BHUTAN HELICOPTER CRASH

 

𝗕𝗵𝘂𝘁𝗮𝗻𝗲𝘀𝗲 𝗟𝗶𝘃𝗲𝘀 𝗮𝗿𝗲 𝗖𝗵𝗲𝗮𝗽

𝘉𝘩𝘶𝘵𝘢𝘯𝘦𝘴𝘦 𝘱𝘦𝘰𝘱𝘭𝘦 𝘮𝘢𝘺 𝘯𝘰𝘵 𝘭𝘪𝘬𝘦 𝘵𝘩𝘦 𝘩𝘦𝘢𝘥𝘪𝘯𝘨 𝘢𝘣𝘰𝘷𝘦, 𝘣𝘶𝘵 𝘪𝘵 𝘪𝘴 𝘢 𝘧𝘢𝘤𝘵 𝘰𝘧 𝘭𝘪𝘧𝘦.

𝘈𝘳𝘰𝘶𝘯𝘥 11 𝘮𝘰𝘯𝘵𝘩𝘴 𝘢𝘨𝘰 𝘰𝘯 3 𝘔𝘢𝘳𝘤𝘩 2023 𝘵𝘩𝘦 𝘯𝘢𝘵𝘪𝘰𝘯 𝘸𝘢𝘴 𝘴𝘩𝘰𝘤𝘬𝘦𝘥 𝘢𝘴 𝘢 𝘩𝘦𝘭𝘪𝘤𝘰𝘱𝘵𝘦𝘳 𝘤𝘳𝘢𝘴𝘩 𝘵𝘰𝘰𝘬 𝘵𝘩𝘦 𝘭𝘪𝘷𝘦𝘴 𝘰𝘧 𝘢 𝘮𝘰𝘵𝘩𝘦𝘳 𝘢𝘯𝘥 𝘺𝘰𝘶𝘯𝘨𝘦𝘳 𝘥𝘢𝘶𝘨𝘩𝘵𝘦𝘳.

𝘛𝘩𝘦 𝘧𝘢𝘵𝘩𝘦𝘳 𝘢𝘯𝘥 𝘦𝘭𝘥𝘦𝘳 𝘥𝘢𝘶𝘨𝘩𝘵𝘦𝘳 𝘸𝘦𝘳𝘦 𝘢𝘭𝘴𝘰 𝘪𝘯 𝘵𝘩𝘦 𝘴𝘢𝘮𝘦 𝘧𝘭𝘪𝘨𝘩𝘵 𝘣𝘶𝘵 𝘵𝘩𝘦𝘺 𝘴𝘶𝘳𝘷𝘪𝘷𝘦𝘥 𝘸𝘪𝘵𝘩 𝘵𝘳𝘢𝘶𝘮𝘢 𝘢𝘯𝘥 𝘪𝘯𝘫𝘶𝘳𝘪𝘦𝘴.

𝘈𝘯 𝘰𝘧𝘧𝘪𝘤𝘪𝘢𝘭 𝘪𝘯𝘷𝘦𝘴𝘵𝘪𝘨𝘢𝘵𝘪𝘰𝘯 𝘩𝘢𝘴 𝘦𝘴𝘵𝘢𝘣𝘭𝘪𝘴𝘩𝘦𝘥 𝘩𝘶𝘮𝘢𝘯 𝘦𝘳𝘳𝘰𝘳 𝘢𝘯𝘥 𝘳𝘦𝘤𝘬𝘭𝘦𝘴𝘴 𝘧𝘭𝘺𝘪𝘯𝘨 𝘢𝘴 𝘵𝘩𝘦 𝘤𝘢𝘶𝘴𝘦 𝘰𝘧 𝘵𝘩𝘦 𝘢𝘤𝘤𝘪𝘥𝘦𝘯𝘵.

𝘛𝘩𝘪𝘴 𝘱𝘢𝘱𝘦𝘳 𝘪𝘯 𝘦𝘢𝘳𝘭𝘺 𝘑𝘢𝘯𝘶𝘢𝘳𝘺 2023 𝘪𝘯 𝘢 𝘥𝘦𝘵𝘢𝘪𝘭𝘦𝘥 𝘪𝘯𝘷𝘦𝘴𝘵𝘪𝘨𝘢𝘵𝘪𝘷𝘦 𝘴𝘵𝘰𝘳𝘺 𝘩𝘢𝘥 𝘸𝘢𝘳𝘯𝘦𝘥 𝘢𝘣𝘰𝘶𝘵 𝘴𝘢𝘧𝘦𝘵𝘺 𝘪𝘴𝘴𝘶𝘦𝘴 𝘪𝘯 𝘵𝘩𝘦 𝘩𝘦𝘭𝘪𝘤𝘰𝘱𝘵𝘦𝘳 𝘴𝘦𝘳𝘷𝘪𝘤𝘦𝘴 𝘢𝘯𝘥 𝘵𝘩𝘦 𝘱𝘰𝘵𝘦𝘯𝘵𝘪𝘢𝘭 𝘧𝘰𝘳 𝘢 𝘤𝘳𝘢𝘴𝘩 𝘥𝘶𝘦 𝘵𝘰 𝘵𝘩𝘦𝘮, 𝘣𝘶𝘵 𝘯𝘰 𝘩𝘦𝘦𝘥 𝘸𝘢𝘴 𝘱𝘢𝘪𝘥.

