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11. Guru Padmasambhava of Odiyana (Odisha): The Founder of Lamaism in Tibet

Author:
Bimalendu Mohanty and Varish Panigrahi
Publication Date:
11-2016
Content Type:
Journal Article
Journal:
Journal of Bhutan Studies
Institution:
Centre for Bhutan & GNH Studies (CBS)
Abstract:
Guru Padmasambhava of Odiyana went to Tibet along with his wife Mandarva in 747 CE at the invitation of the King Trisong Detsen (755 CE to 797 CE) of Tibet and established a Buddhist order that was based upon Vajrayana practice developed in Odisha. He brought a synthesis among the Bon religion, which existed in Tibet along with Sahajagyana, and established Lamaism. From the biographical sketches available from the existing documents, it is known that Padmasambhava was the adopted son of King Indrabhuti, the King of Sambala in Odiyana. The second wife of Guru Padmasambhava, Dakini Yeshe Tsogyal, had written a biography titled The Lotus Born: The Life Story of Padmasambhava where the Guru has been described as the son of King Indrabhuti of Odiyana. It is believed that before reaching Tibet, he had visited Bhutan along with his wife, to settle disputes among warring neighbouring countries and to bring peace in the region. He also spent some time in Sikkim and Nepal while en-route to Tibet.
Topic:
Religion, History, and Buddhism
Political Geography:
South Asia, Tibet, and Bhutan

12. Guru Padmasambhava in Context: Archaeological and Historical Evidence from Swat/Uddiyana (c. 8th century CE)

Author:
Luca Maria Olivieri
Publication Date:
11-2016
Content Type:
Journal Article
Journal:
Journal of Bhutan Studies
Institution:
Centre for Bhutan & GNH Studies (CBS)
Abstract:
In this contribution, which is based on a collection of data that were earlier presented in different fora1, I would like to first briefly touch upon the fact that last year the Italian Archaeological Mission in Swat2, founded by Giuseppe Tucci in 1955, just celebrated its 60th anniversary. The Mission, which I have the honor to lead3, is still in full activity despite the many dramatic events that hit the beautiful Swat valley between 2007 and 20104. I also intend to pay tribute to Giuseppe Tucci’s seminal essay, On Swat (Tucci 1977), which holds a wealth of suggestions and historical hypotheses that are still stimulating research5. Amongst those historical hypotheses, there are some aspects of mutual importance connecting Swat and Bhutan, i.e. the early diffusion of Vajrayana in Swat, the relationship between Swat and the trans-Himalayan regions, and the role of Guru Padmasambhava.
Topic:
Religion, History, Buddhism, and Archaeology
Political Geography:
South Asia, Tibet, Bhutan, and Himalayas

13. Visions, Prophecies and Leadership: Oral Accounts of the Life and Death of Terton Drukdra Dorji

Author:
Thinley Jamtsho, Dendup Chophel, and Sangay Thinley
Publication Date:
09-2014
Content Type:
Journal Article
Journal:
Journal of Bhutan Studies
Institution:
Centre for Bhutan & GNH Studies (CBS)
Abstract:
This section of the paper is based mainly on a review of literature of the subjects under consideration particularly with regard to three existing source materials which present firstly the general theory of Treasure tradition and the visionary masters and then a corroborative account of Terton Drukdra Dorji (gter ston ‘brug sgra rdo rje, the main subject of this paper) and his entanglement with the Bhutanese powers in existing texts. The first modern publication that we refer to is the Tibetan Treasure Literature 1 in which the author, Andreas Doctor firstly puts the ‘Treasure tradition’ (gter lugs) in the context of the Nyingma school of Tibetan Buddhism to which it belong. He writes, “This tradition propagates the reverence of religious material known as ‘Treasure’ (gter ma), blessed words and objects said to originate in the enlightened intent of the Buddhas and Boddhisattvas. Broadly, the Treasures belong to a tripartite system of scriptural and oral transmission defined by the Nyingma School as the ‘three great transmissions’ consisting of (a) the long lineage of Transmitted Precepts, (b) the short lineage of Treasure, and (c) the profound Pure Vision Teachings.2” He further mentions that “Central to this process is the figure of the Treasure revealer (gter ston) – the person who acts as a medium for the re-emergence of this inspired material into the human world. Accordingly, beginning in the eleventh century and continuing into the present, the Nyingma School identifies a large number of Treasure revealers and grants authoritative status to their discoveries” (p. 17). Generally, the Terton(s) are categorized under the following even though sometimes such classifications can be untenable or superfluous; three regional master incarnations (mchog gi sprul sku gsum), the five Kingly Terton-s (gter bston gyi rgyal po lngaI), the thirteen Lingpa(s) (gling pa 13), and the thousand Terthren(s) (gter phran stong).
Topic:
Religion, History, and Buddhism
Political Geography:
South Asia and Bhutan

