A Cursory Sketch of the Historical Background of Drepung Gomang Monastic University

Dedicated for Thank You India: Tibet experiences 50 years in exile (Re-post/Updated Version of the same post at the beginning of this blog in 2009 )

Introduction

Drepung Gomang Monastic old Prayer/Congregation hall

O My lord Guru,

The genesis of knowledge-treasure,

The embodied manifestation of Lord Manjushiri,

The repository of wisdom-treasure!

If taken refuge with utmost fixed grounded faith in thy greatness,

Pray to nurture me as long as the worldly space exists!

What to deal with here after putting forth the bliss-seeking verse-form lines in advance is a brief about Drepung Gomang Monastic University, one of the most reputed centers ( the three great seats: Drepung, Gaden and Sera) for learning, contemplating and practicing Tibetan Buddhist thoughts and science notably known as the second Nalanda University in Tibet. As prophesied in Langsheg Sutra by Lord Buddha: When once Nagaraja Madhopa pledged Lord Buddha with a white conch, Lord Buddha handed it over to Maugalayana, one of his two closest attendants who possessed transcendental miracle-power, with blessed and instructive decree to take it to Gogpa Ri (Garlic Hill) at Gaden in Tibet and hide it there in the hill. It adds that in the future the Bhiksu of Lotus-purity in nature would unearth it and it would thereafter be used as Tsogdhung, to be blown as the signaling medium for gathering to spiritual congregation.

And so Jhe Tsong Kha Pa, the founder of Yellow Hat Sect, did precisely unearth it from the site later in time as to hand it, the blessed and powerful mascot, over to one of his closest disciples, Jamyang Choeje, with deep dedicated auspicious prayers to carry out the profound task of founding a monastery that bear the inevitable significance of flourishing Buddha Dharma for the welfare of sentient beings. Thus, Jamyang Choeje, who professed the sublime infinite divinity of meritorious grace, founded Drepung University, the knowledge industry of Buddhist studies in both academic and practical grounds, in the year 1416, the fire monkey year of Tibetan almanac in the 7^th Rabjung (60 years based Tibetan system that equates the system of century in general).

As the revelation of prophesied message and dedicative prayers for auspicious significances continued to ensue with the burgeoning number of monk-students in their thousands from different directions gathered to pursue Buddhist studies, Jamang Choeje optimized the rise of his meritorious significances by taking over the seat of Abbot General and residing and teaching there at the head monastery and appointing Drung Dhakpa Rinchen, Khechok Lagdhenpa, Chokpa Jangchup Pal, Tsondue Dhak, Rabchok, Kunrin and Lodoe Gyaltsen as teaching masters as to ramify later the branches of the university in their own establishments in order beginning first from Gomang, Loseling, Dheyang, Dhulwa, Ngakpa, Gyalpa and Shakor—the seven monastic colleges came into being in ranking order that testifies the industries propagating many highly trained scholar-products in the upcoming times.

Drepung Gomang Monastic University in Tibet

Janglingpa Dhakpa Rinchen, one of the eight closest disciples of Jhe Tsong Kha Pa who were known as the eight upholders of Buddha Dharma with their vast knowledge in both grounds, who professed as the best mind in the vast knowledge-field of Buddha Dharma, both Sutric and Tantric teachings, presided over as the first teaching master of Drepung Gomang monastery. He, as in accordance with the instructive lead of Jamyang Choeje, began by imparting with the teachings, both by Lord Buddha and his Indian adept followers/scholars, of vast Buddhist thoughts and science that left this unique vestige for the coming Gomang students: To study the texts of Jhe Tsong Kha Pa and his closest adept disciples and of Kunkhen and his son-like closest disciples as to wield as the key to open the treasure safe of the texts of the Indian Pundits and thereby to open the treasure safe of Lord Buddha’s profound teachings.

The relevant fact of how this monastic university came into known as Tashi Gomang is as follows: As it is the first in rank as cited above that marked as the outset of great learning center and from its significant example came the following six colleges, the first phrase Tashi responds to its initial auspiciousness; Gomang responds to its possession of many great minds that explored through the many doorways of vast Indian and Tibetan Buddhist works.

As in the work of His Holiness the 5^th Dalai Lama, he praises:

The radiantly intuitive reasoning means

That pervade through the deep insights of Dharma-works,

The myriad doorways of the knowledge field,

What the enlightened ones and the sons extol.

And the commune of such practitioners and learners,

Pray that those great mastery minds bear longevity ever!

And here the commune refers to Tashi Gomang and the latter phrase is revealed.

When Drung Dhakpa Rinchen, the closest son-like disciple of Jhe Jamyang Choeje, took over as the teaching master of Gomang college, Kunkhen Musepa, one of the two core adept disciples of Jhe Tsong Kha Pa, acted as the additional master who taught and learned and there happened the dramatic competitiveness between the two great minds that fuelled the furthering of deeper learning and contemplation. It was, however, of the case of the latter great mind’s rather twisting misinterpretation of the ultimate reality Emptiness with its touch with the alien interpretation known as Shentong that he was academically criticized or disturbed by some and also when the time had come for his founding Ser Jeh college that he hurriedly wrote his poetic piece Yonten Kyilkhor (The Mandala of Knowledge) that extols and evokes the adeptness and sublimity of Body, Speech and Mind of his root-master Jamyang Choeje, and left involuntarily towards Sera from Drepung. And later, some senior monks/Geshe, who were his students, of Gomang followed him to Sera and thereby Sera Jeh college was founded.

At later stages, Gomang produced many great minds like scholar Galab, Taklab and so on and by their great talents and dedications many students from different parts of Tibet and Mongolia came into influx. The monastery prospered rampantly in upholding Buddha Dharma through its unique system.

The Succession of Adept Patriarchs and Scholars

From the very outset till now Drepung Gomang Monastic University has produced 78 adept patriarchs as the monastic abbots, who, beginning from Drung Dhakpa Rinchen who through his great far-reaching brilliancy and talent in laying the foundation of such complex system of studying and exploring Buddhist science and thoughts that the monastery has owed him so immensely as the two phrases postulate, had left with great services for upholding Buddha Dharma. The great scholar Galab and Taklab, the second and third abbot, did also play highly important roles in sustaining and furthering the premier complex system of monastic studies imparted by the erstwhile predecessor.

The 17^th abbot Gungru Kunkhen Choejung imparted his unique role in the history of the monastery by authoring and setting up the first, now known as old, key texts of Gomang for the upcoming students to hold on to its unique study system to explore the vast field of Buddhist thoughts and science.

The 32^nd abbot Kunkhen Jamyang Shepa Ngawang Tsondue, who was born in the 17^th century in Dhomey Tibet, did impart even greater and incomparable role in upholding Buddha Dharma through his highly scholarly dedicative works after studying in Utsang. Through his scholarly exploration of vast Buddhist Tantric and Sutric fields and peculiar highly talented grasp of their deep insights, he became widely acclaimed scholar and authored the new key texts of Gomang with more than 15 volumes of scholarly works written. He did also play major roles in the fields of Tibetan traditional studies at large.

And so those great minds had left with such breathtaking and groundbreaking approaches towards Buddhist science and philosophy with their talented and scholarly works for the welfare of dwelling beings on this earth.

