Women and the Dead Body

The book says there isn’t a source of reference in Buddhist practice that denies women from touching or handling the dead body. No ill effects explained in women handling the body or no cruelty interpreted on to the dead body if the woman touches.

The prevailing culture in Bhutan with regards to women and the dead body is a culture limitations because of the fear that women carries soft heart, and would cry easily and more.

The fear and cry of those handling corpses would add fears and worries to the deceased disturbing their smooth transition from one to next phase of afterlives.

For the swift process of both the dead the the living, a fearless and kind person are recommended to handle.

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Picture: Internet

Note: Referred the book "Guidelines to benefit the Deceased" by Khenpo Nima Shar while writing this post.

Khenpo Nima is a researcher with Tago Dorden Tashithang Buddhist University.

Funeral Rites and Rituals

Rite and rituals are not only part of practices mandated in Vajrayana text to benefit the transition of the deceased souls but also plays crucial roles in promoting age old traditions and culture.

No religion denies elaborate last farewell to help the dying. Observing continues rites and rituals for 49th day are considered the best and elaborate in our culture and also virtuous to the deceased. The merits decline as the observations of rite and rituals day reduces.

Tradition of observing rites on 7th, 14th, and 21st is mere traditional conducts to help the deceased. It is understood through dharma text that the life of the beings in the intermediate stage only last for a week and take rebirth. So on every seventh day, doing rites, dedicating merits, engaging in helping others in behalf of the deceased would help free the dead from intermediate stage to take higher good rebirth. It also helps the deceased overcome suffering and fears of the intermediate stage.

As a practice and a logical method while the deceased souls are wandering in the intermediate stage, it is important to burn offer Sur (the burnt scent offerings) as much as one could. One should not cry during offering meals to the decease’s soul as the unpleasant sound could frighten the soul and tear creates rain & snow of sufferings. Rather the one making offerings should recites Mani and dharma mantras.
It’s not only through performing rites & rituals that the deceased gain virtues/good karma but could also possess through lighting butter lamps, saving lives of animals, constructing Stupas (སྐུ་དང་མཆོད་རྟེན) & doing other virtues works and making dedications.

The family should avoid arguments and court cases before concluding rites. It is believed that the deceased possess worldly clairvoyance seeing whatever we do and read our minds. Thus lively rites and rituals would help in swift transition of the soul.

The deceased with no other means to look up to and acclaim their faith & devotion in the intermediate stage but to the Lamas/monks/anims performing the rites, so having great learned Lama/Monks/Anims with better dharma etiquette performing the rituals is the most important of the ritual prospect.

Engagement of inappropriate lamas would give the deceased lament feelings and would annoy them thus multiplying their sufferings. The deceased in intermediate stage, escalates their faith to the lamas and devotions to the Dharma if the lamas performing rites so does with integrity and great conducts.

So it is important that the Lamas and monks who are performing rituals to be mindful and do it sincere with hearts to help and raise the soul of the deceased.

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Note: Referred the book Guidelines to benefit the Deceased by Khenpo Nima Shar while writing the post.
Khenpo Nima is a researcher with Tago Dorden Tashithang Buddhist University.

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Cremation Procedures

First thing while setting the funeral pyre, one should tread (Trod) the cremation spot and then place the Buddha Akshobya Manala. Stacking earthen pot filled with sesame oil on top of Mandala would be more beneficial than using modern oil tin.

As mentioned in the earlier post, the tightened corpse should be placed in the center of the fuel wood face down and the head directing towards the lama. The book do not mention about the tradition of the layers of fuel wood stack required (for men and Women) while preparing Pyre (FST will get it back with the information in next post).

Lighting pyres in practical requires utter attention. However, natural burning without slightest disturbances is advised to complete the process of burning.

If in case the corpse is completely burnt into ashes and one needs to extinguish the fire, it should be done by Saffron and Camphor mixed in clean water or by milk. The remains of ashes and bones are then collected in ash bags and thrown into the stream or river. There is custom of gathering some bone remains and making Tsa Tsas. The blessed Tsa Tsas are put into rivers, mountains and clean places.

The monks recite Moenlam and lay people Vajra Guru Mantras while throwing remains of ashes and bones into the river. Crying in this moment will affect in swift transition of the soul. So it is not advisable.

Lastly, the cremation spot should be sealed. During the cremation, alcohol and meat are to be avoided as the practice of Buddha Akshobya during the funeral ceremony is Kriya Tantra. Moreover consumption of impure meal can harm the deceased soul.

