Yongla Goenpa

Incepted as Nyingma Monastery then, the present opulence through Royal Government of Bhutan’s support, Yongla Goenpa stood through times and today outshines the odd history. Reconstruction started in 2012 over 5 years and today’s prominence goes to local Artisans; to name few, painter Lopen Pema Wangdi from Zhemgang and Sculptor Lopen Sangay from Paro.

Officially named Riwo Pelbar Dargeychhoeling Gonpa and widely known as Yongla Gonpa was founded by Khedrup Jigme Kundel on the instructions passed onto him by his Master Rigzin Jigme Lingpa.  It is believed that Yongla Lam Dorji Jamtsho first built the Goenpa in 1736 after a year Khedrup Jigme Kundel passed away. 

The ground floor houses the local deity Dhoenyen Zangpo and Kaley Yongba far inside alter. The shrine named as Droley Lhakhang as it holds within thousands of miniature Dorji Drolo statues with other larger Harsum Maagdhu, Dorji Drolo and Phurbha Lhatshog. The top floor holds Zhabdrung, Guru Rinpoche and Chenrigzee in order.

How to get there?

15Km from Pema Gatshel town towards Samdrup Jongkhar-Trashigang National Highway, Yongla Goenpa bloom post the mountain ridge overlooking valleys of Dungsam. It is half an hour drive to the monastery from Tselingore Junction.  

How it got name Yongla?

The oral tradition has it that Khedrup Jigme Kundel from Darlung Kha in Wang, Thimphu (let me know if anyone knows of the place in Thimphu)  was instructed by his master Rigzin Jigme Lingpa to look for place resembling that of Tsari in Tibet where he was to teach Buddha Dharma. Khedrup Jigme Kundel accompanied by Khandro Dechen Gyalmo travelled from Tibet through Bumthang looking for the place. While they reached the present site, Khedrup Kundel asked Khandro if this is the right place they walk through valleys and mountains. Khandro responded “Yong Yong” (meaning Yes Yes). Thus the name Yongla as it prospers today.

Who were here?

One of Local deities Kaley Yongba, I couldn’t ascertain whether he is (Kaley-Black, Yongba-Stupid or Kaley Yongba -Stupidly Strong). People from Pema Gatshel, please accept my apology and would welcome your comments; good or bad.

I learnt late Lam Sonam Zangpo was here in 1960s and assuming his contributions must be immeasurable. Dujom Rinpoche visited the site in 1970s and the present name of the Dzongkhag Pema Gatshel (meaning: The Blissful Land of the Lotus) was given. What name it would have had known with before? 

What happens there?

The Famous annual Phurbai Drupchen then started during Descending Day of Lord Buddha, with the support from the people’s harvest. However, now it is scheduled during the month of September, more grandeur with support from the State. Pema Gatshel monastic body moves here during the summer while its unfathomable cold on the top in winter keeps them at the Dzongkhag.  

Observations:

The architectural design, structural facilities (Car parking, hostels and washrooms), location, public ground, road from the highway, statues and the mural paintings are awe-inspiring.  The scenes from the top are magnificent during bright day light.  

On the contrary as a usual custom in the religious sites (not all but mostly) in the country, I noticed two caretaker/Koenyer are not well acquainted to the Lhakhang. Three of us were only visitors that moment; I thought I would return a happy man. They didn’t have explanations at all except they told us name of the statues when we requested to say something about it as it was our first.  It wasn’t even about language barrier, they were fluent on Dzongkha.  

It would be good for the temple and the Culture Preservation if we would have well learned caretaker/koenyer in all the religious temples/monasteries/institutions dedicated to the disseminating proper information to the visitors.  

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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