From the 70^th abbot Tsokhapa Geshe Ngawang Lobsang to the 78^th abbot Hardong Geshe Lobsagn Samten, nine successive abbots, did impart their major roles in exile for 50 years from 1959 in sustaining and furthering the endangered traditional studies of Tibetan Buddhist science and thoughts in particular and Tibetan traditional studies in general.

The Successive Holders of Gaden Ser Tri, The Successor to Jhe Tsongkha Pa’s Patriarch General Position

Among those many great minds produced by the monastery there happened 14 adept sages who took over the patriarch general position of Gelug or Yellow Hat Sect as the successor to Jhe Tsongkha Pa as to take the rested broad and far sighted responsibility of Lama Tsongkha pa in furthering his profound wish to uphold Buddha Dharma in its depth reaching way that he pioneered, his greatest service of all that he has been undisputedly acclaimed as The Second Buddha, through unbiased phenomenal means of analysis and relentless practices. Jepon Lobsang Nyima took over as the 9^th patriarch general; Rinchen Woeser as the 14^th; Taklung Dhakpa Lodoe Gyatso as the 30^th; Kochok Choesang as the 39^th; Trichen Lodoe Gyatso as the 44^th; Samlo Jinpa Gyatso as the 46^th; Naktsang Dhondup Gyatso as the 48^th; Trichen Gedun Phuntsok as the 50^th; Trichen Tayon Paldan Dhakpa as the 51^st; Trichen Tayon Gyaltsen Singei as the 53^rd; Trichen Namkha Sangpo as the 55^th; Trichen Ngawang Choephel as the 70^th; Trichen Dhakpa Dhondup as the 80^th; Trichen Ngawang Norbu as the 81^st. And such great adepts, the holders of the great golden throne had been of extraordinarily enlightened minds and even the ones to come are, as should be, to be of no common dispositions.

And among them Trichen Gedun Phuntsok, the 50^th Patriarch general, was acclaimed as the reincarnated birth of Je Sehrab Singei, one of the core students of Jhe Tsongkha Pa. Moreover, he was one of the closest disciples of Kunkhen Jamyang Shepa and played unique role of paramount importance in scholarly fields and service for Buddha Dharma. In his further quest and service for Buddha Dharma, he took reincarnation and Gung Thang Jampal Yang, the great adept scholar, was known as his rebirth.

Random Profiles of the Notable Adept Scholars Produced by Gomang

Other from above mentioned great minds, this monastery produced many more ones: The great Pundit Jhe Konchok Jigme Wangpo, the 2^nd reincarnation of Kunkhen Jamyang Shepa; Jhe Lobsang Thupten Jigme Gyatso, the 3^rd reincarnation of Kunkhen; Kalsang Thupten Wangchuk, the 4^th reincarnation of Kunkhen; Lobsang Yeshi Tenpei Gyaltsen, the 5^th reincarnation of Kunkhen; Lobsang Jigme Thupten Choekyi Nyima, the presently serving reincarnation of Kunkhen; Taktsak Jhe Drung Rinpoche known as Baso Choekyi Gyaltsen to his successive 13 reincarnations, presently serving Tenzin Choekyi Gyaltsen; One of the three Tibet Tulkus Yon Gyalsei and his successive reincarnations; The great adept scholar Changkya Rolpei Dorjee Jhe Chagkya Dhakpa Woeser to his successive 8 reincarnations, presently serving Tenzin Dhoyoe Yeshi Gyatso; Kyolung Ngari Rinpoche Dulzin Dhakpa Gyaltsen, one the core disciples of Jhe Tsongkha Pa, to his successive 15 reincarnations; Dupwang Lamp Rabjampa Sonam Dhakpa; Choesang Namgyal Paljor to his successive 6 reincarnations, presently serving Lobsang Tenpei Wangchuk; Tsenpo Dhonyoe Gyatso; Lamo Shabdrung Karpo Lamo Tsonyi Gyatso to his successive 9 reincarnations, presently serving Lobsang Tenzin Choekyi Gyaltsen; Gomshi Drupchen Gedun Sangpo or Gedun Lodoe; senior Lamo Dhak Dhakpa Gyatso or Lobsang Tashi to his successive 4 reincarnations, presently serving Lobsang Nyendak Gyatso; Teetsang Manipa Sherap Tashi; Khagei Lodoe Gyatso; Shamer Ngawang Thinley to his successive 7 reincarnations, presently serving Tenzin Gedun Phuljung Gyatso; Samlo Geshe Methung Sonam Gyaltsen; Dhetri Rinpoche Lobsang Dhonyoe to his successive reincarnations; Thugsei Ngawang Tashi, one of the closest disciples of Kunkhen Jamynag Shepa, to his successive 6 reincarnations, presently serving Se Lobsang Paldan Choekyi Dorjee; Kubum Taktsertsang to his successive reincarnations; Tharshultsang and his successive reincarnations; Kubum Minyaktsang to his successive reincarnations; Pakshoe Rakra to his successive reincarnations; Barkham Gungru Palbar Tulku; Gungru Yulteng Tulku; Shetam Tulku; Shodho Dagom Tulku; Tsunpa Lobsang Rabten; Nurzei Drupai Wangchuk Ngawang Paldanpa, a great yogi; Shar Kaldhen Gyatso’s 2^nd reincarnation; Gonkyatsang or Gomey Dhakpa Gyatso to his successive reincarnations; Khenchen Gedun Gyatso; Gyal Khenchen Lobsang Nyima to his successive reincarnations; Lobsang Nyetenpa; Thuken Rinpoche to his successive reincarnations; Sertok Nomonhen to his successive reincarnations; Sumpa Khenpo Yeshi Paljor; Alak Sodhaktsang; Ra Sonam Wangyal; Kapchu Mawa Dhonyoe Tsultrim; Hor Losel Gyatso; Kabuk Lobsang Dhondup; Khedup Chemo Konchok Singei; Alak Yongzin to his successive reincarnations; Kagyur Lama Rinpoche Lobsang Dhondhen; Kyapje Buldhu Dorjee Chang; Kyapje Khangsar Dorjee Chang; Dupwang Geshe Samdup Rinpoche; Kyapje Mokchok Rinpoche; Dhobei Geshe Sherap Gyatso; Khedup Jampal Rolpai Lodoe; Gedun Choephel; Gyume Khensur Rinpoche Jamyang Yeshi; Karam kyorpon Geshe Gedun Lodoe; Palchen Wotrul Rinpoche Lobsang Thupten Gelek Nyima; Dakpo Bamchoe Rinpoche Lobsang Jampal Jamba Gyatso; Dakgom Yongzin Geshe Konchok Gyatso; Shechen Gontrul Rinpoche Thupten Lungtok Gyatso; Dhogei Tulku Tenzin Choekyi Nyima; Palshul Yelo Rinpoche and their successive reincarnations.

 

As found in the monastic Religious History, this monastery has produced such many great adept scholars/sages from the three main prefectures—Dhomey, Utsang and Kham—of Tibet and served sustaining the well-being of Buddha Dharma for the welfare of mother sentient beings in pursuing the right illuminated path to the transcendental happiness.

