder itself is weighted down with a cord or chain allowing it to be spun by a slight rotation of the wrist along with the mantra it contains.
Water Wheels is simply a prayer wheel that is turned by flowing water. The water that is touched by the wheel is said to become blessed, and carries it purifying power into all life forms in the oceans and lakes that it feeds into.
Fire Wheel is turned by the heat of a candle or electric light. The light emitted from the prayer wheel then purifies the negative karmas of the living beings it touches.
Wind Wheel is turned by wind. The wind that touches the prayer wheel alleviates the negative karmas of those it touches.
Stationary Prayer Wheels are large fixed metal wheels set side by side in a row. Passersby can turn the entire row of wheels simply by sliding their hands over each one.
Mani or jewel walls line the trails of mountains. Every stone display the mantra ‘Om Mani Padme Hum’ (Hail to the jewel in the lotus in Sanskrit). Each Mani stone is carved or commissioned by an individual to gain Karma for the next life. When a stone is carved the mantra goes skywards to the Buddha who is referred to in the prayer as the jewel in the lotus. Mani walls are collections of Mani stones and become longer as each pilgrim adds his or her stone a reminder of the path to enlightenment. Like a Chorten they should always be passed to ones’ right.
THANGKAS
Thangkas are traditionally cloth paintings of Buddhist images. They vary in sizes to small book to large enough to drape three storeyed buildings. Word Thangka in Tibetan means ‘something rolled up’. Thangka may depict Buddha, saints or wheels of life but the Mandala is perhaps a more common subject. Mandala represents the cosmos whose chaos is overcome by its geometric design. In centre is a focal element representing the centre of the cosmos. A common central figure is Avalokiteshwara. Word Mandala is from Sanskrit meaning a circle.
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MURAL PAINTINGS
Mural paintings are paintings done on the monasteries walls. Elaborate portraits of Bodhisattvas, guardian deities, Guru Rinpoche and Milarepa fill the walls with their threatening or forgiving faces.
WHEEL OF LIFE
Wheel of life is a visual reminder of how our desire traps us in the endless cycle of birth death and rebirth. Hideous in his crown of skull ‘Yama’, Lord of death grasps wheel in his mouth. Outermost circle of wheel depicts twelve expressions common to life. Intermediate circle are six sections representing the six realms of rebirth. Three upper realms of rebirth house gods, titans and humans; three lower ones are for hungry ghosts, hell and animals. Innermost circle has three animals; cock, snake and a pig symbolizing desire, anger and ignorance and are painted each others tail in an endless cycle.
PRAYER WHEELS
A prayer wheel is a wheel on a spindle made from metal, wood, leather, or even coarse cotton. The wheel has encapsulated prayers, mantras and symbols such as the Ashtamangala. According to the Tibetan Buddhist tradition, spinning such a wheel will have much the same effect as orally reciting the prayers. The practitioner must spin the wheel clockwise in the same direction as the mantras are written. Each revolution is considered as meritous as reading the inscription aloud as many times as it is written on the scroll. The wheel must not be spun frantically, but held straight if a hand-held wheel and turned smoothly. The most commonly used mantra in prayer wheels is Om Mani Padme Hum.
The Mani wheel, or the hand prayer wheel, is a cylindrical body mounted on a wooden or metal handle. The cylinder itself is weighted down with a cord or chain allowing it to be spun by a slight rotation of the wrist along with the mantra it contains.
Water Wheels is simply a prayer wheel that is turned by flowing water. The water that is touched by the wheel is said to become blessed, and carries it purifying power into all life forms in the oceans and lakes that it feeds into.
Fire Wheel is turned by the heat of a candle or electric light. The light emitted from the prayer wheel then purifies the negative karmas of the living beings it touches.
Wind Wheel is turned by wind. The wind that touches the prayer wheel alleviates the negative karmas of those it touches.
Stationary Prayer Wheels are large fixed metal wheels set side by side in a row. Passersby can turn the entire row of wheels simply by sliding their hands over each one.
CHAM DANCE
Cham dance depicts the exorcism of malign spirits. The authority presiding over is a black hat Lama who is only dancer unmasked. He is surrounded by masked Lamas. A human effigy made from dough, wax or paper represents the evil. Lamas combat the evil and effigy is destroyed and evil vanquished.
Cham dance depicts the exorcism of malign spirits. The authority presiding over is a black hat Lama who is only dancer unmasked. He is surrounded by masked Lamas. A human effigy made from dough, wax or paper represents the evil. Lamas combat the evil and effigy is destroyed and evil vanquished.
TSECHU
Tsechu masked dancers recounts major events in the life of Drukpa Kagyu Buddhism.
Tsechu masked dancers recounts major events in the life of Drukpa Kagyu Buddhism.
ATSARASAtsaras are clowns which keep the audience in humour. They are basically crowd pleasers.
HEAD DRESSES
The most popular term for the head dress in Ladakhi women is Termed as Perak also called as ‘padrang; pad sbrags, translated as lotus cover. Peraks begins from a point over the forehead, takes the shape of a serpent’s hood, and then trails midway onto the back. It is made from a piece of leather or dark fabric on which rows of turquoise pieces/ cowrie shells are stitched.