14. Early Happiness Policy as a Government Mission of Bhutan: A Survey of the Bhutanese Unwritten Constitution from 1619 to 1729

Author:
Michael Givel and Laura Figueroa
Publication Date:
09-2014
Content Type:
Journal Article
Journal:
Journal of Bhutan Studies
Institution:
Centre for Bhutan & GNH Studies (CBS)
Abstract:
Modern Gross National Happiness in Bhutan contains nine domains including: standard of living, good governance, time use and balance, community vitality, cultural diversity and resilience, ecosystem diversity and resilience, health of the population, education, and psychological wellbeing which address modern policy issues. The nine domains also balance material and spiritual concerns in a holistic manner. However, were the nine domains related to happiness policy before and after Bhutan became a nation? The unwritten constitution of early Bhutan, includes Nga Chudruma of 1619, the Tsa Yig Chenmo of 1629, the first Legal Code of 1652, and updated Legal Code of 1729. Happiness policy in early Bhutan promoted a view of a wise ruler providing governmental support so citizens may become enlightened due to Mahayana Buddhism. Happiness policy in Bhutan has evolved from an early Buddhist focus to a range of factors that maintain Mahayana Buddhist traditions balanced with modern societal requirements.
Topic:
History, Governance, Constitution, Buddhism, and Gross National Happiness (GNH)
Political Geography:
South Asia and Bhutan

15. Was Tobacco Described in Bhutanese Buddhist Texts Before the 16th Century?

Author:
Michael Givel and Rebecca A. Sherry
Publication Date:
10-2013
Content Type:
Journal Article
Journal:
Journal of Bhutan Studies
Institution:
Centre for Bhutan & GNH Studies (CBS)
Abstract:
The small Himalayan Kingdom of Bhutan has banned tobacco sales since 2004, citing prophets of the country's state religion, Mahayana Buddhism, who described the evils of tobacco 200 years before its introduction to Asia. To address whether tobacco really is the plant designated in these early texts, we commissioned new translations of these documents, including one of the first translations out of Choekey of the first legal code of Bhutan, known as “The Golden Yoke of Legal Edicts.” A set of allegorical stories predict that a demon will make a plant appear that will be smoked, sniffed or eaten, and will cause a myriad of physical and societal ills. The stories in the ancient documents are allegorical and apocryphal (in the sense of mystic and esoteric) and do not describe the plant in enough detail to identify it as any real plant. In some cases, the word “thamakha,” meaning “the very worst black poison,” was transliterated as tobacco. Nevertheless, modern day interpretations in Bhutan of “thamakha” as tobacco are congruent with Buddhist tenets that intoxicants of any type will cloud the mind and inhibit the journey to seek Nirvana.
Topic:
History, Tobacco, and Buddhism
Political Geography:
South Asia and Bhutan