Random Profiles of Great Adept Scholars from Mongolia, The Products of Gomang

Thuken Duptha, a masterly work of Thuken Rinpoche on the introductory guide to the various inner and outer tenets of India and Tibet, notes: As it is known as prophesied by Lord Buddha in his teachings that guiding Dharma to flourish from India to Tibet and from there to Mongolia, the first establishment of spiritual relation between Tibet and Mongolia came into being when the great Yogi adept scholar Sachen Kungya Nyingpo bestowed religious discourse and had spiritual tie with his Mongolian followers that gave birth to further closer ties beginning from the great Sakya adept scholar Sakya Pundit Kunga Gyaltsen initiating some lay Mongolians into Buddhism by bestowing Upasaka vow as to be ordained. Thus, the outset of foundation work for closer religious ties was laid.

Later, His Holiness the 3^rd Dalai Lama travelled to Mongolia on spiritual purpose at the invitation of the state then and the beginning of Mongol-Gelug religious tie was born with the establishing of Gelug tradition in Mongolia. In such process of relation with visiting adept scholars from Tibet to Mongolia, Buddha Dharma was sown and flourished in Mongolia. It was when The Three Great Seats/Colleges of Gelug tradition were at their apex in Buddhist studies and Mongolian students continued to join as through complete attraction to the vigorous and complex monastic studies. And here, it is to refer about those who joined Gomang College and won highly acclaimed positions of adept scholars both in Tibetan Buddhist studies and arts in general: Mongolia’s spiritual leader Khalkha Jetsun Dhamba and his successive reincarnations; Mergen Lama Ngawang Lodoe; Pundit Zaya Khenpo Tenpa Dhargye; Choezei Lama Tenpai Dolmei; Alaksha Tender Lharampa; Kedhor Khenpo Ngawang Khedup; Thoyon Lama Yeshi Dhondup Tenpai Gyaltsen; Tsenshab Dorjee Yib; Choezei Ling Lama Rinpoche; Dhulwa Khenpo Thupten Nyima; Geshe Lobsang Yeshi; Geshe Wangyal; Gyume Lama Yeshi; Lopon Neing Hai; Lopon Choephel Jigme.

The Monastic Annual Religious Programs

The monastery holds 8 annual periods of debate session: 1) First Spring Session lasts for 15 days (from 3^rd of second month of Tibetan almanac till 17^th of third month); 2) Greater Spring Session lasts for 30 days (from 3^rd of third month till 3^rd of forth month; 3) First Summer Session lasts for 20 days (from 16^th of forth month till 6^th of fifth) 4) Greater Summer Session lasts for 30 days (from 16^th of fifth month till 16^th of sixth month); 5) Greater Autumn Session lasts for 30 days (from 3^rd of eighth month till 3^rd of ninth month) 6) Sakar Session lasts for 20 days (16^th of ninth month till 6^th of tenth month) 7) Ngachoe Session lasts for 15 days (16 of tenth month till 1^st of eleventh month) 8) Greater Winter Session lasts for 30 days (from 16^th of eleventh month till 16^th of twelfth month).

Jamshung Tsenphu (an overnight mass debate congregation on the initial part of Perfection of Wisdom concerning The Life Lord Maiteria) on 18^th of eleventh month of Tibetan almanac; Namdrel Tsenphu (an overnight mass debate congregation on Pranama) in the twelfth month; Kyap Shepai Tsenphu (an overnight mass debate congregation on the forth chapter of Perfection of Wisdom) on 18^th of third month; Umei Jugtsul Tsenphu (an overnight mass debate congregation on the initial part of Madhiamaka) on 9^th of eighth month; Umei Thaldog Tsenphu (an overnight mass debate congregation on the concerning chapter of Madhiamaka about Prasangika School’s counter polemical critique against especially Cittamatra or The Mind Only School’s misconceptions) on 29^th of eighth month.

About the participation in twos from the concerned class in debate presentation during the mass prayer congregations covers the varied core parts of the monastic curriculums: Vinaya; Abidharma; Madhiamaka (the concept of self-negation); Madhiamaka (the grounded polemical logic that proves the invalidity of self-experiencing consciousness); on Abisamayalngkara (The Perfection of Wisdom) the subjects range as on Choekhor (The Turning of The Wheel of Dharma), Gedun Nyishu (the 20 Sangha grades), Semkei (Bodhichitta), Dhangnei (The right interpretation), Kapshipa (the forth chapter of The Perfection of Wisdom).

The significant anniversaries are as: Anniversary of Kunkhen Rinpoche; Anniversary of Buddha’s Birth, Enlightenment and Parinirvana; Anniversary of Buddha’s First Teaching; Umei Dhusang (Graduation Day of the outgoing students of Madhiamaka class); Anniversary of Buddha’s Decent from Tushita Heaven; Anniversary of Jhe Tsongkha Pa; Pharchen Dhamcha (the days long graduating debate participations by the outgoing students of The Perfection of Wisdom class); Garing Gathung Damcha (the days long mass debate congregations participated by the graduating students/Geshe of the year); Pharchen Thug Chora (the days long interclass mass debate congregations participated by the students of The Perfection of Wisdom classes).

About the scope of the monastic examination the matters range as: Memorization Test, Debate Test, Writing Test of Buddhist philosophy, Religious History, Tibetan Grammar and Poetry. The ones who fare excellent in their examinations are presented with prizes during a prayer congregation and those who fail have to remain in the same class as to qualify even further in his past year studies.

The recess periods between 8 annual periods of debate session as cited above are for memorizing and reciting scriptural texts of one’s concerned studying subjects and also for attending teaching classes.

As to learn in detail about such annual programs of the monastery, it is recommendable to read the monastic Religious History.

The Monastic Philosophical Classes: How a Monk Professes in Buddhist Science

In Tibet Drepung Gomang Monastic University held 22 standards as to qualify and graduate the monastic studies in sequence of the scopes of studies to be professed. They are as: 4 grades for Dhuda (The Collected Topics); 1 for Takrig (Science of Reasoning); 1 for Lorig (Science of Logic); 1 for Dhondunchu (the preliminary grade as to anticipate the upcoming years long studies of Perfection of Wisdom by going through its concise version in advance); 4 for Parchen (Perfection of Wisdom); 2 for Uma (Middle View Philosophy); 2 for Zoe (Treasure of Konowledge) 1 for Lagyud (to mainly study Lamrim, the version especially composed for practicing Buddha Dharma in systematic mode rather than broad exploring and analytical studies); 6 for Dhulwa (Monastic Discipline—the first two or three years were for restudying Parchen and Uma as to impart the running students of the particular Buddhist courses with their guidance through debate and strengthen their own intellectual inputs too; the following years were for studying Dhulwa that lasted even more as in accordance with one’s need, intention or zeal).

At present the monastery holds almost the same classes, especially for those who work hard for higher rank of Geshe Lharampa. The monastery has been producing growing numbers of Geshe Lharampa.

As the exhortation goes on:

Equipped with the grounded base of learning and contemplation, do move into practice accordingly.

So, those standards of the monastery as cited above are for upholding the treasure-insights of Five Buddhist Sciences and Buddha Dharma at large. And so the purpose of establishing this monastic university is strictly for upholding, sustaining and honing the vast Buddha’s Teachings.

As for the 8 annual periods of debate session each class has its share of sectioned part of the studies of the year to be completed within the timeframe of a single period of debate session.