𝘈𝘧𝘵𝘦𝘳 𝘵𝘩𝘦 𝘤𝘳𝘢𝘴𝘩, 𝘪𝘵 𝘪𝘴 𝘨𝘰𝘰𝘥 𝘪𝘯𝘵𝘦𝘳𝘯𝘢𝘵𝘪𝘰𝘯𝘢𝘭 𝘱𝘳𝘢𝘤𝘵𝘪𝘤𝘦 𝘧𝘰𝘳 𝘵𝘩𝘦 𝘢𝘪𝘳𝘭𝘪𝘯𝘦 𝘤𝘰𝘯𝘤𝘦𝘳𝘯𝘦𝘥 𝘵𝘰 𝘩𝘦𝘭𝘱 𝘵𝘩𝘦 𝘷𝘪𝘤𝘵𝘪𝘮𝘴 𝘱𝘳𝘰𝘤𝘦𝘴𝘴 𝘵𝘩𝘦 𝘪𝘯𝘴𝘶𝘳𝘢𝘯𝘤𝘦 𝘤𝘭𝘢𝘪𝘮𝘴.

𝘕𝘰 𝘴𝘶𝘤𝘩 𝘩𝘦𝘭𝘱 𝘸𝘢𝘴 𝘳𝘦𝘯𝘥𝘦𝘳𝘦𝘥 𝘵𝘰 𝘵𝘩𝘦 𝘧𝘢𝘵𝘩𝘦𝘳 𝘸𝘩𝘰 𝘪𝘴 𝘢 𝘧𝘢𝘳𝘮𝘦𝘳 𝘧𝘳𝘰𝘮 𝘳𝘦𝘮𝘰𝘵𝘦 𝘓𝘶𝘯𝘢𝘯𝘢. 𝘏𝘦 𝘢𝘯𝘥 𝘩𝘪𝘴 𝘵𝘸𝘰 𝘥𝘢𝘶𝘨𝘩𝘵𝘦𝘳𝘴 𝘢𝘳𝘦 𝘦𝘭𝘪𝘨𝘪𝘣𝘭𝘦 𝘵𝘰 𝘨𝘦𝘵 𝘜𝘚𝘋 400,000 𝘪𝘯 𝘵𝘰𝘵𝘢𝘭 𝘧𝘰𝘳 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘥𝘦𝘢𝘵𝘩𝘴 𝘢𝘴 𝘱𝘦𝘳 𝘵𝘩𝘦 𝘪𝘯𝘴𝘶𝘳𝘢𝘯𝘤𝘦 𝘥𝘰𝘤𝘶𝘮𝘦𝘯𝘵𝘴 𝘵𝘰 𝘣𝘦 𝘱𝘢𝘪𝘥 𝘣𝘺 𝘪𝘯𝘵𝘦𝘳𝘯𝘢𝘵𝘪𝘰𝘯𝘢𝘭 𝘳𝘦𝘪𝘯𝘴𝘶𝘳𝘢𝘯𝘤𝘦 𝘤𝘰𝘮𝘱𝘢𝘯𝘪𝘦𝘴 𝘵𝘩𝘳𝘰𝘶𝘨𝘩 𝘙𝘐𝘊𝘉𝘓.

𝘏𝘰𝘸𝘦𝘷𝘦𝘳, 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘧𝘰𝘳𝘦𝘪𝘨𝘯 𝘤𝘰𝘮𝘱𝘢𝘯𝘪𝘦𝘴 𝘩𝘪𝘳𝘦𝘥 𝘢 𝘚𝘪𝘯𝘨𝘢𝘱𝘰𝘳𝘦𝘢𝘯 𝘭𝘦𝘨𝘢𝘭 𝘧𝘪𝘳𝘮 𝘵𝘰 𝘵𝘳𝘺 𝘢𝘯𝘥 𝘪𝘯𝘴𝘵𝘦𝘢𝘥 𝘴𝘦𝘵𝘵𝘭𝘦 𝘵𝘩𝘦 𝘤𝘭𝘢𝘪𝘮 𝘧𝘰𝘳 𝘰𝘯𝘭𝘺 𝘜𝘚𝘋 20,000 𝘣𝘺 𝘶𝘴𝘪𝘯𝘨 𝘢 𝘉𝘩𝘶𝘵𝘢𝘯𝘦𝘴𝘦 𝘭𝘢𝘸𝘺𝘦𝘳 𝘢𝘯𝘥 𝘨𝘪𝘷𝘪𝘯𝘨 𝘵𝘩𝘦 𝘧𝘢𝘳𝘮𝘦𝘳 𝘵𝘩𝘦 𝘮𝘪𝘴𝘭𝘦𝘢𝘥𝘪𝘯𝘨 𝘪𝘮𝘱𝘳𝘦𝘴𝘴𝘪𝘰𝘯 𝘵𝘩𝘢𝘵 𝘵𝘩𝘦 𝘢𝘮𝘰𝘶𝘯𝘵 𝘪𝘴 𝘵𝘩𝘦 𝘰𝘯𝘭𝘺 𝘵𝘩𝘪𝘯𝘨 𝘩𝘦 𝘪𝘴 𝘦𝘭𝘪𝘨𝘪𝘣𝘭𝘦 𝘧𝘰𝘳.

