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Namgay Dorji (Captain)
Tashi and Tashi Phuntsho in Action
BMT Players in Action
Lam Chencho Dorji and D.S. Gurung During the Half Time
Tenzing Phuntsho Striker
Thinley Dorji Right Defense
Picture in Google Earth
Oct 26, 2009
Namgay Dorji (Captain)Tashi and Tashi Phuntsho in ActionBMT Players in ActionLam Chencho Dorji and D.S. Gurung During the Half TimeTenzing Phuntsho Striker
Oct 22, 2009
Bhutan Inter Departmental Football (Soccer) Tournament
The Inter Departmental Football tournament has started on the 15th October 2009. 34 teams participating in the the tournament and we the Bhutan Majestic Travel (BMT) has also joined in the tournament. Our first match will be playing on the 25th OCtober with Royal Bhutan Police.
Our Team practice matches pictures.
Our Team practice matches pictures.
Oct 8, 2009
Thimphu Under 19 Cricket Tournament
Thimphu School: Under-19 Boys Tournaments
Thimphu School: Under-19 Boys TournamentsUnder-19 Boys Tournaments on Thimphu School ended. Nima Higher Secondary School won by 10 runs in the final played on 4th October. Yangchenphug Higher Secondary School and Nima Higher Secondary school played in Changlimithang Ground.
BCCB CEO Mr. Jigme N. Norbu and Mr. Rumesh Joseph Ratnayake
Nima High School taking the Wicket
Nima High School taking the Wicket
Nima High School taking catch
Winner and Runners-up team with chief Guess, Coaches and Mr. D.S. Gurung
Nima H.S.School Winner
Winner - Nima High School
Runners-up Yangchenphu H.S. School
BCCB CEO Mr. Jigme N. Norbu and Mr. Rumesh Joseph Ratnayake
Nima High School taking the Wicket
Nima High School taking the Wicket
Nima High School taking catch
Winner and Runners-up team with chief Guess, Coaches and Mr. D.S. Gurung
Nima H.S.School Winner
Winner - Nima High School
Runners-up Yangchenphu H.S. SchoolSep 26, 2009
World Economic Forum choses His Majesty the King as young global leader
His Majesty the King Jigme Khesar Namgyel WangchuckHis Majesty the King has been chosen as one of the young global leaders by the World Economic Forum.
The honour is bestowed each year by the World Economic Forum to recognize and acknowledge young leaders from around the world for their professional accomplishments, commitment to society and potential to contribute to shaping the future of the world.
Based in Geneva, Switzerland, the World Economic Forum is an independent international organization committed to improving the state of the world by engaging leaders in partnerships to shape global, regional and industry agendas.
Source: BBS
Sep 16, 2009
High Value, Low Volume Tourism
To the outside world the small Buddhist kingdom of Bhutan is regarded as a modern-day Shangri-La. Nestled along the eastern side of the Himalayas, wedged between Tibet and India, Bhutan sees few outsiders. And the country likes it that way as it attempts to preserve its fragile culture and ecology. That has prompted Bhutan to strictly regulate tourism. But as VOA’s Steve Herman reports from Thimpu, it is possible for anyone with enough money and determination to visit.
Herman Tibet Tourists arrive at Paro Airporteng 195 21 May 07
Tourists arrive at Paro Airport
Here people call their nation Druk Yul - land of the thunder dragon. The sights and sounds of its deep connection to Tibetan Buddhism are evident just about anywhere a visitor goes.
A religious musician, playing the jaling oboe, dressed in the traditional knee-length gown and huge white cuffs worn by most Bhutanese men is just one example of why this country the size of Switzerland is so appealing to travelers.
Bhutan's architectural style wows visitors
Bhutan’s architectural style wows visitors
The country is permeated with fortresses, known as dzongs, and monasteries. The air is crisp and clean, the views of mountains breathtaking. What Bhutan lacks in high-end tourist infrastructure it makes up in courtesy, safety and cleanliness, especially compared to other major regional destinations.
Yet, Bhutan remains one of international tourism’s best-kept secrets. It attracts less than 20,000 tourists a year, not including thousands more Indians, here on business or holiday, who do not need a visa to visit.
Sonam Dorji, General Secretary Association of Bhutanese Tour Operators
Sonam Dorji, General Secretary Association of Bhutanese Tour Operators
The head of the association representing Bhutan’s 290 tour operators, Sonam Dorji, says the myth persists that the country is virtually off-limits to visitors. Tourists have been welcomed since 1974. But Dorji says there will be no attempt to undertake a mass-marketing campaign, unlike Bhutan’s neighbors against which it competes for tourist revenue.
“By not marketing we still remain exclusive and a very mysterious country,” he said. “We don’t have any limits of arrivals. As long as they pay $180 per night, they are welcome.”
That may sound like a steep price, but it includes accommodations, meals, guides and transportation.
Most visitors come for the trekking, bird watching or just to absorb the unique culture of this deeply religious and agrarian society. Many typical tourist pursuits, however, are off-limits, such as mountain climbing or recreational fishing. Local people consider their mountains sacred and inhabited by deities. Fishing for sport also violates religious sensibilities.
Dorji, head of the Association of Bhutanese Tour Operators, says religious values cannot be compromised in the name of increasing tourism.
An old monk chants prayers on a street corner in Paro
An old monk chants prayers on a street corner in Paro
“Buddhist religion overall is just like to protect even the environment, the sentient beings, all living beings. And we believe that even a tree has a soul. So that’s the part which has influenced the tourism policy,” added Dorji.
There is a fierce determination here to protect the environment. After all, it is natural resources which provide Bhutan with its primary source of revenue - sales of hydro-electric power to its energy-hungry neighbor, India. Tourism is the top source of hard currency.
Although tourism officials say Bhutan can absorb tens of thousands more visitors per year, if they come during the off-season, there is a fear that making it less costly for outsiders to visit could easily swamp this country of less than 700,000 people.
Herman Tibet Amb Lhatu Wangchuk Director General Bhutan Department of Tourism eng 195 21may07
Amb. Lhatu Wangchuk
“Being small, you cannot be careless. We cannot promote and develop normal type of tourism here because we simply do not have the carrying capacity. We have, yes, rich culture, living culture, ancient culture, but they’re still very fragile,” said former ambassador Lhatu Wangchuk, the director general of Bhutan’s department of tourism.
Those who do visit are warmly welcomed. Wangchuk believes that is because experience with well-healed visitors, who tend to be older and highly educated, has had a “very positive” impact on Bhutanese people and their culture.
“It is the tourists who have been educating the Bhutanese. We get tourists who are well traveled, tourists who are very sensitive to other countries’ culture, their way of life. And therefore we’ve been made more aware of the value of our own culture,” continued Wangchuk.
But there is a bit of trouble in paradise. There are complaints that the modest number of trekkers are damaging Bhutan’s environment, leaving behind litter and eroding habitat in a country where three-quarters of the land is unspoiled forest.
Herman Archery is Bhutans national sport and one of the countrys attractions for tourists eng 195 21may07
Archery is Bhutan’s national sport and one of the country’s attractions for tourists
In the few cities, such as the capital of Thimpu, and Paro, where the main airport is located, packs of stray dogs wander the streets barking loudly at night and garbage disposal is an increasing problem.
But most Bhutanese, such as this elderly monk chanting Tibetan prayers on the sidewalk, remain unfazed by the modest number of outsiders and the potential benefits or problems they bring.
As Bhutanese are apt to exclaim, drawing on centuries of Buddhist wisdom, the only thing that is constant is change. They believe that their values and the wisdom of their enlightened leaders in a country now shifting from absolute monarchy to parliamentary democracy will prevail and allow their way of life to be preserved.
Source: http://www.voanews.com
Herman Tibet Tourists arrive at Paro Airporteng 195 21 May 07
Tourists arrive at Paro Airport
Here people call their nation Druk Yul - land of the thunder dragon. The sights and sounds of its deep connection to Tibetan Buddhism are evident just about anywhere a visitor goes.
A religious musician, playing the jaling oboe, dressed in the traditional knee-length gown and huge white cuffs worn by most Bhutanese men is just one example of why this country the size of Switzerland is so appealing to travelers.
Bhutan's architectural style wows visitors
Bhutan’s architectural style wows visitors
The country is permeated with fortresses, known as dzongs, and monasteries. The air is crisp and clean, the views of mountains breathtaking. What Bhutan lacks in high-end tourist infrastructure it makes up in courtesy, safety and cleanliness, especially compared to other major regional destinations.
Yet, Bhutan remains one of international tourism’s best-kept secrets. It attracts less than 20,000 tourists a year, not including thousands more Indians, here on business or holiday, who do not need a visa to visit.
Sonam Dorji, General Secretary Association of Bhutanese Tour Operators
Sonam Dorji, General Secretary Association of Bhutanese Tour Operators
The head of the association representing Bhutan’s 290 tour operators, Sonam Dorji, says the myth persists that the country is virtually off-limits to visitors. Tourists have been welcomed since 1974. But Dorji says there will be no attempt to undertake a mass-marketing campaign, unlike Bhutan’s neighbors against which it competes for tourist revenue.
“By not marketing we still remain exclusive and a very mysterious country,” he said. “We don’t have any limits of arrivals. As long as they pay $180 per night, they are welcome.”
That may sound like a steep price, but it includes accommodations, meals, guides and transportation.
Most visitors come for the trekking, bird watching or just to absorb the unique culture of this deeply religious and agrarian society. Many typical tourist pursuits, however, are off-limits, such as mountain climbing or recreational fishing. Local people consider their mountains sacred and inhabited by deities. Fishing for sport also violates religious sensibilities.
Dorji, head of the Association of Bhutanese Tour Operators, says religious values cannot be compromised in the name of increasing tourism.