The Residential Units (Khangtsen) & Sub-Residential Units (Metsen)

Of the 16 Khangtsen in total there are three ranking categories as: The Bigger Ones are Hardong, Samlo, Gungru and Dhati; The Medium Ones are Lubum, Tayon, Shungpa and Ngari, Zungchu, Dhaniy, Chepa and Jadal; The Smaller Ones are Gagshing, Ribtsa, Chusang and Thepo.

Of the 22 Mitsen in total there are belonging categories as: Hardong has nine as Tsokha, Washul, Joorche, Hor, Thorgo, Tsenpo, Gonlung, Lamo and Beri; Samlo has ten as Kalkha, Gonlung, Thangri, Tsenpo, Bheedho, Lubum, Dhosang, Bacho, Lanhati and Lampa; Zongchu has Nyenpo; Bodshung and Gadong are known as not belonging to any.

The Echelon of the Monastic Termed Leading Figures & the Administrative Serving Staff-Members

Head Lamas:

The monastic abbot acts as the top spiritual and temporal leader of the monastery. The monastic disciplinarian (Gekho) and the chant-master (Uzei) are known as U-Choe Namnyi. They are highly vested with the responsibilities for the wellbeing of the monastic studies through their leading farsighted supervisions.

Assembly:

The monastic assembly (Khantsen Chudrug Tsongdhu) comprises the monastic abbot as the president, Gekho, Uzei, the administrators of Changzoe Khang and Mayong Zinkyong Lhantsok and 16 members of 16 Khangtsen. It is the highest decision making body of the monastery.

Executive:

The head office of the monastic administration is Changzoe Khang (Monastic Administrative Office) with 6 executive administrators in ranking order, two secretaries (Tib & English Section), one accountant, nine executive members in all. As for the prudent management of the monastic wealth for the welfare of now more than 2000 monk-students, the monastic assembly set up Mayong Zinkyong Lhantsok (Monastic Planning Commission) with 3 executive members.

Major Prospective Undertakings:

Drepung Gomang Buddhist Cultural Association, Drepung Gomang Library, Drepung Gomang School, Drepung Gomang Examination Scrutiny Board, Drepung Gomang Discipline Regulatory Committee, Drepung Gomang Arts and Crafts Training Center, Drepung Gomang Reincarnated Lamas Society.

About The Re-establishment of Drepung Gomang Monastic University in India

As for the complete invasion of Tibet that shed highly shocking holocausts and vandalisms by Chinese in 1959, Tibetans in huge multitudinous union rose against the ruthless invasion and staged the world-known famous uprising on 10^th March, 1959.  And when it was known to Tibetans that His Holiness the Dalai Lama had made his clandestine flight in disguise to India on 16^th March, many Tibetans made their flights as like a son after his mother and among whom there were monks from the Three Great Seats who made theirs through Bhutan and others to get to India.

At Buxa Transit Camp: The Beginning

Under the aegis of Indian government’s supports through His Holiness the Dalai Lama’s guidance and guardianship, a certain number of Tibetans were granted asylum with places to live and work for in India. Among them almost around 1500 monks with nuns were gathered at Buxa, situated in the area bordering with Bhutan to re-establish the monastic tradition and studies but in a union body as to undertake an instant preserving measure in consortium rather than parted way. The grouping was later put under the institute named Thoesam Thardoe Ling, a preserving body or institute of Tibetan Buddhist studies.

As Gomang had only around 100 monks of its own at the time with its acting abbot Khalkha Kalsang Palden had been seized under the pressure of Chinese brutal approach all over Tibet, His Holiness the Dalai Lama, under his kind guidance, inducted ex-abbot of Gyumed Tantric College Hardong Geshe Ngawang Legdhen as the substitute to take over the position of abbot. The substituted abbot did play such major role in sustaining the monastic unique complex studying system through his skilful means and inspiration. Then the monastery had its own disciplinarian, chant-master and a representative member from each of 16 Khangtsen as to revive its functioning structure step by step. At the time the monastery didn’t have any communal fund and a place to keep its small belongings either. With the prospective view as to restore the future of the monastery the two acting figures began to collect any possible donation in 25 to 50 paise from its own monks and could begin to resume its basic essential spiritual programs like Dolchok (Green Tara Puja) on 8^th of every month of Tibetan calendar, monthly Dakang and so on. Gradually, in the steps of communal betterment, the major programs of monastic studies like interclass debate congregations (Thuk Chora), overnight mass debate congregations (Tsenphu Damcha), debate presentation in two during a prayer congregation and traditional prayer-programs were able to be carried out.

The handful of monks did work hard at Buxa for 11 years in preserving the unique system of the monastery ranging from its complex study system to any possible significant program regarded major in Tibet. As the time then witnessed extreme rarity in monastic scripts and texts and with the help of the supports by the sympathizers, the monks did work hard in printing adequate texts with the means of Dhopar (a slab-plate print system).

From Buxa to Mundgod South India: The Shift for Permanent Settlement

As of the transient changes of harsh weather to harsher ones of Buxa that the monks couldn’t get acclimatized, the place being the bordering defense area that it was hard to attract new comers, especially the future of the monastery couldn’t rely only on the donated provision of livestock there and on such other reasons, the monastery, under the guidance of the exiled Tibetan government, had to move to South Karnataka State in 1969: Those of Sera College to Bylakuppe; Gaden, Drepung, Sakya and Nyingma Colleges to Mundgod.

At Mundgod, where now Gaden College is, both Drepung and Gaden colleges came to stand together in demarcated right and left zones in tent-settlement.

At the time Indian government and charitable trust helped 60 monks of the monastery with the grant of 2 acres of land and a canvas-tent among each three heads of all that the monastery began to live on its own through intensive farming works done by the monks. The areas where now Tibetan settlement camps stand were filled with the thickets of semi-rainforests and were cleared through Indian government’s support to create the openings for camp-settlement and fields to live on. The monks did work so hard days and nights to uproot those numerous roots of cut trees as to make the areas usable for the monastic farming fields, housing and communal property. As for the buildings, the monks made mud-bricks and did such many hard labors. During the time to plough fields in springs when the monastery hadn’t any oxen, there were times when two monks had to work in couples to tug plough and sow seeds. The monks did every work of farming, sowing maize, rice, chili, peanut, paddy, lentil…

The monks were, however, able to keep up with every preserving mode of the monastic tradition in studies and programs.

In 1972 Drepung and Sakya colleges moved to the present locations. Under the aegis of Indian government each two of the monks were granted with a square living quarter of mud-tiles roof. As to continue to get established but under such financial problem, the monastery did seek supports from the relevant native monasteries in Ladhak Zanskar of those Ngari monks, so from USA, France, Swiss, Nepal, Bhutan and within India that, in due course, the first prayer/congregation hall (30×50) was able to be erected in full Tibetan architectural designs with top storey, Gongkhang (the protector deity chapel) and the precinct of debate yard with the walled fence.

As duly requested by the monastery, His Holiness the Dalai Lama first visited exiled Drepung on June 14, 1980 as to impart with his blessings and teachings for 8 days in Drepung Tsokchen (the main communal prayer-hall) on The Great Commentary on Tenets & Sects by Kunkhen Jamyang Shepa.

The first monastic school building was inaugurated on Feb 27^th, 1982.