Kriya Tantra: The Kriya tantras or action Tantra, are concerned mainly with external conduct, the practices of ritual purification and cleanliness which includes meals.

Note: Referred the book: Guidelines to benefit the Deceased by Khenpo Nima Shar while writing the post.
Khenpo NIma is a researcher with Tago Dorden Tashithang Buddhist University.

Preparing dead body for Cremation

There are certain customs and means to follow while preparing the deceased body for the cremation which would benefit the dead person and mourning families at the highest level.
It is important to have astrological judgments considered like choosing morticians, time and the date of the cremation, etc.

First in procedures come the bathing of the deceased. Last bath to the dead should be honored with clean water mixed with saffron and Camphor (དྲི་བཟང་ག་བུར). One could consider milk water bathing as well.
The most important process in this section is pasting of Ayatana Dharani on the body parts.

Āyatana is a sense base. In Buddhism there are six internal sense bases known as organs and six external sense objects. Their pairs of sense bases relations:

• Eye and Visible Objects
• Ear and Sound
• Nose and Odor
• Tongue and Taste
• Body and Touch
• Mind and Mental Objects

Khenpo Shar in his book argues that most people are unaware of Ayatana Dharani, and those who know little about it do not do it accordingly but unconsciously place on the body.

The right way he conveys are, paint the printed Dharani by saffron and Camphor mixed in water or paint into Yellow. Dry and cut into precise pieces and paste onto body parts according to the text.

The last stage on this part is binding of the body. There is a tradition that the binding rope gets blessing from Lams and the Lama at the scene tie place the rope around the neck of Corpse. Hands of the deceased should be in folded or crossed position while binding.

The tying rope should be made from natural grass fiber, but not advised to use plastic or synthetic ropes in any situation.

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Extracted from the book: Guidelines to benefit the Deceased by Khenpo Nima Shar.
Khenpo NIma is a researcher with Tago Dorden Tashithang Buddhist University.

Things needed to be done right after death

When a person dies the outer breath ceases to respire but the inner continue for a while. The inner breath is believed to last for four momentary Phenomena. Though the heats of the body are exhausted, chest and armpits remains warm. During those moments one should avoid disturbing/touching the body but cover with white clothes.

As the inner breathe ceases to take breaths, the body of the dead person to position/arrange either in Lotus or Cross Position and the legs in Vajra/normal sitting posture.

It will be a greater accomplishment for the dead and the living if the dying person’s family could set position the body in aforementioned posture. The reasons in general are believed to be that the dying will be blessed and fit for #BudhhaDharma practice and also attain perfect body to practice #Vajrayana in next life.

The #Lotus #Mudra signifies the respect and devotion to all the accomplished #masters and also connotes reverence to the Lama performing funeral rites at the cremation ground through the practice of #Buddha #Akshobhya.

Burning #Tagdrol and #Vajra #Guru dharani while burning the corpse will gather lots of merits for the dead. It is believed that burning “Om Ah Hung Vajra Guru Padma Sidhi Hung” during funerals will help the dead attain #Mahasukha the great paradise.

Tagdrol Phungpo Rangdrol:
It’s a text Talisman that is to place on body without separation until it’s burnt together with corpse during cremation. It is believed that the mere touch of the text onto the body would close door to lower realms and also assist in attaining Nirvana.

Please visit this link FST has on Takdrol: https://www.facebook.com/FuneralServiceThimphu/photos/a.603066963177765/1490240811127038/?type=3&theater

Referred the book “Guidelines to benefit the deceased”by Khenpo Nima Shar while writing this post.

For the dying person

A dying person exhibits the signs of both the inner and outer death. During the moment of dying, the best possible way to benefit dying is to have an accomplished Lam, Monk, Nun or a Lay practitioners near him/her to give and lead through Transference of Conscious (Phowa).

Reciting dharani of guru Rinpoche and avalokitesvara, supplication of Zhabdrung or Bardo Soeldep (intermediate prayers) closer or into the ears of dying person will help them through the intermediate stage.

The least people around could do are avoid crying, screaming and holding onto the dying person. Quiet and peaceful surroundings will be paramount importance as the soul leaves the body.

In brief, the family left behind shouldn’t create an ambiance for the dying person to possess attachment, anger/hatred, ignorance, pride/ ego, zealousness rather help focus their faith/devotion, renunciation and Bodhichita nature.


Referred the book “guidelines to benefit the deceased” by Khenpo Nima Shar
while writing this post.