An old monk chants prayers on a street corner in Paro
An old monk chants prayers on a street corner in Paro
“Buddhist religion overall is just like to protect even the environment, the sentient beings, all living beings. And we believe that even a tree has a soul. So that’s the part which has influenced the tourism policy,” added Dorji.
There is a fierce determination here to protect the environment. After all, it is natural resources which provide Bhutan with its primary source of revenue - sales of hydro-electric power to its energy-hungry neighbor, India. Tourism is the top source of hard currency.
Although tourism officials say Bhutan can absorb tens of thousands more visitors per year, if they come during the off-season, there is a fear that making it less costly for outsiders to visit could easily swamp this country of less than 700,000 people.
Herman Tibet Amb Lhatu Wangchuk Director General Bhutan Department of Tourism eng 195 21may07
Amb. Lhatu Wangchuk
“Being small, you cannot be careless. We cannot promote and develop normal type of tourism here because we simply do not have the carrying capacity. We have, yes, rich culture, living culture, ancient culture, but they’re still very fragile,” said former ambassador Lhatu Wangchuk, the director general of Bhutan’s department of tourism.
Those who do visit are warmly welcomed. Wangchuk believes that is because experience with well-healed visitors, who tend to be older and highly educated, has had a “very positive” impact on Bhutanese people and their culture.
“It is the tourists who have been educating the Bhutanese. We get tourists who are well traveled, tourists who are very sensitive to other countries’ culture, their way of life. And therefore we’ve been made more aware of the value of our own culture,” continued Wangchuk.
But there is a bit of trouble in paradise. There are complaints that the modest number of trekkers are damaging Bhutan’s environment, leaving behind litter and eroding habitat in a country where three-quarters of the land is unspoiled forest.
Herman Archery is Bhutans national sport and one of the countrys attractions for tourists eng 195 21may07
Archery is Bhutan’s national sport and one of the country’s attractions for tourists
In the few cities, such as the capital of Thimpu, and Paro, where the main airport is located, packs of stray dogs wander the streets barking loudly at night and garbage disposal is an increasing problem.
But most Bhutanese, such as this elderly monk chanting Tibetan prayers on the sidewalk, remain unfazed by the modest number of outsiders and the potential benefits or problems they bring.
As Bhutanese are apt to exclaim, drawing on centuries of Buddhist wisdom, the only thing that is constant is change. They believe that their values and the wisdom of their enlightened leaders in a country now shifting from absolute monarchy to parliamentary democracy will prevail and allow their way of life to be preserved.
Source: http://www.voanews.com
Sep 10, 2009
The central monastic body led by His Holiness the Je Khenpo
The central monastic body led by His Holiness the Je Khenpo and the five Lopons left for Punakha, their winter residence, yesterday. His Holiness the Je Khenpo and the monks of the Zhung Dratshang were seen off by the Prime Minister Lyonpo Kinzang Dorji and senior government officials from Tashichoedzong yesterday morning.
As is the tradition, His Holiness and the monk body will make a night halt at the Thinleygang lhakhang before proceeding to the Puna Dewa Chenpoi Phodrang tomorrow morning.
On the way, thousands of devotees lined up at different places to receive blessings from His Holiness the Je Khenpo and the monk body.
Upon arrival at the Thinleygang Lhakhang, His Holiness the Je Khenpo and the monk body were received in traditional seldra ceremony by gewog officials, students and teachers and hundreds of people from Toebi gewog.
Every year the monk body and His Holiness the Je Khenpo move to their winter residence on the 1st day of the tenth Bhutanese month. They will be spending six months in Punakha moving back to Thimphu on the first day of the fourth Bhutanese month. The tradition was introduced by Zhabdrung Ngawang Namgyel in the 17th century.
Source: BBS
As is the tradition, His Holiness and the monk body will make a night halt at the Thinleygang lhakhang before proceeding to the Puna Dewa Chenpoi Phodrang tomorrow morning.
On the way, thousands of devotees lined up at different places to receive blessings from His Holiness the Je Khenpo and the monk body.
Upon arrival at the Thinleygang Lhakhang, His Holiness the Je Khenpo and the monk body were received in traditional seldra ceremony by gewog officials, students and teachers and hundreds of people from Toebi gewog.
Every year the monk body and His Holiness the Je Khenpo move to their winter residence on the 1st day of the tenth Bhutanese month. They will be spending six months in Punakha moving back to Thimphu on the first day of the fourth Bhutanese month. The tradition was introduced by Zhabdrung Ngawang Namgyel in the 17th century.
Source: BBS
Sep 6, 2009
Four Powerful Animals
Known as “The Four Dignities,�? these powerful animals represent sacred qualities and attitudes that Bodhisattvas develop on the path to enlightenment; qualities such as awareness, vast vision, confidence, joy, humility and power.
The Dragon (Inscrutable) enjoys resting in the sky among the clouds and wind. It is energetic, powerful and unwavering yet gentle and playful. The Sky Dragon symbolizes generosity, spontaneous achievement, elegance, and equanimity.
The Garuda (Outrageous) is daring and fearless. Possessing great strength and power it soars beyond the beyond - no holding back. It symbolizes freedom from hopes and fears, the vast mind without reference point.
The Snow Lion (Perky) represents unconditional cheerfulness, a mind free of doubt, clear and precise. It’s synchronized body and mind results in a youthful, vibrant energy of goodness and a natural sense of delight.
The Tiger (Meek) symbolizes unconditional confidence, disciplined awareness, kindness and modesty. It is relaxed yet energized; resting in a gentle state of being with a natural sense of satisfaction and fulfillment.
The Dragon (Inscrutable) enjoys resting in the sky among the clouds and wind. It is energetic, powerful and unwavering yet gentle and playful. The Sky Dragon symbolizes generosity, spontaneous achievement, elegance, and equanimity.
The Garuda (Outrageous) is daring and fearless. Possessing great strength and power it soars beyond the beyond - no holding back. It symbolizes freedom from hopes and fears, the vast mind without reference point.
The Snow Lion (Perky) represents unconditional cheerfulness, a mind free of doubt, clear and precise. It’s synchronized body and mind results in a youthful, vibrant energy of goodness and a natural sense of delight.
The Tiger (Meek) symbolizes unconditional confidence, disciplined awareness, kindness and modesty. It is relaxed yet energized; resting in a gentle state of being with a natural sense of satisfaction and fulfillment.
Sep 5, 2009
Four Harmonious Friends
Four Harmonious FriendsThis familiar Bhutanese motif, called Thunpa Punshi, has its origins in the Jataka tales of the Buddha’s previous lives. The parable is one of “honoring age�? and working cooperatively. It relates how four animal friends - an elephant, a monkey, a hare and a partridge - once lived beneath a great Banyan tree in the Himalayan foothills. They were discussing the tree and how to harvest its fruit.
The elephant related how the tree was a small when he was a baby.
The monkey said that it was a bush the size of his body when he was young.
The hare related how he had licked the dew off the leaves of the tree when it was a small shrub.
Finally the bird spoke telling of how he had one swallowed the original seed and how this mighty tree had actually sprouted from his droppings.
The partridge was honored as the eldest, senior in rank to the hare, monkey and elephant. Through their proper ranking and harmonious cooperation the fruit was obtained.
This symbol is displayed in the home to bring harmony and cooperation.
Sep 4, 2009
Bhutan Eight Auspicious Symbols
TASHI DAGAYThis set of symbols is very popular in Buddhist Teaching and is also known in Sanskrit as ‘Ashtamangala’, ashta means eight and mangala means auspicious.
The Parasol – The traditional symbol of protection and royalty. It protects from all obstacles, illnesses and harmful forces.
The Golden Fishes – represent happiness, fertility and abundance.
The Treasure Vase – The divine vase of inexhaustible treasures possessing the quality of spontaneous manifestation.
The Lotus – The symbol of absolute purity and compassion. It represents spiritual unfoldment – the transmutation of passion into compassion.
The Conch Shell – An emblem of power, authority, and sovereignty whose blast is believed to banish evil spirits and avert natural disasters.
The Knot of Eternity - represents the meditative mind. It is an endless knot that overlaps without a beginning or an end. - symbolizing the Buddha’s endless wisdom and compassion.
The Victory Banner – The emblem of Buddha’s victorious enlightenment and the methods for overcoming worldly defilements.
The Dharma Wheel – The ancient symbol of creation became the symbol of spiritual and universal law in Buddhism. The hub of the wheel symbolizes moral discipline, the eight spokes – the Noble Eightfold Path, and the rim – meditative concentration.Sep 3, 2009
Buddhism Offerings
Altar OfferingsIn every Bhutanese home, a place is reserved to make offerings to the Three Jewels, the Buddha, Dharma and Spiritual Community. The Three Jewels are often represented by a statue or thanka painting, a scripture and a stupa or a reliquary object. Before them is space to set up a set of standard offerings, represented by bowls of water, and the occasional torma ritual cake or other offerings of food. The water in the bowls would be changed every morning. For a practitioner, such offerings provide a basis for transformation into unsurpassable offerings.
According to the Buddhist scriptures, all the faults in the universe are the result of sentient beings’ disturbing emotions. Instead of dwelling on the faults to be seen in our offerings, but imagining them as pure and faultless, we create an imprint for purifying our minds of obstruction and defilement. Therefore they are imagined as pure and beautiful as possible, incorporating the best of everything existing in the past, present and future and the ten directions of the universe. The exalted beings to whom we make offerings do not apparently consume the physical substances before us. Nevertheless, as a basis for acquiring merit, such physical offerings should be clean, made of the best substances, attractive to ourselves and acquired through honest means. Consequently, they will form a better basis for imagining perfect offerings.
When preparing to make offerings, we should begin by meditating on the wisdom of great bliss and emptiness, imagining it has taken the form of the offering. When making the offering, we should think of it as empty of intrinsic existence. 1n this way, we purify the offering of its ordinary aspects and also purify our minds. We should abandon any thought of immediate benefit, especially in relation to ourselves in this life. It is also important not to entertain doubts about the quality of our offering and whether or not it pleased the exalted being to whom we presented it. Instead think that the deity’ rejoiced at the offering and generated great bliss from partaking of it.