Later with growing number of new comers, the monastic prayer-hall was renovated widening some 20 ft aback. By virtue of kind sympathizers the volume of Ku-Sung-Thug-Ten (the blessed statues, teachings and stupas of the enlightened and great ones) began to get sufficient so far.

With its population strength of 1700 monks and the former prayer-hall couldn’t house such number facing with incessant problems during a congregation in days with blazing sun and monsoons that the latest monastic prayer/congregation hall (150×189) was completed in full traditional architectural designs later in 2002. The process of decision making for the erection of such giant structure was carried out through mutual and relevant discussions among mass monks, counsel seeking and finally seeking divination-message through the recommended medium of Zinril Takdhil (a means of seeking prediction from the protector deity through rites and offerings) as duly recommended by His Holiness the Dalai Lama. As the divination-message came out positive to erect one for the present crisis, the initial constructional preparation plus fundraising were begun appointing a construction committee of 10 full time executive supervising members. In terms of fundraising and the expenses of the construction, it was able to carry out in its modest sufficient way through the kind guardianship of His Holiness the Dalai Lama, generous sponsors and kind supports/funds raised in USA through the first monastic cultural tour in the West with The Pageant of Jetsun Milaripa (The Shaman of Tibet) and other varied cultural programs.

It was erected facing east for a special case of auspiciousness. Unlike the former one the new prayer-hall has four doors in the four corners with railed staircases, the big traditional entrance doorway that is carved in muti-patterns and wide high wooden door fixed with brass bordering panels etched with traditional carved arts, the spacious interior raised dais for laying the throne of His Holiness the Dalai Lama and others of the monastic abbot and ex-abbots against the backdrop of wide altar with wide glass panels. The altar holds the giant blessed statue of Lord Buddha in the mid as the prime idol flanked by Gyalwa Methukpa on the right (which is flanked by Lord Maiteria on the right that is flanked by Namgyal Stupa on the right respectively) and Jhe Tsongkhapa on the left (which is flanked by Kunkhen Jamyang Shepa on the left). On the patches between those giant statues and niches around are decorated with one thousand mini statues of Lord Buddha and the same of Jhe Tsongkhapa as to sanctify the enclosed shrine in its unique way.

After the completion of the holy structure as duly requested in advance, the monastery could invite the blissful visit of His Holiness the Dalai Lama to impart the inauguration ceremony with his profound presence and cutting colorful ribbons on December 7^th, 2002 and the subsequent teachings on Jhe Tsongkhapa’s The Great Commentary on The Root Wisdom by Acharya Nagarjuna for days. The monastery could also invite the Karnataka State minister, the cabinet ministers of Tibetan government in exile and the related guests from India and abroad. The monastery could offer Long Life Puja for His Holiness at the end of the teachings for his endless longevity and prosperity in leading Buddha Dharma for the wellbeing of sentient beings at large.

The monastery could later get registered as per the state government registration Act under the title of Drepung Gomang Education Society, Registered under the Karnataka State Registration Act: 1960NO/DR/SOR/38/98/99

The Rise & Fall of the Monk-Students’ Population

Under the auspiciousness and great dedications of those adept scholars of highly trained minds the monastery had produced ranging from the most eminent ones Drung Dhakpa Rinchen, Khechok Galab, Khechok Taklab, Kunkhen Choejung and his core son-like disciples, Kunkhen Jamyang Shepa, Gungthang Tenpai Donmei…, the monastery could recruit more and more ardent monk-students that it was known that the monastery had 5000 monk-students during the great prayer festival in Lhasa in 1958. As cited above, after the invasion, there were only around 100 monks at Buxa transit camp and in 1969 when the monastery moved to South it had only around 60 monks. But in gradual process of time and wellbeing of the monastery utterly shouldered by the handful of monks (now respectfully called Buxa aged monks), it could garner young students from the local Tibetan camps, Ladhak, Mon (in Arunachal Pradesh State) and Himalayan regions that it gained the population strength of 300 monks. After the application of freer version of Chinese Policy in general in the late 1980s, the monastery began to gain new comers from Tibet in limited perpetual influx that by 1990 it had 475 students. Then later beginning from the mid 1990s it began to receive students form Mongolia, Kalmykia, Buryatia and Tuva Republics that it had around 1000 monk-students in 1995. Presently it has more than 2000 students.

The Monastic University at Present: Conclusion

As cited above about the kind supports rendered by Indian government, its young ones had been supported kindly by foreign trusts through the local Representative Office over years. It has been receiving kind foreign supports through Department of Religion & Culture (CTA) for those from Tibet, Mongolia and Russia.

The long generous patrons of the monastery like Dakpo Bamchoe Choktrul Rinpoche and the others have been casting kind guidance and supports for the wellbeing of this monastic university.

The monastery now has two prayer/congregation halls—new and old; 16 residential units and sub-residential units with their own prayer-halls; monastic school; library; communal hostels—1^st, 2^nd, 3^rd and 4^th; administrative office building; 2 communal kitchens; communal dispensary clinic; aged monks home; new debate yard. As to experience the self-reliant way of funding the mass monks for their daily costs of living, it has two canteens; one shop; two guest houses; arts & crafts training center and its shop; a spacious internet café; dairy farm; Gomang Guest House in Delhi.  So it has 140 staffing personnel and workers.

Under the prospective guidance and patronage of His Holiness the Dalai Lama Science Meets Dharma classes on modern educations, as primarily aimed to meet East and West minds on cultural and scientific grounds, has been carried out in the monastery over years. From the growing number of students from Gomang and Loseling, there are now not less than 20 students from Gomang side who work zealously besides the monastic studies. It has growing participating monks in a month long Science-Dharma Workshop that has been facilitated and convened annually by Private Office of His Holiness the Dalai Lama and LTWA.

It has produced around 200 Geshe Lharampa (holders of PhD in Buddhist science and thoughts) and 640 mid-rank Geshe since 1969. There were and are reputed scholars among them.  It has number of graduates embarked upon spiritual and social services around the world.

For the future of the monastic studies it is decisive to follow the illuminated path shown by His Holiness the Dalai Lama to nurture both fields of traditional studies and relevant modern ones as to draw closer and optimize the right interface of mutual benefit, sharing and support.

Note: The materials in this piece of writing are solely gathered from the monastic Religious History authored by late his eminent scholar ex-abbot of Drepung and Gomang Khensur Rinpoche Tenpa Tenzin.

Translated by Norsang (Tibetan Secretary for DGMAO): June 17, 2009.

You?

A generic figure sniffs through the glittering streets exotic or alien. The plodding feet can't find a ground firm that says 'You belong here'. Then why here? The mysterious question to a Vagabond or Gypsy a Rambler he is. From the third alien wonderland mundane he hankers for the second left land alien as well--a thing in retrospect at the shoot of a popped thought soothes the open wound now. Only the fallen crisp-yellowish maple leaves seem to feel him--blown adrift and rife now.  

'Count on me', Its trick

Lord Shantideva: "As there are those who jeer at you, why to get exhilarated; as there are those who praise you, why to get downcast." 

Similarly, as there are those who despise you, why to feel lovingly supported; as there are those who care for you unconditionally, why to feel aloof. 