Bjela Dzong

A man on red ropes with curly hair that of Black and beard of Muslim appeared not convincing to thank us for visiting the site. He informed he were once a teacher and now solitude seeking man. He has been there for six months and planning to move to Puna Talo next. I did not Google about the Temple, the words of wisdom I am sharing is his oral narration to our group on the Birth anniversary of Guru. He was Resounding.

It was Divine Madman’s brother Ngawang Chogyel in 15^th Century who started with small temple. There are no evidences of the size of the temple; the claim of small size we were told and we would pass onto next generation is through theoretical understanding and orientation of small Nangteens (original small statues) of the temple.  The original Nangteens as visible in antique forms are Tempa (Buddha), Tsepamey (Long Life), Guru, Choten and Ngawang Chogyel (his statue most probably after he was gone).

   

Before British East India Company, Bhutan glued more to the north from trade to Religious associations. Besides the most important event of the period, an arrival of Zhabdrung to Bhutan in 1616, the tight fastening of the central power and several wars were fought between Tibet (Religious Sect) and Bhutan. Bjela is associated with Lama Zhabdrung- at whose feet one summits. 

  

How the name of the site Bjela?

The lama narrates that while Zhabdrung was on retreat at Nangsa Lhakhang (at Paro Town, near vegetable market presently); the guards of the Lama overhear the coming of Tibetan war and reached Jakarthang. Worried improvised Zhabdrung’s guards suggested Lama to move Thimphu for the safety immediately. The lama as was suggested en route Thimphu, the entourage halted a night at Bjela. It was at this temple where the protecting deity of Bhutan Pal Yeshey Gonpo appears in person when he was done with morning routine of retreat and prayers. Zhabdrung was consoled not to worry much, the victory will be his. An appearance of Yeshey Gonpo to Zhabdrung at the temple was ease and thus Bjela. It is said that Zhabdrung praised the site and considered very sacred. It is also said that even if one may not be able to have an audience with one’s own Choesung in this life time, having visited the site, praying and seeking homage would build merits for the next life. 

No significant development or restorations occurred since inception until the 60^th Je khenpo Sherab Singye built to the present grandeur. He has installed huge Duesum Sangay/Jo Namsum/Choegu Namsum- the Dep Sangay, Dhaata Sacha Thup and Mawong Sangay Jampa Goenpo. One unique feature of Buddha Statue unlike at any other temples, Bjela Dzong has Sherab Lha Phakpa Jampelyang (Wisdom) and Nying Ji Lha Chengrigzee replacing Sangay’s Khor Sharipo and Morepo.  Taba Zhabdrung’s project statue is also occupying a beautiful seat throne.

   

Paintings and other Nangteens:

Like most of the olden temples, Bjela fortress has paintings done on flattened mud wall and the restored paintings on cloth piece and glued. Symmetrical paintings of Phakpai Neyten Chudru, Tempa-37 Jangchup Tungsa -to get rid of all defilements accumulated directly or indirectly in our lives, Tsepamay Tsophu Nga –Long Life empowerment, Nyewai Tsechi Gyee-when Tempa Namsum are gone, they will hold up to continue propagation of dharma, and Four Direction kings.

The paintings of Ngawang Chogyel, Genyeen, Chana Dorji, Guru, Zhabdrung and the Yidam are also intricately mounted.

Choedhu Chorten to the left and Namgay Chorten (get rid of Sickness) on the right are fitted symmetry that adds up the beauty inside.    

The Bjela deity symbolically carries parallel name Drel-lha. Drel-Lha a deity helping communicate amongst the travellers, mediate people or regions. I presume it’s a Temple where you could remember, put on faith and pray while having tough time connecting or discharging information sharing. Physically wrathful but I am told Drel-Lha is Speech (Sung) reincarnate of Sangay Kuento Zangpo.

Observations:

Plastic bottles and edible wrappers were thrown with no care. The woods were cut marked and slim rubbers were tied on the leaves of the trees and the plants for the trekkers to keep on route. Half way from Ta-Dzong Junction to the base, the incessant rain ruined the uphill road and was not pliable except for 4WD. There was only one tin waste bin along the entire route. 

   

Solutions:

Take care of own waste or put some effort to forage plastic waste and carry back home, and to the agents promoting Drukpath Trek and RIGGS Phuntsholing to consider putting on waste bins. To the trekkers not to accept plastic markings or fresh cuts on tree trunks for the route markings but request Tour Operators to mark their trail with chalk dust, sawdust, or colored flour, or to the least degradable papers depending on the environment and weather. I learnt it would be wiser for all pilgrims to take few kilos of rice or cooking oil as a offerings for the Lamas.

