Here I present you Bumdra my version from what I learnt from my recent hike to the peak of the cemetery. I am hopeful this information could in some way help you or other who innately wishes to climb the palace of 100 thousand Dakinis, link your inner self with Guru Rinpoche and Yeshey Tshogyel and incinerate before natural cessation of your breathe.
The non-soporific dwelling Bumdra connects you
spiritually, and strengthen muscles of legs and eyes. The place by virtue and the
historical prudence reminds us of our temporal occupation. Also temporal happiness
essentials serotonin, dopamine, oxytocin, and endorphins
are incredibly generated. Bumdra brew life and moments.
We were told Bumdra could appositely refer to as Tsari Nyipa
as it was blessed and sanctified by Guru Rinpoche in 13th Century.
How to reach the site:
Needless to describe the ambiance of the Bumdra glamping I deviate myself to the site and the History. I can’t tell the distance between the Sangya Choekhor and Bumdra. Five of us started our hike at 8:39 from the road. By 9:56 we crossed that resting canopy stand. 11:07 we are at lunch spot. Our first sight of the Bumdra temple and camp was at 12:27. It took us 3 hours 48 minutes to hike up to the camp on slow pace. The hike has mix of gentle and steep gradient walk. First hour and half we have sun direct overhead as the trees along the route are burned. Consider cap.
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| Bumdra camp & the Temple in frame |
History:
It is believed that Guru Rinpoche in 8th
Century from Tibet prophesized the foundation of Bumdra. Narration has it that
Guru is said to have stated there is one sacred site in Bhutan whose sacredness
is parallel to Duethrue Gawa Tse (Crematory in India). Also he has shown his
interest of travelling South in search of the site in the future.
In 13th Century, Guru from Gyem Jango in Drukgyal
spotted the site. Khandro Yeshey Tshogyel was into retreat at the present
temple site. It is believed that Khandro Yehsey Tshogyel through her supernatural
power represented in 100 thousand Dakinis. Disbelieved Guru ordered all the Dakinis
to show their existentialism and
divinity. The 100 thousands Dakinis responded leaving their right legs’ imprint
each on the cliff which are visible today at the temple. So the name Bum Dra,
Bum meaning 100 thousand and Dra the Cliff.
There may be other stories like 100 thousand Dakinis frequenting
the place. The one I present you is from a Lama who I acquainted over the
dinner who had good acquaintances of the Bumdra in general.
As prophesized in 8th century by Guru,
Zhabdrung was in Bumdra to further augment the place. However, he could not
engage himself in person because of Paro Dzong construction. He passed on to Gyalsey
Tenzin Rabgey to take over the task.
Lam Drapa Jamtso on the direction of Gyalsey Tenzin
Rabgey could not lay the foundation of the temple on the cliff. While the work
progresses in the day, by dawn the efforts are brought down to the ground
either by natural occurrence or evil spirits.
Then to put an end to the overarching exertions Gyalsey could
only build up the foundation by pinning his hair each with the stones. Lam
Drapa Jamsto is the Lama resident of the temple located at half way of Bumdra
trail.
The main deity or relic is Dorji Phakmo. Fine droplets of
water (Duetsi) are seen drizzling down the foot imprints in rare occasions. Because
of the presence of Dorji Phakmo’s holy water below the temple, we were told
that there is confusion in people thinking that Yeshey Tshogyel and Dorji
Phakmo both spent their time at Bumdra which is not correct. It’s Khandro
Yeshey Tshogyel who practiced Dorji Phakmo and set Phakmo’s significant at the
site.
Nyes:
Besides temple that house Dorji Phakmo statue, the 100
thousand foot imprints, and Phakmo’s holy water below temple. There are several
Nyes around.
Drupche Phochu-Mhochu- further left to the Temple is
Drupche with two sources which we did not locate that day. The Drupchu is water
source to both temple and the camp site.
To the right of the temple is Drilbu Dra- for its appearance
like a Drilbu. Bumdra Rinpoche’s retreat house is right below the Dra. Next to
the Drilbudra there is a drain like canyon which is believed to be the
Khandro’s secret path for movement (Tsanglam) during the retreat.
On the front of the Temple, adjacent to the two Chortens is
Khandro Pangcho (Khandro’s leisure ground). Performing dance arts at the ground
would please non-physical souls residing around and the Gods. Chance we may
please Guru Rinpoche himself.
Duethri at Bumdra:
Bumdra is also known for the open sky burial practice it
once championed. It attracts mostly the old and shows past to the young visitors.
As we ascend the mountains from the camp site, in less than half an hour is Duethri
Sumpa. The chronological ordering of Cremation grounds is opposite. You read
third (Sumpa) first and the first (Dangpa) last as we rise up. The scene is peacocking. Next comes Guru Uzha
(the Hat), a small cave for meditation built. One could witness droplets of
holy water drizzles down the rock only if we spend more time at the cave with
faith and fate. I didn’t carry the holiest faith nor question the obvious science
but believed the effort put up.
After Guru Uzha, another wow scene awaits you on the
other side of the mountains before Duethri Nyipa. The cascading wide scenes of mountains
and valleys are poignantly stunning.
At around 4150- 4200 meters, the beak of the peak is
Duethri Dangpa. If you take straight path along the steep uneven ridge, you are
there in 30-40 minutes. There is one stretch where you got to glue glide the
path onto rocks while nearing the Duethri Dangpa. The feelings
of on the top, foot leveling skyline mood, sunset and the spectacular 360 view
were awe-inspiring and beautiful.
One could also take different path from the Camp site’s right, which is lengthy but easy. Hike to the Duethri Dangpa first and loop down through other two. These Duethris are equally sacred as Jingtsu Ringwa and Tsewa Duethris.
What do you do at Duethri?
It is an end to the physical form in cremation grounds but there you renew in entirety. The lama that knows Facebook and posting pictures in social media that night cushioned my plain thoughts on the limited awareness. He hinted us the obvious defilement process of our body, mind and speech after puberty. So people go there to put an end to the form they think it’s dirty by burning or burial process and renew.
While we lay on the burial spot, we assume of closing all our openings. The tradition goes that we take Buddha’s parnirvana position and with the help of our right hands we cover the openings. Here is how we do it. Place Thumb on the chick that meets ear bone, use our Index Finger to cover ear, cover Eye by Middle Finger, cover Nose by Ring Finger and Mouth by Little Finger. Slightly deflect left hand palm to cover our but hole. Then the prayers and consider you left the colluded form behind and have new physical form hereon. We should arrange friends to wake up the one laying down with good messages.
It is meritorious to take up oath of adherence (Kheylang) but not promise (Damcha) after taking renewed life. Simple funeral arrangement in future would suffice the grand funerals to those who made up to the Burial place. It is logical not to pluck one’s own hair and nails to burn. Those who cannot make it to the site could send their hairs and nails for Jingsek.
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| First Sight |
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| Durthri Dangpa |
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| Sunset view from Duethri Dangpa |
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| Duethri Dangpa |
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| Duethri Nyipa |
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| Guru Uzha |
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| Duethri Sumpa view from Duethri Nyipa |
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| Duethri Sumpa |