In essence, the ethereal and ephemeral nature of mental or physical vibes doesn't count on how we perceive--they're just, on the one hand, as mundane as the tricks of the language (naming and expressions) play but, on the other hand, lie far beyond such ordinary perception, the reality of being ephemerally interdependent rather than being wholly independent as the tricks of our instinct hold an entity or any through naming. :)

November 11

Thou art the sign much awaited—

The shaky feet to stand their own,

The sour joy to see yonder down,

But the stiff heart sorrow-twisted.

And it’s the case why ‘move’ on—

The cozy quilt disowned to flurries,

Physical buzzes, luring cherries,

Inner buzzes aloof, yonder eon.

The heavy heart paints a faint smile,

Prepared the upcoming petty messes.

Leaving muses to pre-emptive fusses,

How a mundane scrimmage to rile.

Thou art the month,

Again for this moth,

On the road so familiar,

To wade, to eddy, adrift, afar. 

Lord Guru's Legacy: Our Fate

August 14, 2012.

A seed of unshakeable faith and honed sense of gratitude sown in this strained heart after reading Guru’s Kadhu, the concise life-story related with his sublime past, present and future projected reincarnations for the wellbeing of Buddha Dharma and, here, as supplicated by Mutri Tsenpo, the son of Trisong Dhetsen, related with the fate of Tibet’s future and Tibetan Buddhism. Lord Mutri’s dire concern for the same that motivated him into convening such gathering for the heavy responsibility incumbent upon him after his late father, Lord Trisong Dhetsen, the great-grandson of Lord Songtsen Gampo (two of Tibet’s three religious kings). And his supplication for Guru Rinpoche, the spiritual mentor of Lord Trisong Dhetsen who invited Lord Guru to sow the seed of Buddha Dharma in Tibet, to teach or preach the same for the upcoming Tibet’s fresh generations.

After relating his great roles for safeguarding Buddha Dharma through many manifestations like Yopak Me (Buddha of eternal light), Chenresig (Buddha of compassion) and Pema Jungne himself (Lotus-born Buddha) are not of different dispositions but the same one, those ups and downs of his teachings, the concluding part relating down of his teachings in Tibet drew the young Lord Mutri into tears. But he prophesied the dawn of Buddha Dharma and his teachings by his reincarnation Sapen Kunga Gyaltsen and later Jowoje Atisha’s reincarnation Je Tsongkhapa Lobsang Dakpa.

When the young king supplicated for the fate of his dynasty, Lord Guru prophesied the dynasty was to disappear from Toe, the upper parts of U-Tsang, like a breathed vapor on a mirror and Tibet’s kings would be turn-wise later on. Then the coming of Chinese invasion and later dawning of slight sunlight of harmony and happiness in Tibet. In essence, the lord specified the fate of Tibetans who later would blame for ill-fated time by ignoring their own ill-deeds from which such unpleasant consequences stemmed. He added it isn’t change of time but of individuals. How poor and ill-fated we are for the Lord precisely prophesied how we Tibetans would be that ungrateful for all the sublime goodness he had done over times in history. Yet he guaranteed his continued blessings ever and even during the most ill-fated time of 10 years life-span of human being. He compassionately recommended to pray wholeheartedly for him for the same. So, how can one, especially a Tibetan, with human-heart ignore such calling words of the ever graceful Lord Pedmasambava, the lotus-born Buddha.

And it draws me into tears by realizing my own sense of oblivion or apathy.

I happen to enter my next door home, sit at the end of his bed, take the religious booklet (printed in Tibet by Xining Public Press, ISBN: 7-5420-0633-9) on the cluttered table and find the Kadhu at the end of the table of contents. I spot it that draws me to read it but rather skimming first. As I go through and deeper, I can’t put it down until to the end when I can feel how absorbed I have been with eyes full of tears.

Beware of your paper: For leisure

A team of house leaders of the monastic residential units were inspecting the monks’ quarters to fine any monks not attending the monastic day long special debate session held for the outgoing graduates of the year. When they entered the hostel, second hostel, housing students form Russia and Mongolia, an elderly leader of the team happened to witness or have a reading sense a monk hiding in a room with the door bolted inside. He pushed it and knocked hard on it. No response.

He walked all around the hostel to reach the back opened windows of the room. He peeped inside through the narrow gap left by not fully veiled curtain and shouted at the figure on the bed, “Open the door. Why didn’t you attend the session? Have you got a permission slip?” No response but in a meditative posture holding a rosary in his right hand and moving his lips as saying or reciting mantra in mute mode. He was sitting cross-legged on the bed with eyes closed like in a deep concentration and his head raised straight forward.

“Well, we will go and call the monastic disciplinarian here”, he threatened.

The figure moved when hearing it that jolted him to unbolt the door reluctantly. As the leader asked his name, admission number and house section, he just prowled about the room in circling movement and mumbling in a low thick voice, “My name, my name….is…..is…..ummmm…”

“If you don’t tell the truth, we are going to call the disciplinarian here”.

“My name is….is…….Sopa…”

The leader noted it down on a piece of paper and left the spot.

When they were leaving the hostel after inspecting the first floor, the monk hastily approached the leader with a permission slip written with pencil but with the disciplinarian’s stamp on it. “I have got permission slip here”, he handed it with a deep sleepy look in his eyes.

The leader peered at the old worn piece of paper for a bit while and looked up to the monk’s face with a suspicious look. “It seems to be not of today as it is worn one. Any how, we will take it to the disciplinarian”.

The monk immediately pleaded with him after hearing it. “No, no, please don’t take it to the disciplinarian”.

The monk was revealed and they all had a hearty laugh.

The Crux

Finally with a bunch of limp flowers

A heavy plod upholds this mourner,

A fraying breath learns the truth

'Life in analogy with seasonal growth.'

The phantasmagoric pattern wavers

It finds the crux, only thou glimmer--

The fraying breath catches the glimpse

How exuberantly thou gyrate, the true sense.

It's only up to thee the final convergence

In retrospect strained those foul divergences.

But It Matters In Reality

A true heart is to be enlightened on but not to look back for confirmation; a true heart is a gem among overrunning mass of sandy grains; a true heart is stark novel among ordinary entities--always vulnerable but resilient and winner ever. Its shadow known as 'unconditional heart' is 'an integrity put to test' among strained commoners. Its impressionism close-up grained or ephemeral and distorted thereafter in a feeling commoner. To live is to learn, contemplate and seize it lastingly...

Only It Matters

Why a makeshift society can't cushion the impact of a fall, a personal dilemma? 

Self-interest looms predominant for the monotonous course of 'to love or hate'--to feel close or distant in terms of supporting it or not given the fact that why one loves one and hates the other. Neutrality means absolute aloofness. So one hits this daily chore, such complex but naive scrimmage, melee of achieving it through means sham and farce--a commoner's day in his or her life. It's nothing other than 'myopic' set of goals so achievable for not being truly noble and farsighted through being unbiased, sincere and diligently disciplined. So the case of one among thousands means 'it's getting over', this world by it that breeds such foul paranoia so destructive. Lets see!