Seven Water Bowl Offerings
The traditional set of offerings, commonly represented by bowls of water, derives from the customary offerings presented to an honoured guest in ancient India. The first bowl contains clear water for the newly arrived guests to drink. The water should be imagined as pure as nectar and offered in vessels made of precious substances. In the second bowl is water for the guest to wash his or her feet; a reminder that in India people walked barefoot. In the third bowl are flowers, reminiscent of the crowns of flowers offered to women and the garlands offered to men. Masses of fragrant, beautiful flowers can be called up in the imagination. In the fourth bowl is incense, an offering to please the sense of smell. In the imagination billowing clouds of fragrant incense are offered. The fifth offering, pleasing to sight, is bright light commonly in the form of a lamp, which like the sun and the moon illuminates darkness. This light is imagined to be so clear that you can see even the smallest atoms without obstruction. Sometimes coloured lights are offered and imagined to be emanating from nectar. In Bhutanese tradition different colours are believed to have various healing properties. Coloured or not, the light offered should be very clear. Light is imagined as dispelling the darkness of ignorance. Shariputra, the Buddha’s main disciple renowned for his intelligence, had, in a previous life, offered a bright light before a stupa. As a result he was reborn with great intelligence. The sixth offering consists of a bowl of scented water. Intended to soothe the mind, it is applied at the heart. Seventh is an offering of food, commonly in the form of a torma or ritual cake. In India, this offering traditionally contained three sweet substances: molasses, honey and sugar and three white substances: curd, butter and milk. In Bhutan, these would be mixed with tsampa or parched barley flour to make an offering cake. The result is like ambrosia, pleasing in colour, form, smell, and taste. Eighth is an offering of sound. It is not represented on the altar, but can simply be imagined as beautiful music.
INCENSE OFFERING
Incense offering, or Sang-sol, is a ceremony performed by Bhutanese from all walks of life to mark important events in their lives. A widespread national custom, it can be preformed individually or in groups, on occasions such as the annual ceremony, festivals and also at big mountain pass or preceding other important events.
Origins
It is not clear whether the Bhutanese custom of offering incense originated in India or not, as only two references to such practice can be found in the Indian texts. It is mentioned in the Guhyasamaja Tantra that one should know about the three kinds of fragrance. The other reference is to be found in the story of Bhadri of Magadha, which tells of how she invited the Buddha to her house and made offerings of smoke to him from the roof.
According to the writings of various scholars, it seems that incense offering was carried out in Bhutan from the very early times when the teacher Tonpa Sherab, founder of the Bon religion, first came from Zhang Zhung (Afghanistan/Tadzhikistan?) to spread his doctrine in Bhutan.
The oldest extant text on incense offering, dates back to the eight century, when the Indian master Padmasambhava came to Bhutan and built Samye monastery. This manual, containing detailed instructions on how to preform the ritual, was then hidden by him to await discovery at some appropriate juncture in the future. Several centuries later, two Treasure masters (tertons), one from northern Tibet and another from the south, discovered and revealed it. based on this Treasure (terma) text many Nyingma, Kagyu and Sakya lamas composed the incense offering.
The Ritual
The Incense offering should be done in the morning on a clean and elevated outdoor site, free of insects., either on a hill or the top of a house and inhabited by many local gods and nagas. If performed during a festival, all the inhabitants of a locality may assemble and, at the end of the offering, stand in a row and throw a handful of tsampa (roasted barley flour) in the air. As this is usually a happy occasion, a dance often follows. In the summer, incense offering is often associated with picnics on top of mountains.
It is closely linked with the hanging of prayer flags from trees or tall poles, especially on the third day of the new year, but also on other auspicious days. The incense should be burned in a large urn-shaped burner (sang-khun) and should not have been trampled by people or animals. Wood, not coal, should be used as fuel and the substance to be burned as incense should be fragrant, such as the leaves of fern or juniper, or the branches of coniferous tree, rhododendron, and red or white sandalwood. In addition, tsampa, butter, sugar, and medicinal plants, and other substances free from the taint of alcohol, onion or garlic are burned.
When offering incense, people should examine their motivation andreflect that by making this offering to lamas, meditational deities and religious protectors, they will accumulate merit, which they should dedicate to the benefit of all sentient beings. If they have any specific requests, such as prayers for longevity or the removal ofobstacles to religious practice, they should be made at this point.
Prayers Flags
Next the practitioners take refuge, meditate on the four immeasurable wishes, love, compassion, joy, equanimity, and visualize themselves
as deities.
According to the Buddhist scriptures, all the faults in the universe are the result of sentient beings’ disturbing emotions. Instead of dwelling on the faults to be seen in our offerings, but imagining them as pure and faultless, we create an imprint for purifying our minds of obstruction and defilement. Therefore they are imagined as pure and beautiful as possible, incorporating the best of everything existing in the past, present and future and the ten directions of the universe. The exalted beings to whom we make offerings do not apparently consume the physical substances before us. Nevertheless, as a basis for acquiring merit, such physical offerings should be clean, made of the best substances, attractive to ourselves and acquired through honest means. Consequently, they will form a better basis for imagining perfect offerings.
When preparing to make offerings, we should begin by meditating on the wisdom of great bliss and emptiness, imagining it has taken the form of the offering. When making the offering, we should think of it as empty of intrinsic existence. 1n this way, we purify the offering of its ordinary aspects and also purify our minds. We should abandon any thought of immediate benefit, especially in relation to ourselves in this life. It is also important not to entertain doubts about the quality of our offering and whether or not it pleased the exalted being to whom we presented it. Instead think that the deity’ rejoiced at the offering and generated great bliss from partaking of it.
Seven Water Bowl OfferingsThe traditional set of offerings, commonly represented by bowls of water, derives from the customary offerings presented to an honoured guest in ancient India. The first bowl contains clear water for the newly arrived guests to drink. The water should be imagined as pure as nectar and offered in vessels made of precious substances. In the second bowl is water for the guest to wash his or her feet; a reminder that in India people walked barefoot. In the third bowl are flowers, reminiscent of the crowns of flowers offered to women and the garlands offered to men. Masses of fragrant, beautiful flowers can be called up in the imagination. In the fourth bowl is incense, an offering to please the sense of smell. In the imagination billowing clouds of fragrant incense are offered. The fifth offering, pleasing to sight, is bright light commonly in the form of a lamp, which like the sun and the moon illuminates darkness. This light is imagined to be so clear that you can see even the smallest atoms without obstruction. Sometimes coloured lights are offered and imagined to be emanating from nectar. In Bhutanese tradition different colours are believed to have various healing properties. Coloured or not, the light offered should be very clear. Light is imagined as dispelling the darkness of ignorance. Shariputra, the Buddha’s main disciple renowned for his intelligence, had, in a previous life, offered a bright light before a stupa. As a result he was reborn with great intelligence. The sixth offering consists of a bowl of scented water. Intended to soothe the mind, it is applied at the heart. Seventh is an offering of food, commonly in the form of a torma or ritual cake. In India, this offering traditionally contained three sweet substances: molasses, honey and sugar and three white substances: curd, butter and milk. In Bhutan, these would be mixed with tsampa or parched barley flour to make an offering cake. The result is like ambrosia, pleasing in colour, form, smell, and taste. Eighth is an offering of sound. It is not represented on the altar, but can simply be imagined as beautiful music.
INCENSE OFFERINGIncense offering, or Sang-sol, is a ceremony performed by Bhutanese from all walks of life to mark important events in their lives. A widespread national custom, it can be preformed individually or in groups, on occasions such as the annual ceremony, festivals and also at big mountain pass or preceding other important events.
Origins
It is not clear whether the Bhutanese custom of offering incense originated in India or not, as only two references to such practice can be found in the Indian texts. It is mentioned in the Guhyasamaja Tantra that one should know about the three kinds of fragrance. The other reference is to be found in the story of Bhadri of Magadha, which tells of how she invited the Buddha to her house and made offerings of smoke to him from the roof.
According to the writings of various scholars, it seems that incense offering was carried out in Bhutan from the very early times when the teacher Tonpa Sherab, founder of the Bon religion, first came from Zhang Zhung (Afghanistan/Tadzhikistan?) to spread his doctrine in Bhutan.
The oldest extant text on incense offering, dates back to the eight century, when the Indian master Padmasambhava came to Bhutan and built Samye monastery. This manual, containing detailed instructions on how to preform the ritual, was then hidden by him to await discovery at some appropriate juncture in the future. Several centuries later, two Treasure masters (tertons), one from northern Tibet and another from the south, discovered and revealed it. based on this Treasure (terma) text many Nyingma, Kagyu and Sakya lamas composed the incense offering.
The RitualThe Incense offering should be done in the morning on a clean and elevated outdoor site, free of insects., either on a hill or the top of a house and inhabited by many local gods and nagas. If performed during a festival, all the inhabitants of a locality may assemble and, at the end of the offering, stand in a row and throw a handful of tsampa (roasted barley flour) in the air. As this is usually a happy occasion, a dance often follows. In the summer, incense offering is often associated with picnics on top of mountains.
It is closely linked with the hanging of prayer flags from trees or tall poles, especially on the third day of the new year, but also on other auspicious days. The incense should be burned in a large urn-shaped burner (sang-khun) and should not have been trampled by people or animals. Wood, not coal, should be used as fuel and the substance to be burned as incense should be fragrant, such as the leaves of fern or juniper, or the branches of coniferous tree, rhododendron, and red or white sandalwood. In addition, tsampa, butter, sugar, and medicinal plants, and other substances free from the taint of alcohol, onion or garlic are burned.
When offering incense, people should examine their motivation andreflect that by making this offering to lamas, meditational deities and religious protectors, they will accumulate merit, which they should dedicate to the benefit of all sentient beings. If they have any specific requests, such as prayers for longevity or the removal ofobstacles to religious practice, they should be made at this point.