How to get to Bjela Dzong:

The smooth road ends at Paro, Ta Dzong and take uphill farm road diversion. Keep on left and wider road until the basecamp. Some construction project is going on at Basecamp where the road ends. The wider road is not forgiving to small cars. 4WD recommended for pouring season. It measures exactly 5.9 kilometers one way from base to Bjela. I know only there is farm road access to Bjela from the Tselung Nye road if one plans to shorten the travelling distance from Thimphu side. Altitude: 3614 Meters.

Wang Sissinang Cliff

Cliff Story extracted from the book-When Loss is Gain

Once upon a time, long ago, Jazam, the wife of Chogyal Tsongtsen Gompo halted at Sissinang. She was young and beautiful, and the cliff fell in love with her. She was in a hurry to carry on with her journey to India, but the cliffs wanted her to stay. It’s said that every time she tried to leave, something would happen to stop her. It would either rain heavily, or boulders would mysteriously roll across her path. Once when she was all set to go, the cliffs moved. Jazam lost her balance and fell down, spraining her leg. She could not move for days.

Jazam had treasures, valuable baskets, caskets like tea chests and full of presents for her family in India. Afraid of thieves, she slept close to them. It’s believed that one night the cliffs have spoken to her and said “don’t go. We will build you home and make a beautiful place to stay here. There is nothing you need we do not have. Fruit trees grow in our crevices. Water washes our feet. There are caves within us larger than homes. Firewood is available in plenty. On our forehead is fertile soil for paddy.” Tormented Jazam woke up in sweat and decided to leave the place at dawn.

At first light, Jazam collected her treasure and set out to leave. She thought she could see streaks of tears on the face of the cliffs, but she was not to be moved. The cliffs made the last attempt, boulders bounced across her path, huge trees bent down to hold her, the ground shook, the river rose. But she was adamant. This time she didn’t stop as she had her family waiting for her and also she wanted to be with her husband dearly. She hinted of not loving the cold, bare, ugly and windswept cliffs.

Just as she was about to step off into the valley beyond, the cliffs took revenge. The cliffs let her go, but all her valuables, the bamboo baskets and caskets full of treasures were turned into the stones, today we witness on the other side of the river.

The stone shapes on the cliffs within them of bamboo baskets and Chests reminds the cliffs of the woman they loved but couldn’t possess. Sometimes people see conch shells in their cracks.

Other narration check the link- https://audio-video.shanti.virginia.edu/video/account-hindu-cliff-wang-sisi

Besides the beautiful tall cliff the other side of the river, the place held significant Wang Sissinang Chunmo House, Old age Home initiated by His Majesty the king, and the secluded Sissinang, Shechen Orgyen Chodzong Nunnery.

Then a small nunnery and today an institution was the first monastic center founded by Dilgo Khyentse Rinpoche in Bhutan after he left Tibet.

Teachers from Schechen Monastery in Nepal are training the women on various monastic courses. Few volunteer turns up to teach English language. This training equips the nuns to eventually return to their communities to teach and create further opportunities for women. Few nus undergo retreat.

A beautiful serene place for everyone to sink and sync with the environment.

Wang Sissinang Cliff

Short Steps, Long Strides-Sandals Project to Shali School

The 93-footsteps resound dreams. It is a far cry from the east and like most of us did; it is about becoming a doctor, an engineer, a simple farmer or a homemaker.

Every morning, their long walk to education is an inch closer to their becoming. So this initiative is about being part of their dreams.

We may not join their walk, we may not endure the hardship, but we did for once, aspire to achieve. They are on the same path too.

So, The House is looking at mobilizing fund to sponsor a slipper for each student this monsoon. For information, the season is not forgiving in the area. All you need to do is sign up for the initiative and contribute NU: 100. To have everyone on board, we will not accept more than two sponsorship.

Interestingly, for the first time since the establishment of Shali Primary School in 1991, nine teachers are standing before the assembly. We believe it is a promise of a secured future. We will be glad to have you together in this journey. By the way, as you go through this, one of the walls of the water tap in the school does read, “A drop of water is worth more than a sack of Gold to a thirsty Man”. Let’s be that drop!

Shali Primary School in Pema Gatshel Dzongkhag unlike many other schools in the country is independent from the Central School System sustenance. The school rests on a gentle hill 12Kms away from Dzongkhag Administration- hemmed by neighboring remote villages of Gongpong, Gamong and Shali.