Pilgrimage to Paro Taktsang

Part: II

June 1, 2011

After enjoying the towering view of the precipitous dark walls, the pounding and dashing freefall of the lovely fall of such pristine water, a miniature shrine perching up there in the corner like wedged into the forced space by the fall and so on, we climb up the winding steps of crude stone-slabs up to the main site. The landing, a Drupchu (blessed spring-water in the rock with the projecting cap like rock) by it, where one’s belongings except materials for making offerings have to be left behind and one’s body is searched of any like inflammable materials, cameras, etc. The body-search done by a uniformed cop with his bare hands and a few stationed cops in navy blue uniforms can be the precaution after the last incident of arson unidentified yet like done by who and that caused a heavy loss but the prime, the most sacred idols and holy artefacts were fortunately recovered. It’s said the only single monk then as the only curator was feared burnt to death or escaped; the speculation leads to the latter that sparks the guess that the curator as the one who absconded away and with something. Now there are more monks and the whole temples have been renovated with such spending for both the temple-buildings of stone-built walls with the fat wooden doorsills and the other parts covered with protective copper-jackets and the copper heads (Tok) on the top of the main temples, and the internal idols, murals done on a sort of detachable thin ply-materials fixed against the walls and other things like those brocade hangings.

Then to climb up the proper and wide but steep steps of stone-slabs to the main entrance that leads up again along the same steps to the internal landing that leads to the main Guru shrines on the far edges of the precipice. The breathtaking but chilling view down across the stretch of greenery of coniferous forests and the steep chasm down from the narrow small place protected by almost knee high wall. The prime Guru shrines at the far end built against the rocky walls: the ground floor accommodates the Guru’s core hermitage-den now barricaded, draped with multi-colored cloth-strips and sealed with a bronze plate with etched inscriptions. It is opened only on the certain holy day in the fifth month of Bhutanese calendar, once in a year. The dark anteroom to the sanctum is floored with polished wooden planks nailed down on the laid rafters below, the bronze covered door with inscriptions, the plain bronze covered doorsill, the murals telling the life story of Guru. It’s really surprising to find such enough spaces for the whole buildings on the spared ledges.

The grand holy bronze idol of Guru next to the hermitage-den, a pair of crooked ivory tusks set before the altar, the one facing the other (there are some such pairs decorated before the altars in the other temples as well), those brocade canopies and hangings down the well-sawed timber-ceiling painted with colourful motifs, the wooden windows painted with the same, those dark bronze bells hanging pendulously and so on speak how such expenses the royal government has bear as for the importance of the site, now a major tourist attraction.

Taking the narrow wooden staircase, we move up on to the second floor Guru shrine that houses the core idol of the site, Guru Sungjonma (Guru idol that once happened to talk to a certain blessed one). The pair of ivory tusks decorated on the counter before the altar; those brocade hangings, the old ones among the new exude an air of antiquity. The room is more spacious and so the altar here. It seems Guru Sungjonma is right above the sealed hermitage-den below. Karchung later whispers to me that when the whole site was on fire, it was found in the den below without incurring any damages; his voice with the struggled touch of proving it as a miracle.

My sister shows me the gold butter-lamp offering bowl set in a glass-panelled case with whitish metal frame before the altar; it is alight with the flickering flame. It’s almost 7 inches high with the inscriptions. As to pour a few drops of melted butter-oil in it from one’s container brought with from home, one has to wait after requesting the same to the concerned caretaker. Everyone wants to pour a tiny share in it. We can do so from the Chinese flask with us after the request made to the elderly monk and waiting.

We again move down the wooden staircase and take the other way around to see and worship the boulder below. It is said as enshrined with Tsebum (Life Bowl), the amulet for protection against evils, and blessed by Guru Rinpoche. There is an engraved eye painted, which is taken as naturally appeared on it. When Choedon later asks Karchung about the engraved eye on it, he says, “It’s Yeshi Chen (sublime consciousness eye).”

“What does it mean?” She asks again.

“Rangyi Mig (your eye)”, he says ignorantly, but the source of later joke when shared by my sister on our way back.

The contiguous shrines are more spacious with the same decorations on the counters before the carved wooden altars, the same brocade hangings. There is a wooden throne in each shrine, may be the seat of Jhe Khenpo, the supreme religious head of Bhutan. The murals done on the detachable ply-materials as for the walls being not plastered and rough. I pay more homage to the texts, the ancient ones, a set of bound ones with white cloth-covers labelled as Gyu (must be Buddha’s own teachings on Tantrayana, the final revised ones as well) and to idols. There is a giant bronze idol of Guru and such one of Buddha of Eternal Life: both holding a Bumpa (Tsebum) in their left hands rested on their laps. They are flanked by three-faced deities of the same sizes with the seemingly obscene postures but only for the attained and eligible ones to be followed so.

There is an old some 12 inches high idol of the deity with the greenish paint. Our friendly and talkative mate, the young Bhutanese, Sharchokpa, in a maroon sleeved jacket and monk-like garment (but he is with his wife, not a monk now), who knows little Tibetan as for his studying at a monastery in Kalimpong and Karmapa Rinpoche there being his Guru, introduces the old idol of the deity knowingly to us that before the reconstruction as for the fire it was the prime one here in the deity chapel. The next by chapel with the inscribed bronze covered pillars and the same altar and the decorations... Our Bhutanese mate knows a secret place here. There is no one here who looks after and introduces us so, as there seems to be the shortage of manpower at such time like today or more are huddling around those a few foreigners as we are the local ones. (Some minutes earlier when I was standing outside leaning my hands on the banisters, I found a Bhutanese guy calling me from the below as to attend there thinking that I was a caretaker here for being in this maroon robe. When I told him that I wasn’t one, he asked me to call one. I asked the young monk, who accepted and went down. An elderly cop knew the case, approached me and asked, “Tourists?”

I answered in a broken Dzongkha, “No, a Bhutanese guy”.

“The door to the ground floor shrine, the prime one with the sealed hermitage-den, must be closed”, he said. I was on the left side.)

Yes, the secret place he knowingly shows us is the doorway with the hinged wooden door set in the polished wooden planked floor. The dark door way down the rock, like an abyss. Someone has a flashlight, not working first. Choedon makes it work. I see a deep hole down with jagged rocks, the hole seemingly tapering down. There are those money notes offered by devotees, just lying there. The Bhutanese mate makes a joke of taking them as there is none present.

As said as the real Tiger Den, the site named after, at the hidden angle of the dark wet rock, སྟག་ཚང་།  written on the rock above the entrance hole in Tibetan or Dzongkha characters. The narrow opening can be entered by crouching low, which leads down the crude wooden steps done on a single trunk of a cut tree and the wider opening to the edge of precipice on the other side. We don’t venture to go that far to the creepy edge.

Then to step down bare footed to the last shrine here with the stupa: Kudung Chorten (the one enshrined with the sanctified body of one of the core late disciples of Guru here) and a hole down the rocky floor next by: the wooden banisters around the opening and many notes down there that hide the inscribed dark rocky bed, a deity den. Walking clockwise around the giant stupa, I find the dark bare rocky walls at the back chilling and wet with the drippings, a small pool at the foot on floor level: again Drupchu to be drawn with the scoop, a tin container nailed to a wooden shaft. There are such ones at some points here. (There is one between Thimpu and Paro, a pipe stuck into the hill base by the main road. Karchung stopped for the same, cool and refreshing Drupchu of Drupthob Thangong Gyalpo, the sage, the founder of Tibetan spiritual operas. A temple, now a museum, of the Drupthob can be seen from the road across the river over the other side just ahead off Chuzom to Paro.)