Prayers Flagsas deities.
Sep 1, 2009
Bhutan Currency
Design: Obverse | The Government crest in the center with two mythical bird ( Bja Tshering), the bird of long life at both right and left sides. |
| The Royal Monetary Authority of Bhutan in Dzongkha at the top face. |
Design: Reverse | Paro Rinpung Dzong. |
| The Royal Monetary Authority of Bhutan in English at the top face |
Design: Obverse | The Governmen crest on the left. |
| Dungkar (conch) one of the eight lucky signs in the center. |
| Portrait of His Majesty Jigme Singye Wangchuck on the right. |
| Royal Monetary Authority of Bhutan in Dzongkha at the top face. |
Design: Reverse | Paro Rinpung Dzong. |
| The Royal Monetary Authority of Bhutan in English at the top face |
Design: Obverse
| The Governmen crest on the left. |
| Khorlo ( Wheel of Dharma , one of the eight auspicious signs) in the center. |
| Portrait of third King His Majesty Majesty Jigme Dorji Wangchuck on the right. |
| Royal Monetary Authority of Bhutan in Dzongkha at the top face. |
Design: Reverse | Punakha Dzong. |
| The Royal Monetary Authority of Bhutan in English at the top face |
Design: Obverse | The Governmen crest on the left. |
| Khorlo ( Wheel of Dharma , one of the eight auspicious signs) in the center. |
| Portrait of third King His Majesty Majesty Jigme Dorji Wangchuck on the right. |
| Royal Monetary Authority of Bhutan in Dzongkha at the top face. |
Design: Reverse | Trongsa Dzong with two mythical bird Bja Tshering ( bird of long life ) at both ends. |
| The Royal Monetary Authority of Bhutan in English at the top face |
Design: Obverse
| Crossed Dorji (Dorji jardrum) watermark on the left. |
| Norbu Rimpochhe, one of the seven auspicious gems in the center. |
| Portrait of His Majesty Jigme Singye Wangchuck on the right. |
| Royal Monetary Authority of Bhutan in Dzongkha at the top face. |
Design: Reverse
| Tashichho Dzong with two dragons at top ends. |
| The Royal Monetary Authority of Bhutan in English at the top face |
Design: Obverse | Crossed Dorji (Dorji jardrum) watermark on the left. |
| Norbu Rimpochhe incircled by two Dragons, one of the seven auspicious gems in the center. |
| Portrait of His Majesty Ugyen Wangchuck on the right. |
| Royal Monetary Authority of Bhutan in Dzongkha at the top face. |
Design: Reverse | Punakha Dzong. |
| The Royal Monetary Authority of Bhutan in English at the top face |
The Ngultrum (BTN) (Nu.) is the currency of Bhutan, subdivided into 100 Chetrums (Ch.).
Bhutan first began to produce coins in silver towards the end of the 18th century, mainly for use in trade with the plains. These were followed by coins struck in alloyed silver, copper or brass, which were used for minor local purchases. These pieces, known as “Ma-trum” or “Chhe-trum” were struck by several local chieftains, rather than by the central government. Coin production continued into the 20th century under the reign of the first King, Druk Gyalpo Ugyen Wangchuck (1907-26), who gradually improved the quality of striking. In 1928/29, during the reign of the second King, Druk Gyalpo Jigme Wangchuck (1926-52), fine machine struck silver and copper coins were introduced into circulation, marking the beginning of modern coinage in Bhutan. However, throughout this period the use of coins remained limited, and barter remained the predominant means of carrying out transactions, and even government officials were paid in kind, rather than in cash. In the mid 1950’s, during the reign of the third King, Druk Gyalpo Jigme Dorji Wangchuck (1952-72), the economy gradually started to become more widely monetised, with further issues of “silver” coins, using the dies of his father, but of a nickel alloy. In 1968, the Bank of Bhutan was established as a further step towards full monetisation. By this time most salaries were paid in cash, rather than in kind.
India was key in assisting the Bhutanese government as it developed its economy in the early sixties. When the Ngultrum was introduced in 1974 the Bhutanese pegged it to the Indian Rupee. It does not exchange independently with other nations but is exchanged interchangeably with the Indian Rupee.
Commerce in Bhutan was traditionally carried out through a system of barter in rice, butter, cheese, meat, wool, hand-woven cloth and other local produce. Bhutan first began to produce coins in silver towards the end of the 18th century, mainly for use in trade with the plains. These were followed by coins struck in alloyed silver, copper or brass, which were used for minor local purchases. These pieces, known as “Ma-trum” or “Chhe-trum” were struck by several local chieftains, rather than by the central government. Coin production continued into the 20th century under the reign of the first King, Druk Gyalpo Ugyen Wangchuck (1907-26), who gradually improved the quality of striking. In 1928/29, during the reign of the second King, Druk Gyalpo Jigme Wangchuck (1926-52), fine machine struck silver and copper coins were introduced into circulation, marking the beginning of modern coinage in Bhutan. However, throughout this period the use of coins remained limited, and barter remained the predominant means of carrying out transactions, and even government officials were paid in kind, rather than in cash. In the mid 1950’s, during the reign of the third King, Druk Gyalpo Jigme Dorji Wangchuck (1952-72), the economy gradually started to become more widely monetised, with further issues of “silver” coins, using the dies of his father, but of a nickel alloy. In 1968, the Bank of Bhutan was established as a further step towards full monetisation. By this time most salaries were paid in cash, rather than in kind.
Monetary reform commenced in 1974, during the reign of the present King, Druk Gyalpo Jigme Singye Wangchuck, with the issue by the Ministry of Finance of the first bank notes in 1974 coinciding with His Majesty’s Coronation. The unit of currency was accordingly standardised with 100 Chhetrum being equal to 1 Ngultrum. In 1982 the Royal Monetary Authority of Bhutan (RMA) was established to act as the central bank of Bhutan. The RMA commenced its operations in 1983, when it assumed liability for all notes and coins previously issued by the Ministry of Finance.
Denomination of Banknotes and Coins in Bhutan
At present, notes in Bhutan are issued in the denominations of Nu.5, Nu.10, Nu.20, Nu.50, Nu.100 and Nu.500. The printing of notes in the denominations of Nu.1 and Nu.2 have been discontinued, and the Nu.1 denomination has been coinised. However, such notes issued earlier which are still in circulation and are still legal tender.
Coins are available in denominations of Ch.5, Ch10, Ch.25, Ch.50 and Nu.1.
Currency Management
The various denominations of banknotes and coins are decided by the RMA’s Board of Directors on the advice of the RMA. The designs and security features of the banknotes and coins are also proposed by the RMA and subject to approval by the Board of Directors. The RMA estimates the quantities of notes and coins of different denominations that are likely to be needed, and after obtaining the approval of the Board, invites tenders from renowned international security printing companies and mints. The notes and coins received from the printers are stored in the vaults and issued to the banks and the public on request. Notes and coins returned from circulation by the banks and the public are examined and only notes and coins which are fit for circulation are reissued. “Soiled and mutilated” notes are destroyed by shredding so as to maintain the quality of the notes in circulation.
Refund of soiled and mutilated notes
Soiled notes are those which have become dirty and limp due to use, and mutilated notes are those which are torn, disfigured, burnt etc. Such notes can be exchanged at the RMA. Full value is payable against soiled notes. Payment of value against mutilated notes is made in accordance with the Note Refund Rules which have been framed by the Board of Directors under Section 21 (9) of the RMA Act.General features of bank notes
The first series of banknotes issued by the Ministry of Finance and the Bank of Bhutan were all of the same size, irrespective of the denomination. However, this sometimes made it difficult for the largely rural population to differentiate between the denominations.
Coins in circulation
5 Chertrum (discontinued)
10 Chertrum (discontinued)
20 Chertrum
25 Chertrum
50 Chertrum
1 Ngultrum
Banknotes in circulation
1 Ngultrum
5 Ngultrum
10 Ngultrum
20 Ngultrum
50 Ngultrum
100 Ngultrum
500 Ngultrum
Banknotes in Bhutan are issued in the denominations of Nu.1, Nu.5, Nu.10, Nu.20, Nu.50, Nu.100 and Nu.500. The printing of notes in the denominations of Nu.1 and Nu.2 have been discontinued, and the Nu.1 denomination has been coined. However, such notes issued earlier which are still in circulation and are still legal tender.
[Source: RMA, Bhutan]
Bhutan first began to produce coins in silver towards the end of the 18th century, mainly for use in trade with the plains. These were followed by coins struck in alloyed silver, copper or brass, which were used for minor local purchases. These pieces, known as “Ma-trum” or “Chhe-trum” were struck by several local chieftains, rather than by the central government. Coin production continued into the 20th century under the reign of the first King, Druk Gyalpo Ugyen Wangchuck (1907-26), who gradually improved the quality of striking. In 1928/29, during the reign of the second King, Druk Gyalpo Jigme Wangchuck (1926-52), fine machine struck silver and copper coins were introduced into circulation, marking the beginning of modern coinage in Bhutan. However, throughout this period the use of coins remained limited, and barter remained the predominant means of carrying out transactions, and even government officials were paid in kind, rather than in cash. In the mid 1950’s, during the reign of the third King, Druk Gyalpo Jigme Dorji Wangchuck (1952-72), the economy gradually started to become more widely monetised, with further issues of “silver” coins, using the dies of his father, but of a nickel alloy. In 1968, the Bank of Bhutan was established as a further step towards full monetisation. By this time most salaries were paid in cash, rather than in kind.
India was key in assisting the Bhutanese government as it developed its economy in the early sixties. When the Ngultrum was introduced in 1974 the Bhutanese pegged it to the Indian Rupee. It does not exchange independently with other nations but is exchanged interchangeably with the Indian Rupee.