16. Under the Influence of Buddhism: The Psychological Wellbeing Indicators of GNH

Author:
Tashi Wangmo and John Valk
Publication Date:
03-2012
Content Type:
Journal Article
Journal:
Journal of Bhutan Studies
Institution:
Centre for Bhutan & GNH Studies (CBS)
Abstract:
Measuring human well-being is important in determining whether people’s lives improve or worsen over time. Today many countries focus on Gross Domestic Product (GDP) as a basis to measure economic well-being, but focus on economic growth fails to capture the overall well-being of the people (Kusago 2007; Stiglitz, Sen, and Fitoussi, 2009). Alternative measurements such as Genuine Progress Index (GPI) and Human Development Index (HDI) have been introduced to measure the non-economic aspect of well-being. GPI and HDI include important factors that contribute to healthy living but are still calculated based on monetary values (Hargen 2002; Kusago 2007). Gross National Happiness (GNH) is the central development philosophy of Bhutan (Planning Commission 1999). This unique philosophy aims at maximising well-being and minimising suffering by balancing economic needs with spiritual and emotional needs. Bhutan’s fourth king, Jigme Singye Wangchuck, coined the term “Gross National Happiness” in the late 1980s arguing that “Gross National Happiness is more important than Gross Domestic Product” (as cited by Ura 2008, para.1). His vision was to create a GNH society: “an enlightened society in which happiness and wellbeing of all people and sentient beings is the ultimate purpose of governance” (as cited by Ura 2008, para.2).GNH is premised on the notion that happiness pursued and realised within the context of the greater good of society offers the best possibility for the sustained happiness of the individual. Yet, society as a whole cannot achieve happiness if individuals compete irresponsibly for it. To this end, GNH recognises that happiness ought to be realised as a collective goal; it cannot be left as an individual goal: “GNH stresses collective happiness to be addressed directly through public policies in which happiness is an explicit criterion in projects and programmes” (Thinley 2005, p.7). If a government’s policy framework and its goals are adverse to happiness, happiness will fail as a collective goal (Ura 2008). In the GNH context, a government concerned with the happiness of its citizens must create an enabling environment for people to achieve happiness. The Bhutan-Vision 2020 strongly reaffirms the notion of Gross National Happiness as the central development concept for the country.
Topic:
Development, Buddhism, Well-Being, and Gross National Happiness (GNH)
Political Geography:
South Asia and Bhutan

17. Meme Lama Sonam Zangpo’s Kurseong Years: A Note on Factors in the Foundation of a Modern Bhutanese Religious Community outside of Bhutan

Author:
Amy Holmes-Tagchungdarpa
Publication Date:
10-2011
Content Type:
Journal Article
Journal:
Journal of Bhutan Studies
Institution:
Centre for Bhutan & GNH Studies (CBS)
Abstract:
In Kurseong, a small Himalayan town in the Darjeeling district of North Bengal, India, a small stpa sits perched in a village a small trek away from the main road connecting Darjeeling with the plains. The stpa itself is simple – only about one metre in height and width - and resembles many others in the area. The fresh coat of red, blue and yellow paint on its edges though suggests that the local community at least continue to revere it, and the establishment of a new monastery just a few meters away confirms that the site is regarded as sanctified. However, the area is not associated with Guru Rinpoche, or any other major Tantric deity, or local protector. Instead, the sanctification of the site comes from the fact that it was home to a highly regarded religious master in the area: a Buddhist teacher and meditator known as Lopen Sonam Zangpo (Slop dpon Bsod nams bzang po, 1892-1984)1, the very same Sonam Zangpo who is known as Meme Lama (Me me bla ma) in Bhutan, and who is regarded as one of the most important religious figures of twentieth century Bhutanese history
Topic:
Religion, Community, and Buddhism
Political Geography:
South Asia and Bhutan

18. From Mount Tsari to the tsechu: Bhutan’s Sacred Song and Lute Dance

Author:
Elaine Dobson
Publication Date:
10-2011
Content Type:
Journal Article
Journal:
Journal of Bhutan Studies
Institution:
Centre for Bhutan & GNH Studies (CBS)
Abstract:
For a few days in October, in the Himalayan kingdom of Bhutan, the population of the tiny country increases two-fold as visitors from neighbouring countries in the sub-continent, and from across the world, gather to witness one of the great, annual, Buddhist, three-to-five day, religious, dance-drama festivals or tsechus. A tsechu1 celebrates the great deeds that were performed by the religious saint and teacher, Padmasambhava (also known as Guru Rinpoche2 or Ugyen Rinpoche). Tsechus are held on the tenth day of a lunar month. The exact month depends on the location. Every valley has its own tsechu, usually with some identifying traits. These festivals reinforce the social life of the community and offer opportunities for making or renewing friendships, having picnics and drinking, or trading. In Bhutan, villagers who have moved to the larger towns are expected to return for the festival and they will often sponsor a major part of it. Tsechus accrue status for the monasteries and villages that stage them, and spiritual merit for those who are their sponsors. The spectacular dances that form these tsechus are known as cham. The subjugation of evil and the purification and protection from demonic spirits are important themes in the tsechu and dances. These themes are usually interwoven with those that are morally instructive or didactic and those that proclaim the victory of Buddhism and the glory of Padmasambhava.
Topic:
Religion, Culture, Buddhism, and Dance
Political Geography:
South Asia and Bhutan