Choedon looks so fittingly good in the checked Bhutanese half-Kira put on with the help of my sister Tsomo at the entrance as prompted by the presence of those a few security personnel, who inspect sign of such respect obeyed by a local one or not.

It’s to take the same way back up to the point on the adjacent semi rocky hill, but not till the beginning point from where to ascend down. A turn to take next by the wooden shack and along the winding foot path meandering up the hill with some trees, shrubs and a gurgling brook. After some walk we come to a solitary shrine, to be reached by the steps off the path, built against the rock housing the hermitage-den of a sage or shaman. Only an elderly monk in a grubby pink coat looks after it; he has got more to say. We’re the only visitors at the time. The proper wooden shrine houses the standing idol of the sage in the carved wooden altar, a pair of ivory tusks here too. We do the prostrations and offering in notes. The potion poured in our right palms from bronze vase like done at every shrine at Taktsang. The hermitage den at the back can be reached by the wooden steps. A den in the rocky wall. As on the notice the monk says that any wishes can be fulfilled made before the den. So I introduce the same to Choedon, who I find a moment later standing before the den and praying. I stand behind her and try to configure a better thought to pray for. A foot impression left on the rock next to the den; the monk says it’s of the sage and the other one is on the other distant spot in the other place—a sign of sublime mysticism. After having Drupchu at the right corner of the shrine and Karchung filling a plastic bottle, we hit the road.

And up again along the winding path across the sloping face of the hill. At last we can make to the top, the temple on the edge of the rocky quay. But it isn’t that dangerously perching as seen from the below; it isn’t higher than the adjacent rocky hill nestling Taktsang on its waistline-ledge and a temple on the top as seen from below. There is more space here, but the temple was seemingly erected out at the edge for a reason to be visible from below or any. Entering the entrance gate with the heavy wooden door and fat doorsill painted tawny-red, we step on to the narrow compound paved with soft-stone-slabs that leads around and up to the temple by a wooden staircase. The altar, a pair of crooked ivory tusks adorn here as well. My sister asks the elderly caretaker monk for the favour to do dice-divination and he does: a pair of dices should be tossed by my sister, the devoted seeker, on to the holder like a disc; the monk inspects and says the message is so favourable.

The creepy path around the temple for clockwise circumambulation, especially at the far edge behind the temple. Taktsang below can be viewed magnificently and mystically perching on the ledge with its maroon painted sloping corrugated iron roofs glaring.

After the visit we have our packed lunch by the stupa a few steps from the temple. A drizzle for a moment doesn’t trouble us at all. I find it really refreshing after a long walk and invigorating for the further walk up to the next top through the pine forest dotted with fragrant cedars. I walk ahead all the way along to the top. The flat-top here is more spacious, more space for walking around the temple, the three storeys one known as Zangdok Palri (copper-colored hill of glory) each floor housing different prime idol, the top housing the giant bronze idol of Lord Buddha. Those mud sculpted ferocious deities around the temple like protecting it; the front part is almost ground level only for the short stone-slab-steps. We wait for the caretaker monk, as he later shows up after Karchung walking some far for him, as there isn’t anyone else and the door padlocked. A wooden shack on the raised spot just off the temple; it must be the caretaker’s home with those stacked fire-woods by it. There isn’t anyone here as well.

There are three Bhutanese women as our companies, who arrive at the site just after us. An aged one and the two young in Kira; as we talk, they are from Punakha. As from their complexions and hands they are from a village, farmers. When we talk to leave after deciding to put the offering materials in a handbag and hang on the door from the bolt, Karchung can find the caretaker, a young monk in a brown T-shirt who doesn’t talk more than a few words during the entire visit inside. The dust coated wooden planks of the ground floor, those wrathful deity-idols standing side by side and armed with weapons on either side of the entrance. Each floor spares walking space around the prime idol set in the mid on the throne for its being a shrine in the form of mentally erected Mandala.

I am the first to get near the ground floor entrance after the visit. A knock on the door, even if it isn’t locked from inside, and I find when opening the creaking door our frank Bhutanese mate with his demure wife are by the door. I introduce them how to take the way up by doing the round from here, the ground floor.

And to take cruder and steeper paths down the slopes with those sprouting bamboo saplings as the only means for a grip as to save from rolling down freely. We’re to reach the other side of Taktsang by climbing down from the other side after making to the tops of both the adjacent semi-rocky hill and and the rocky one nestling Taktsang. It’s to suffer painfully from astringency till reaching the base camp after visiting the deserted ante-shrine and crossing over to the next vegetated hill to follow the winding path down.

From the point on the slope it’s to take the path across the rocky face to the ante-shrine. The path is well-made with rails at the dangerous points, the concrete slabs joining the other sides where there are gaps. The stone steps with raised almost shoulder-high walls on the one side leads up to the shrine with a tiny front yard. The youngest Bhutanese woman of the three as our companies has been talking sort of indulgently on her cell phone like to her lover. We have to wait here for almost half an hour but in complete vain. Both the simple shrine and the caretaker’s shack are locked. The old Bhutanese woman of the three expresses her frustration that I can’t get so clearly. Our Bhutanese mate, the monk like guy who speaks little Tibetan, and his wife are here as well. And so I am going to meet them later at Paro. One among us says the wooden bridge made out of a single trunk of a tree connecting the Taktsang proper with this ante-shrine was taken away after a monk had cost his life while crossing it to go to the ante-shrine.

Back again to the point to make the final knee-paining descent with the help of the crude but helpful walking-stick made by Karchung. Choedon is robust and makes her way ahead to the base camp with Karchung without taking any rest after the first. I follow my sister and can make there trying to be at her heels. Our Bhutanese mate and his wife are out of sight, but the three Bhutanese women are at one time ahead of us and the other time behind us. Later we can give them a lift up to Kyichu temple after resting at the camp for some minutes.

A satisfying sense of a real pilgrimage has been made with the taken hardships is with me while passing aback along the same road to the staying place by the river or across the river from TTC, my childhood school when learning was shunned through every means. 

Self-Mirroring

Through picking up on its way those random signs of hopes and smiles that now like mosaic sand figures falling apart and apiece this illusion-inflated entity is now no more than a nail-biting nut, an invalid, a nihilist yet not developed a complete renunciation to find the other way illumine. Though being deranged numb, yet sprightly willing for a deeper gash enlightening forever.

Though lost this far, bewailing over poor and praying for those blind sinners it’s daily prayers, a feeling telepathy that matters yet like an unarmed savior. A silent drop its source of ease. Through self-deprecation-languish it can now take more than triple-punch at a time. A dissonant conceit can’t make a single attempt at encroaching into its grey domain for now.

Through diffidence marked by an autism as a medium of equanimity it yet asks, ‘Is it fated to be so ever?’ Through monotonous continuum of fraying and choking breaths in this cyclic existence it yet longs for ‘Can I make it after all?’ Through such fall it yet wishes such not be of an endless gravity, summons for a timely savior to lay a landing to walk again…

Yet, a miracle for only a dream sweet. A mercy it can’t seek for now, the probation set by the faith at stake. All blurry murky yet a beacon there; phantasmagoric muted yet tethering.