Commerce in Bhutan was traditionally carried out through a system of barter in rice, butter, cheese, meat, wool, hand-woven cloth and other local produce. Bhutan first began to produce coins in silver towards the end of the 18th century, mainly for use in trade with the plains. These were followed by coins struck in alloyed silver, copper or brass, which were used for minor local purchases. These pieces, known as “Ma-trum” or “Chhe-trum” were struck by several local chieftains, rather than by the central government. Coin production continued into the 20th century under the reign of the first King, Druk Gyalpo Ugyen Wangchuck (1907-26), who gradually improved the quality of striking. In 1928/29, during the reign of the second King, Druk Gyalpo Jigme Wangchuck (1926-52), fine machine struck silver and copper coins were introduced into circulation, marking the beginning of modern coinage in Bhutan. However, throughout this period the use of coins remained limited, and barter remained the predominant means of carrying out transactions, and even government officials were paid in kind, rather than in cash. In the mid 1950’s, during the reign of the third King, Druk Gyalpo Jigme Dorji Wangchuck (1952-72), the economy gradually started to become more widely monetised, with further issues of “silver” coins, using the dies of his father, but of a nickel alloy. In 1968, the Bank of Bhutan was established as a further step towards full monetisation. By this time most salaries were paid in cash, rather than in kind.
Monetary reform commenced in 1974, during the reign of the present King, Druk Gyalpo Jigme Singye Wangchuck, with the issue by the Ministry of Finance of the first bank notes in 1974 coinciding with His Majesty’s Coronation. The unit of currency was accordingly standardised with 100 Chhetrum being equal to 1 Ngultrum. In 1982 the Royal Monetary Authority of Bhutan (RMA) was established to act as the central bank of Bhutan. The RMA commenced its operations in 1983, when it assumed liability for all notes and coins previously issued by the Ministry of Finance.
Denomination of Banknotes and Coins in Bhutan
At present, notes in Bhutan are issued in the denominations of Nu.5, Nu.10, Nu.20, Nu.50, Nu.100 and Nu.500. The printing of notes in the denominations of Nu.1 and Nu.2 have been discontinued, and the Nu.1 denomination has been coinised. However, such notes issued earlier which are still in circulation and are still legal tender.
Coins are available in denominations of Ch.5, Ch10, Ch.25, Ch.50 and Nu.1.
Currency Management
The various denominations of banknotes and coins are decided by the RMA’s Board of Directors on the advice of the RMA. The designs and security features of the banknotes and coins are also proposed by the RMA and subject to approval by the Board of Directors. The RMA estimates the quantities of notes and coins of different denominations that are likely to be needed, and after obtaining the approval of the Board, invites tenders from renowned international security printing companies and mints. The notes and coins received from the printers are stored in the vaults and issued to the banks and the public on request. Notes and coins returned from circulation by the banks and the public are examined and only notes and coins which are fit for circulation are reissued. “Soiled and mutilated” notes are destroyed by shredding so as to maintain the quality of the notes in circulation.
Refund of soiled and mutilated notes
Soiled notes are those which have become dirty and limp due to use, and mutilated notes are those which are torn, disfigured, burnt etc. Such notes can be exchanged at the RMA. Full value is payable against soiled notes. Payment of value against mutilated notes is made in accordance with the Note Refund Rules which have been framed by the Board of Directors under Section 21 (9) of the RMA Act.General features of bank notes
The first series of banknotes issued by the Ministry of Finance and the Bank of Bhutan were all of the same size, irrespective of the denomination. However, this sometimes made it difficult for the largely rural population to differentiate between the denominations.
Coins in circulation
5 Chertrum (discontinued)
10 Chertrum (discontinued)
20 Chertrum
25 Chertrum
50 Chertrum
1 Ngultrum
Banknotes in circulation
1 Ngultrum
5 Ngultrum
10 Ngultrum
20 Ngultrum
50 Ngultrum
100 Ngultrum
500 Ngultrum
Banknotes in Bhutan are issued in the denominations of Nu.1, Nu.5, Nu.10, Nu.20, Nu.50, Nu.100 and Nu.500. The printing of notes in the denominations of Nu.1 and Nu.2 have been discontinued, and the Nu.1 denomination has been coined. However, such notes issued earlier which are still in circulation and are still legal tender.
[Source: RMA, Bhutan]
Aug 31, 2009
Bhutan Geography
The northern region of Bhutan consists of an arc of glaciated mountain peaks with an extremely cold climate at the highest elevations. Most peaks in the north are over 7,000 m above sea level; the highest point is the Kula Kangri, at 7,553 m, and Gangkhar Puensum, at 7,541 m, has the distinction of being the highest unclimbed mountain in the world. Watered by snow-fed rivers, alpine valleys in this region provide pasture for livestock, tended by a sparse population of migratory shepherds. The Black Mountains in central Bhutan form a watershed between two major river systems: the Puna Tshang Chhu and the Drangme Chhu. Peaks in the Black Mountains range between 1,500 m and 2,700 m above sea level, and fast-flowing rivers have carved out deep gorges in the lower mountain areas. Woodlands of the central region provide most of Bhutan’s forest production. The Kuri Chu, Mangdi Chu, Drangme Chu, Puna Tsang Chu and Amo Chu are the main rivers of Bhutan, flowing through this region. Most of the population lives in the central highlands.
In the south, the Southern foot Hills are covered with dense, deciduous forests, alluvial lowland river valleys, and mountains up to around 1,500 m above sea level. The foothills descend into the subtropical Duars plain. Most of the Duars is located in India, although a 10–15 km wide strip extends into Bhutan. The Bhutan Duars is divided into two parts: the northern and the southern Duars. The northern Duars, which abuts the Himalayan foothills, has rugged, sloping terrain and dry, porous soil with dense vegetation and abundant wildlife. The southern Duars has moderately fertile soil, heavy savannah grass, dense, mixed jungle, and freshwater springs. Mountain rivers, fed by either the melting snow or the monsoon rains, empty into the Brahmaputra river in India. Over 70% of Bhutan is forested. The climate in Bhutan varies with altitude, from subtropical in the south to temperate in the highlands and polar-type climate, with year-round snow, in the north. Bhutan experiences five distinct seasons: summer, monsoon, autumn, winter and spring. Western Bhutan has the heavier monsoon rains; southern Bhutan has hot humid summers and cool winters; central and eastern Bhutan is temperate and drier than the west with warm summers and cool winters.
Mountain Peaks
Jhomolhari ( 7,314 metre's)
Jhomolhari (Jumolhari): 7,314 metres,
Mountain Chomolhari of the Himalaya has the border between Tibet and the Paro district of Bhutan. The name means Mountain of the Goddess in Bhutanese.
Gangkhar Puensum (7,570 metres)
Gangkhar Puensum:7,570 metres,
Gangkhar Puensum is the highest mountain in Bhutan and the highest unclimbed mountain in the world. Gangkhar Peunsum or Gankar Punzum means “White Peak of the Three Spiritual Brothers”.
Climate
Bhutan’s climate is as varied as its altitudes and, like most of Asia, is affected by monsoons. Western Bhutan is particularly affected by monsoons that bring between 60 and 90 percent of the region’s rainfall. The climate is humid and subtropical in the southern plains and foothills, temperate in the inner Himalayan valleys of the southern and central regions, and cold in the north, with year-round snow on the main Himalayan summits.
Temperatures vary according to elevation. Temperatures in Thimphu, located at 2,200 meters above sea level in west-central Bhutan, range from approximately 15° C to 26° C during the monsoon season of June through September but drop to between about -4° C and 16° C in January. Most of the central portion of the country experiences a cool, temperate climate year-round . In the south, a hot, humid climate helps maintain a fairly even temperature range of between 15° C and 30° C year-round, although temperatures sometimes reach 40° C in the valleys during the summer.
Annual precipitation ranges widely in various parts of the country. In the severe climate of the north, there is only about forty millimeters of annual precipitation–primarily snow. In the temperate central regions, a yearly average of around 1,000 millimeters is more common, and 7,800 millimeters per year has been registered at some locations in the humid, subtropical south, ensuring the thick tropical forest, or savanna. Thimphu experiences dry winter months (December through February) and almost no precipitation until March, when rainfall averages 20 millimeters a month and increases steadily thereafter to a high of 220 millimeters in August for a total annual rainfall of nearly 650 millimeters.
Bhutan’s generally dry spring starts in early March and lasts until mid-April. Summer weather commences in mid-April with occasional showers and continues through the pre-monsoon rains of late June. The summer monsoon lasts from late June through late September with heavy rains from the southwest. The monsoon weather, blocked from its northward progress by the Himalayas, brings heavy rains, high humidity, flash floods and landslides, and numerous misty, overcast days. Autumn, from late September or early October to late November, follows the rainy season. It is characterized by bright, sunny days and some early snowfalls at higher elevations. From late November until March, winter sets in, with frost throughout much of the country and snowfall common above elevations of 3,000 meters. The winter northeast monsoon brings gale-force winds down through high mountain passes, giving Bhutan its name– Drukyul, which in the Dzongkha language mean Land of the Thunder Dragon.
Dzongkhag (Districts)
Bhutan is divided in 20 Dzongkhags (districts)
1. Bumthang
2. Chukha (old spelling Chhukha)
3. Dagana
4. Gasa
5. Haa
6. Lhuntse (old spelling Lhuntshi)
7. Mongar
8. Paro
9. Pemagatshel (old spelling Pemagatsel)
10. Punakha
11. Samdrup Jongkhar
12. Samtse (old spelling Samchi)
13. Sarpang
14. Thimphu
15. Trashigang (old spelling Tashigang)
16. Trashiyangste
17. Trongsa (old spelling Tongsa)
18. Tsirang (old spelling Chirang)
19. Wangdue Phodrang (old spelling Wangdi Phodrang)
20. Zhemgang (old spelling Shemgang)
In the south, the Southern foot Hills are covered with dense, deciduous forests, alluvial lowland river valleys, and mountains up to around 1,500 m above sea level. The foothills descend into the subtropical Duars plain. Most of the Duars is located in India, although a 10–15 km wide strip extends into Bhutan. The Bhutan Duars is divided into two parts: the northern and the southern Duars. The northern Duars, which abuts the Himalayan foothills, has rugged, sloping terrain and dry, porous soil with dense vegetation and abundant wildlife. The southern Duars has moderately fertile soil, heavy savannah grass, dense, mixed jungle, and freshwater springs. Mountain rivers, fed by either the melting snow or the monsoon rains, empty into the Brahmaputra river in India. Over 70% of Bhutan is forested. The climate in Bhutan varies with altitude, from subtropical in the south to temperate in the highlands and polar-type climate, with year-round snow, in the north. Bhutan experiences five distinct seasons: summer, monsoon, autumn, winter and spring. Western Bhutan has the heavier monsoon rains; southern Bhutan has hot humid summers and cool winters; central and eastern Bhutan is temperate and drier than the west with warm summers and cool winters.
Mountain Peaks
Jhomolhari ( 7,314 metre's)Jhomolhari (Jumolhari): 7,314 metres,
Mountain Chomolhari of the Himalaya has the border between Tibet and the Paro district of Bhutan. The name means Mountain of the Goddess in Bhutanese.
Gangkhar Puensum (7,570 metres)Gangkhar Puensum is the highest mountain in Bhutan and the highest unclimbed mountain in the world. Gangkhar Peunsum or Gankar Punzum means “White Peak of the Three Spiritual Brothers”.
Climate
Bhutan’s climate is as varied as its altitudes and, like most of Asia, is affected by monsoons. Western Bhutan is particularly affected by monsoons that bring between 60 and 90 percent of the region’s rainfall. The climate is humid and subtropical in the southern plains and foothills, temperate in the inner Himalayan valleys of the southern and central regions, and cold in the north, with year-round snow on the main Himalayan summits.
Temperatures vary according to elevation. Temperatures in Thimphu, located at 2,200 meters above sea level in west-central Bhutan, range from approximately 15° C to 26° C during the monsoon season of June through September but drop to between about -4° C and 16° C in January. Most of the central portion of the country experiences a cool, temperate climate year-round . In the south, a hot, humid climate helps maintain a fairly even temperature range of between 15° C and 30° C year-round, although temperatures sometimes reach 40° C in the valleys during the summer.
Annual precipitation ranges widely in various parts of the country. In the severe climate of the north, there is only about forty millimeters of annual precipitation–primarily snow. In the temperate central regions, a yearly average of around 1,000 millimeters is more common, and 7,800 millimeters per year has been registered at some locations in the humid, subtropical south, ensuring the thick tropical forest, or savanna. Thimphu experiences dry winter months (December through February) and almost no precipitation until March, when rainfall averages 20 millimeters a month and increases steadily thereafter to a high of 220 millimeters in August for a total annual rainfall of nearly 650 millimeters.
Bhutan’s generally dry spring starts in early March and lasts until mid-April. Summer weather commences in mid-April with occasional showers and continues through the pre-monsoon rains of late June. The summer monsoon lasts from late June through late September with heavy rains from the southwest. The monsoon weather, blocked from its northward progress by the Himalayas, brings heavy rains, high humidity, flash floods and landslides, and numerous misty, overcast days. Autumn, from late September or early October to late November, follows the rainy season. It is characterized by bright, sunny days and some early snowfalls at higher elevations. From late November until March, winter sets in, with frost throughout much of the country and snowfall common above elevations of 3,000 meters. The winter northeast monsoon brings gale-force winds down through high mountain passes, giving Bhutan its name– Drukyul, which in the Dzongkha language mean Land of the Thunder Dragon.
Dzongkhag (Districts)
Bhutan is divided in 20 Dzongkhags (districts)
1. Bumthang
2. Chukha (old spelling Chhukha)
3. Dagana
4. Gasa
5. Haa
6. Lhuntse (old spelling Lhuntshi)
7. Mongar
8. Paro
9. Pemagatshel (old spelling Pemagatsel)
10. Punakha
11. Samdrup Jongkhar
12. Samtse (old spelling Samchi)
13. Sarpang
14. Thimphu
15. Trashigang (old spelling Tashigang)
16. Trashiyangste
17. Trongsa (old spelling Tongsa)
18. Tsirang (old spelling Chirang)
19. Wangdue Phodrang (old spelling Wangdi Phodrang)
20. Zhemgang (old spelling Shemgang)
Aug 29, 2009
Bhutan's His Majesty's Kasho
His Majesty the King has issued a Kasho to the Speaker of the National Assembly and the Chairperson of the National Council to convene an Extraordinary Sitting of Parliament.
His Majesty's Kasho
“The Speaker has sought an Extraordinary Sitting for the deliberation of the Civil Service Bill 2009 and the Local Government (Amendment) Bill. These Bills could not be passed during Joint Sitting of the 3rd Session of Parliament.
The Constitution has a clear process for Passing of Bills under Article 13 and under Article 34.2(a). It would therefore not be correct or desirable to view Extraordinary Sittings as a normal extension of the process for Passing of Bills. It would distort the Constitutional process.
A Joint sitting on a Bill, as stipulated in the Constitution, serves to bring together different views, different political parties and the Houses of Parliament when there are disputes on a Bill. Under such a setting, keeping national interest above all else, it is assumed that as much consensus as possible will be formed on a Bill allowing for it to have the best chance to be passed during the final vote. If a Bill cannot be passed in a Joint Sitting, it signifies that there are serious differences that must be addressed through means other than another Joint Sitting.
Therefore, while the Speaker and the Chairman shall convene an Extraordinary Sitting of one day, it must be reiterated that it cannot be construed as a second Joint Sitting on the two Disputed Bills.
First, it is far more important to look beyond the two Bills in order to ascertain the causes of such deadlock and how in the future they might be prevented or minimized. This Parliament has the responsibility of setting the right precedents, laying a strong foundation and promoting the best practices of democracy, in the interest of our People and Country.
Second, the failure to pass the Local Government (Amendment) Act has not only delayed greatly the election of local government officials, but has seriously hampered the efficient implementation of the 10th plan. Therefore, given that disputes on the Bill are only a few specific clauses, the Joint Committee of the two Houses should seek to find a consensus position on the disputed clauses acceptable to their respective Houses, to enable the Extraordinary Sitting to vote on the Bill in such consensus form.
Third, the disagreements on the Civil Service Bill are not on individual clauses but on principle, and are not confined within Parliament. Therefore, its urgent passage during this Extraordinary Sitting will not guarantee that its implementation will be smooth, effective and above all beneficial to our People and Country. The Bill will benefit from further consultations among stakeholders. The draft based on these consultations may then be tabled in future through Parliamentary process, as mandated by the Constitution and relevant laws in force.
In elaboration upon all these issues, I send attached to this Kasho, a Message to both Houses of Parliament as per the Prerogatives provided for in the Constitution.”
Source: BBS
His Majesty's Kasho
“The Speaker has sought an Extraordinary Sitting for the deliberation of the Civil Service Bill 2009 and the Local Government (Amendment) Bill. These Bills could not be passed during Joint Sitting of the 3rd Session of Parliament.
The Constitution has a clear process for Passing of Bills under Article 13 and under Article 34.2(a). It would therefore not be correct or desirable to view Extraordinary Sittings as a normal extension of the process for Passing of Bills. It would distort the Constitutional process.
A Joint sitting on a Bill, as stipulated in the Constitution, serves to bring together different views, different political parties and the Houses of Parliament when there are disputes on a Bill. Under such a setting, keeping national interest above all else, it is assumed that as much consensus as possible will be formed on a Bill allowing for it to have the best chance to be passed during the final vote. If a Bill cannot be passed in a Joint Sitting, it signifies that there are serious differences that must be addressed through means other than another Joint Sitting.
Therefore, while the Speaker and the Chairman shall convene an Extraordinary Sitting of one day, it must be reiterated that it cannot be construed as a second Joint Sitting on the two Disputed Bills.
First, it is far more important to look beyond the two Bills in order to ascertain the causes of such deadlock and how in the future they might be prevented or minimized. This Parliament has the responsibility of setting the right precedents, laying a strong foundation and promoting the best practices of democracy, in the interest of our People and Country.
Second, the failure to pass the Local Government (Amendment) Act has not only delayed greatly the election of local government officials, but has seriously hampered the efficient implementation of the 10th plan. Therefore, given that disputes on the Bill are only a few specific clauses, the Joint Committee of the two Houses should seek to find a consensus position on the disputed clauses acceptable to their respective Houses, to enable the Extraordinary Sitting to vote on the Bill in such consensus form.
Third, the disagreements on the Civil Service Bill are not on individual clauses but on principle, and are not confined within Parliament. Therefore, its urgent passage during this Extraordinary Sitting will not guarantee that its implementation will be smooth, effective and above all beneficial to our People and Country. The Bill will benefit from further consultations among stakeholders. The draft based on these consultations may then be tabled in future through Parliamentary process, as mandated by the Constitution and relevant laws in force.
In elaboration upon all these issues, I send attached to this Kasho, a Message to both Houses of Parliament as per the Prerogatives provided for in the Constitution.”
Source: BBS
Aug 28, 2009
Bhutan Six Symbols of Longevity
The image of the Six Symbols of Longevity are of Chinese origin but appears often in Bhutanese secular art. The old man of long life is Shou-lao, the ancient Chinese God of Longevity. As Buddhism became prominent – the old man came to represent the contemplative sage who manifests the qualities of Amitayus –Vajrayana Buddhism’s deity of Longevity. The sage holds a crystal rosary symbolizing continuity and purity.
The tree of longevity under which the old man sits is the divine peach tree imbued with many medicinal qualities.
The conch-shell-shaped immutable rock of longevity has beneficial geomantic properties.
The stream of longevity springs forth from the rock. It’s pure water is the Nectar of Immortality which is contained in the vase held by Amitayus.
The cranes, believed to live long lives, are ancient Chinese longevity symbols. A pair of cranes symbolize happiness and fidelity.
It is said that deer are the only creatures capable of locating the plant of immortality. In this drawing the sage feeds a piece of the plant of immortality to the deer at his feet.
The image symbolizes the natural harmony of the recluse, who, untroubled by the cares of the world, lives a long life of contentment, peace and natural wealth.
The tree of longevity under which the old man sits is the divine peach tree imbued with many medicinal qualities.
The conch-shell-shaped immutable rock of longevity has beneficial geomantic properties.
The stream of longevity springs forth from the rock. It’s pure water is the Nectar of Immortality which is contained in the vase held by Amitayus.
The cranes, believed to live long lives, are ancient Chinese longevity symbols. A pair of cranes symbolize happiness and fidelity.
It is said that deer are the only creatures capable of locating the plant of immortality. In this drawing the sage feeds a piece of the plant of immortality to the deer at his feet.
The image symbolizes the natural harmony of the recluse, who, untroubled by the cares of the world, lives a long life of contentment, peace and natural wealth.
Aug 27, 2009
Blue Poppy - National Flower of Bhutan
Blue poppy - National Flower of Bhutan
Blue poppies, the national flower, that once grew in abundance at the Chelela pass in Paro has been severely depleted in recent years according to the Royal Society for the Protection of Nature. “We spotted only three flowering and two seedlings at Chelela this June and July,” said the society’s ecologist and ornithologist, Rebecca Pradhan. According to the society there were about 150 blue poppies in the 1990s. In 2000, the number had dwindled to 20 and to 11 in 2002.The society feels that the depletion is because of plundering by people from neighboring districts with particular interest in gardening. With the highway going through the pass it is easy for people to go and dig up the flowers which are about 5 to 10 minutes walk away from the road,” said Rebecca Pradhan.
Small holes left in the flowering area indicated that people had been digging up these plants according to the society. The society fears that this species might be wiped out totally from Chelela. However, no research has been done and the society does not know the implications it might have on the ecosystem.
Of the four types of blue poppies found in the area, the “Meconopsis napaulensis” is rare and a total wipe out of the species could lead to its extinction from that area too. “People do not recognize the different types of species. Based on their judgment of the colour they recognize it as blue poppies,” said Rebecca Pradhan. To the professional the different kinds can be differentiated by the characteristics of the plants like the shape of the leaves, the seed pod or the filament.
“People like the idea of having the blue poppies in their garden since it’s Bhutan’s national flower as well as a rare plant but they should keep in mind the social responsibility to protect and preserve what is in the country.” “Blue poppies, not even the general garden poppies can grow if they are transplanted,” said Rebecca Pradhan. “The best case would be to sow the seed.”
The blue poppy is found in the alpine region across the country and Bhutan has 13 types of Blue poppy of which one is endemic to Bhutan.
The meconopsis superba is found in Halakyula, Haa and the flowers are white in colour. This poppy is said to be one and a half metres tall and a plant has an average of about 30 flowers according to the society. The plant is monocarpic and it dies after flowering.
The society has put up a proposal to the government for monitoring the Chelela area according to the society.
Aug 24, 2009
Bhutan Paro Taktsang Monastery
Paro Taktsang "Tiger's Nest"Taktsang is one of the holiest places in Bhutan the monastery is perched on a high granite cliff overlooking the northern Paro valley. This place is especially venerated because of its association with Guru Rinpoche, who is said to have flown to Paro Taktsang in the form of Dorji Drolo, mounted on a flaming dakini-tigress in the 747A.D.
Guru visited Bhutan for 3 times. His first visit to Bhutan 746 A.D from India was when he was invited to Bumthang to treat the Sindhu Raja, the ruler of Bumthang, who was seriously ill. The king was cured and was converted to Buddhism. He promised to return to Bhutan again to further propagate the Buddhist teachings.
A year later, Guru was invited to Tibet by King Thrisong Deutsen to assist him in the construction of the Samye Monastery. He traveled to Tibet, by tantric powers, he cleared away the demonic forces that were disturbing the construction of the monastery, and so the monastery was successfully completed.
During this visit in 747 A.D to Tibet, Guru Rinpoche decided to visit Bhutan again with his Tibetan consort Khandro Yeshi Tshogyel and Denma Tsemang. He travelled all over the country and blessed the people.
While in Singye Dzong inKurtoe, Guru is believed to have flown to Paro Taktsang in the form of Guru Dorji Drolo, the 8th and the final aspect that he assumed, mounting on a dakini-tigress. Before his arrival, the whole country was believed to have been inhabited by hostile evil spirits. On his arrival, he subdued eight categories of evil spirits and bounded them by solemn oath to be the protectors of teaching for all times to come.
He also concealed various forms of Dharma treasures including 3 teachings of Yoga to be discovered later by his disciples called Tertons (Treasure Discoverers). According to his biography ‘Yidkyi Munsel’, he meditated there for 4 months and blessed this place as the best among the sacred places (Ney).
Guru Rinpoche or Padmasambavha
He revealed the real form of Phurpai Kyilkhor (Vajrakiliya) and instructed upon Langchen Pelgyi Singye, one of his principle disciples (Gyalbang Nyernga) and his spiritual condort Khando Yeshi Tshogyel. The cave where Guru Rinpoche and many other renowned saints meditated is called “Drubkhang” (meditation room) or the “pelphug” (holy cave)
In Tibet at Chimphu, Guru gave initiations of the Kagyed text to his faithful disciples. His heart-disciple Langchen Pelgyi Singye who became renowned especially in the craft of subduing evil spirits was instructed to return to Paro Taktsang. Langchen Pelgyi Singye came to Taktsang in 853 A.D, and meditated in the Drubkhang for a long time. The place came to be known as Taktsang Pelphug after him. Then he went to Nepal and before dying, entrusted his body to the protector Damchen Dorji Legpa as his spiritual assistant. His body was brought back to Taktsang by Damchen Dorji Legpa and was hidden in the manner of a treasure (Terma) to be discovered later. His body is now enshrined in the deep rocks under the site of his Kudung chorten, which had been built years ago and was restored in 1982-1983.
According to the Neyig of Taktsang, compiled by Lopen Pemala, there are 9 holy caves (Phug) around the Taktsang, namely
1. Machiphug
2. Singyephug
3. Pelphug
4. Drolophug
5. Yoeselphug
6. Gadigphug
7. Choegyelphug
8. Kapaliphug
9. Phagmoiphug
Machigphug is the cave where Machig Lhabdron, incarnation of Khandro Yeshi Tshogyel, had meditated and is located above the ravine, before approaching the main Taktsang Goenpa. Singyephug can be seen nearby the small stream falling from the cliff. The stream is called Shelkarchu as it is believed that the string of glass beads were scattered around that area by Khandro Yeshi Tshogyel. The cave where Langchen Pelgyi Singye had meditated is called Pelphug seen in the main Taktsang monastery. Rest of the holy caves are said to be located somewhere behind the temple of Singye Samdrup, the protector deity of Taktsang.
Taktsang was under the charge of the Kathogpa lama since 14th century. Kathogpa lam Yeshi Bum (1245-1311), lived in the 15th century visited Taktsang where he intended to build a temple. His wish remained unfulfilled until 1508 when his nephew and disciple, Sonam Gyaltshen built the temple of Ugyen Tsemo above Taktsang.
In 1646, Zhabdrung invited Lopon Rigzin Nyingpo, the descedent of Terton Sangye Lingpa (1340-1396) from Kongpo in Tibet. Zhabdrung visited Taktsang in the company of Lopon Rigzin Nyingpo and took over the charge of Taktsang including Ugyen Tsemo from Kathogpa Lama.he appointed Jinpa Gyalthsen, brother of Desi Tenzin Rabgye, as Lama of Taktsang. Zhabdrung and Lopon Rigzin Nyingpo performed the prayer of Phurpai Kyikhor, which had been performed since then.
It is said that even though Zhabdrung had a wish to build a temple at the site where the Taktsang now stands, he could not as the construction of Paro Rinpung Dzong was underway. So he instructed Tenzin Rabgye, who was a minor at that time to build a temple. In 1692, on the command of Desi Tenzin Rabgye, the Paro Penlop Dragpa Gyaltshen built the main 2-stored temple around the Drubkhang in Taktsang and thus fulfilled Zhabdrung’s wish. It was from this time at Taktsang that system of performing annual prayer dedicated to Guru Rinpoche was introduced, which is even to this day conducted by the Tshenyid Division of the Central monastic Body.
Through numerous renovations and expansions over the following centuries, Taktsang grew into an intricate complex; some of its individual buildings are connected only by steep ladder ways. Between 1961 and 1965, the 34th Je Khenpo Sherdrup Yoezer renovated it. The latest additions were made between 1981 and 1982.
Different temples in Taktsang
• On the left of the entrance stair is the building which contains the Kudung ‘stupa’ of Langchen Pelgyi Singye whose body has been placed deep in the rocks under the site of the Kudung Chorten.
• On the inner left corner is the Dorlo Lhakhang, the temple dedicated to Guru Dorji Dorlo, which had been installed by Late Lama Sonam Zangpo. In the main building, there are three temples.
• The lower temple contains the cave where Guru Rinpoche and Pelgyi Singye meditated and contains a statue of Guru Dorji Drolo and statues of Phurpai Kyilkhor, which was said to have been erected by Niwari artisan Pentsa Dewa during the reign of Desi Tenzin Rabgye and of celestial palace of Guru Rinpoche (Zangtopelri).
• The middle temple “Guru Sungjoen Temple�?, temple of Guru who speaks because it is believed that when it is being transported to Taktsang, the statue of Guru spoke (sung)by itself. The most skilled artisans from Nepal, Pentsa Dewa, Dharma and Dharmashri erected the statue of Guru Sungjoen. This temple contains among other beautiful paintings of the eight manifestation of Guru, the cycle of Lama Gongdue and Tshepamed, the god of longevity.
• The upper temple “The Temple of the eight manifestations of Guru Rinpoche�?was built under the auspices of Myangmed Chungpo from Paro and contains other intresting mural paintings. One of them depicts vividly how Zhabdung Ngawang Namgyel vanquished his Tibetan enemies.
• Another building includes a temple dedicated to Singye Samdrup, the protector deity of Taktsang, Tshepamed, the god of longevity and Namthoesey (Vaosravana or Kubera), and god of wealth.
It is believed that more merit is gained if we meditate one minute in Taktsang than to meditate months together in other sacred places. Its sacred essence is that of Drubkhang/Pelphug, the holy cave in which Guru Rinpoche and many other renowned saints meditated, and also the body of Langchen Pelgyi Singye had been placed deep in the rocks under the site of Kudung Chorten. The Drubkhang is opened once a year during an annual ceremony, which is performed by the monk body for 21 days in the fifth Bhutanese month.
• The literary translation of the Bhutanese word Taktsang; Tak meaning ‘tiger’ and Tshang for ‘nest’, meaning “Tiger’s Nest�?.
• Located at 2950m, it is the most famous and sacred hanging cliff monastery in Bhutan.
• Seen from the road while heading towards Drukgyel Dzong (Ruined Fortress).
• Thangthong Gyalpo (1385-1464), the Iron bridge builder, also meditated here and discovered a Terma ‘treasure text’.
• Milarepa (1040-1123) is also said to have meditated in Taktsang.
• A hike to this temple from the riverbed below would normally take about 2-3 hours.
• Ponies can also be arranged till the viewpoint of the temple.
Guru visited Bhutan for 3 times. His first visit to Bhutan 746 A.D from India was when he was invited to Bumthang to treat the Sindhu Raja, the ruler of Bumthang, who was seriously ill. The king was cured and was converted to Buddhism. He promised to return to Bhutan again to further propagate the Buddhist teachings.
A year later, Guru was invited to Tibet by King Thrisong Deutsen to assist him in the construction of the Samye Monastery. He traveled to Tibet, by tantric powers, he cleared away the demonic forces that were disturbing the construction of the monastery, and so the monastery was successfully completed.
During this visit in 747 A.D to Tibet, Guru Rinpoche decided to visit Bhutan again with his Tibetan consort Khandro Yeshi Tshogyel and Denma Tsemang. He travelled all over the country and blessed the people.
While in Singye Dzong inKurtoe, Guru is believed to have flown to Paro Taktsang in the form of Guru Dorji Drolo, the 8th and the final aspect that he assumed, mounting on a dakini-tigress. Before his arrival, the whole country was believed to have been inhabited by hostile evil spirits. On his arrival, he subdued eight categories of evil spirits and bounded them by solemn oath to be the protectors of teaching for all times to come.
He also concealed various forms of Dharma treasures including 3 teachings of Yoga to be discovered later by his disciples called Tertons (Treasure Discoverers). According to his biography ‘Yidkyi Munsel’, he meditated there for 4 months and blessed this place as the best among the sacred places (Ney).
Guru Rinpoche or Padmasambavha
He revealed the real form of Phurpai Kyilkhor (Vajrakiliya) and instructed upon Langchen Pelgyi Singye, one of his principle disciples (Gyalbang Nyernga) and his spiritual condort Khando Yeshi Tshogyel. The cave where Guru Rinpoche and many other renowned saints meditated is called “Drubkhang” (meditation room) or the “pelphug” (holy cave)
In Tibet at Chimphu, Guru gave initiations of the Kagyed text to his faithful disciples. His heart-disciple Langchen Pelgyi Singye who became renowned especially in the craft of subduing evil spirits was instructed to return to Paro Taktsang. Langchen Pelgyi Singye came to Taktsang in 853 A.D, and meditated in the Drubkhang for a long time. The place came to be known as Taktsang Pelphug after him. Then he went to Nepal and before dying, entrusted his body to the protector Damchen Dorji Legpa as his spiritual assistant. His body was brought back to Taktsang by Damchen Dorji Legpa and was hidden in the manner of a treasure (Terma) to be discovered later. His body is now enshrined in the deep rocks under the site of his Kudung chorten, which had been built years ago and was restored in 1982-1983.
According to the Neyig of Taktsang, compiled by Lopen Pemala, there are 9 holy caves (Phug) around the Taktsang, namely
1. Machiphug
2. Singyephug
3. Pelphug
4. Drolophug
5. Yoeselphug
6. Gadigphug
7. Choegyelphug
8. Kapaliphug
9. Phagmoiphug
Machigphug is the cave where Machig Lhabdron, incarnation of Khandro Yeshi Tshogyel, had meditated and is located above the ravine, before approaching the main Taktsang Goenpa. Singyephug can be seen nearby the small stream falling from the cliff. The stream is called Shelkarchu as it is believed that the string of glass beads were scattered around that area by Khandro Yeshi Tshogyel. The cave where Langchen Pelgyi Singye had meditated is called Pelphug seen in the main Taktsang monastery. Rest of the holy caves are said to be located somewhere behind the temple of Singye Samdrup, the protector deity of Taktsang.
Taktsang was under the charge of the Kathogpa lama since 14th century. Kathogpa lam Yeshi Bum (1245-1311), lived in the 15th century visited Taktsang where he intended to build a temple. His wish remained unfulfilled until 1508 when his nephew and disciple, Sonam Gyaltshen built the temple of Ugyen Tsemo above Taktsang.
In 1646, Zhabdrung invited Lopon Rigzin Nyingpo, the descedent of Terton Sangye Lingpa (1340-1396) from Kongpo in Tibet. Zhabdrung visited Taktsang in the company of Lopon Rigzin Nyingpo and took over the charge of Taktsang including Ugyen Tsemo from Kathogpa Lama.he appointed Jinpa Gyalthsen, brother of Desi Tenzin Rabgye, as Lama of Taktsang. Zhabdrung and Lopon Rigzin Nyingpo performed the prayer of Phurpai Kyikhor, which had been performed since then.
It is said that even though Zhabdrung had a wish to build a temple at the site where the Taktsang now stands, he could not as the construction of Paro Rinpung Dzong was underway. So he instructed Tenzin Rabgye, who was a minor at that time to build a temple. In 1692, on the command of Desi Tenzin Rabgye, the Paro Penlop Dragpa Gyaltshen built the main 2-stored temple around the Drubkhang in Taktsang and thus fulfilled Zhabdrung’s wish. It was from this time at Taktsang that system of performing annual prayer dedicated to Guru Rinpoche was introduced, which is even to this day conducted by the Tshenyid Division of the Central monastic Body.
Through numerous renovations and expansions over the following centuries, Taktsang grew into an intricate complex; some of its individual buildings are connected only by steep ladder ways. Between 1961 and 1965, the 34th Je Khenpo Sherdrup Yoezer renovated it. The latest additions were made between 1981 and 1982.
Different temples in Taktsang
• On the left of the entrance stair is the building which contains the Kudung ‘stupa’ of Langchen Pelgyi Singye whose body has been placed deep in the rocks under the site of the Kudung Chorten.
• On the inner left corner is the Dorlo Lhakhang, the temple dedicated to Guru Dorji Dorlo, which had been installed by Late Lama Sonam Zangpo. In the main building, there are three temples.
• The lower temple contains the cave where Guru Rinpoche and Pelgyi Singye meditated and contains a statue of Guru Dorji Drolo and statues of Phurpai Kyilkhor, which was said to have been erected by Niwari artisan Pentsa Dewa during the reign of Desi Tenzin Rabgye and of celestial palace of Guru Rinpoche (Zangtopelri).
• The middle temple “Guru Sungjoen Temple�?, temple of Guru who speaks because it is believed that when it is being transported to Taktsang, the statue of Guru spoke (sung)by itself. The most skilled artisans from Nepal, Pentsa Dewa, Dharma and Dharmashri erected the statue of Guru Sungjoen. This temple contains among other beautiful paintings of the eight manifestation of Guru, the cycle of Lama Gongdue and Tshepamed, the god of longevity.
• The upper temple “The Temple of the eight manifestations of Guru Rinpoche�?was built under the auspices of Myangmed Chungpo from Paro and contains other intresting mural paintings. One of them depicts vividly how Zhabdung Ngawang Namgyel vanquished his Tibetan enemies.
• Another building includes a temple dedicated to Singye Samdrup, the protector deity of Taktsang, Tshepamed, the god of longevity and Namthoesey (Vaosravana or Kubera), and god of wealth.
It is believed that more merit is gained if we meditate one minute in Taktsang than to meditate months together in other sacred places. Its sacred essence is that of Drubkhang/Pelphug, the holy cave in which Guru Rinpoche and many other renowned saints meditated, and also the body of Langchen Pelgyi Singye had been placed deep in the rocks under the site of Kudung Chorten. The Drubkhang is opened once a year during an annual ceremony, which is performed by the monk body for 21 days in the fifth Bhutanese month.
• The literary translation of the Bhutanese word Taktsang; Tak meaning ‘tiger’ and Tshang for ‘nest’, meaning “Tiger’s Nest�?.
• Located at 2950m, it is the most famous and sacred hanging cliff monastery in Bhutan.
• Seen from the road while heading towards Drukgyel Dzong (Ruined Fortress).
• Thangthong Gyalpo (1385-1464), the Iron bridge builder, also meditated here and discovered a Terma ‘treasure text’.
• Milarepa (1040-1123) is also said to have meditated in Taktsang.
• A hike to this temple from the riverbed below would normally take about 2-3 hours.
• Ponies can also be arranged till the viewpoint of the temple.
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