𝘐𝘵 𝘪𝘴 𝘨𝘢𝘭𝘭𝘪𝘯𝘨 𝘵𝘩𝘢𝘵 𝘋𝘳𝘶𝘬 𝘈𝘪𝘳 𝘥𝘪𝘥 𝘯𝘰𝘵 𝘧𝘶𝘭𝘧𝘪𝘭𝘭 𝘪𝘵𝘴 𝘣𝘢𝘴𝘪𝘤 𝘳𝘦𝘴𝘱𝘰𝘯𝘴𝘪𝘣𝘪𝘭𝘪𝘵𝘺 𝘵𝘰 𝘩𝘦𝘭𝘱 𝘪𝘵𝘴 𝘱𝘢𝘴𝘴𝘦𝘯𝘨𝘦𝘳𝘴 𝘪𝘯 𝘵𝘩𝘪𝘴 𝘮𝘢𝘵𝘵𝘦𝘳 𝘦𝘴𝘱𝘦𝘤𝘪𝘢𝘭𝘭𝘺 𝘢𝘧𝘵𝘦𝘳 𝘵𝘸𝘰 𝘰𝘧 𝘵𝘩𝘦𝘮 𝘭𝘰𝘴𝘵 𝘵𝘩𝘦𝘪𝘳 𝘭𝘪𝘷𝘦𝘴 𝘪𝘯 𝘪𝘵𝘴 𝘩𝘦𝘭𝘪𝘤𝘰𝘱𝘵𝘦𝘳.

𝘋𝘳𝘶𝘬 𝘈𝘪𝘳 𝘪𝘯𝘴𝘵𝘦𝘢𝘥 𝘲𝘶𝘪𝘦𝘵𝘭𝘺 𝘱𝘳𝘰𝘤𝘦𝘴𝘴𝘦𝘥 𝘢𝘯𝘥 𝘨𝘰𝘵 𝘵𝘩𝘦 𝘣𝘶𝘭𝘬 𝘰𝘧 𝘪𝘵𝘴 𝘤𝘭𝘢𝘪𝘮 𝘧𝘰𝘳 𝘪𝘵𝘴 𝘤𝘩𝘰𝘱𝘱𝘦𝘳.

𝘛𝘩𝘦 𝘜𝘚𝘋 400,000 𝘮𝘢𝘺 𝘴𝘰𝘶𝘯𝘥 𝘩𝘪𝘨𝘩 𝘣𝘺 𝘉𝘩𝘶𝘵𝘢𝘯𝘦𝘴𝘦 𝘴𝘵𝘢𝘯𝘥𝘢𝘳𝘥𝘴 𝘣𝘶𝘵 𝘪𝘯 𝘤𝘰𝘶𝘯𝘵𝘳𝘪𝘦𝘴 𝘭𝘪𝘬𝘦 𝘜𝘚𝘈 𝘵𝘩𝘦 𝘤𝘰𝘮𝘱𝘦𝘯𝘴𝘢𝘵𝘪𝘰𝘯 𝘳𝘶𝘯𝘴 𝘪𝘯𝘵𝘰 𝘮𝘪𝘭𝘭𝘪𝘰𝘯𝘴 𝘰𝘧 𝘥𝘰𝘭𝘭𝘢𝘳𝘴. 𝘐𝘵 𝘪𝘴 𝘢 𝘮𝘢𝘵𝘵𝘦𝘳 𝘰𝘧 𝘸𝘩𝘢𝘵 𝘷𝘢𝘭𝘶𝘦 𝘸𝘦 𝘱𝘭𝘢𝘤𝘦 𝘰𝘯 𝘉𝘩𝘶𝘵𝘢𝘯𝘦𝘴𝘦 𝘭𝘪𝘷𝘦𝘴.

𝘛𝘩𝘦 𝘪𝘮𝘢𝘨𝘦𝘳𝘺 𝘤𝘰𝘶𝘭𝘥 𝘯𝘰𝘵 𝘣𝘦 𝘴𝘵𝘢𝘳𝘬𝘦𝘳 𝘵𝘩𝘢𝘯 𝘢 𝘓𝘶𝘯𝘢𝘱 𝘧𝘢𝘳𝘮𝘦𝘳 𝘢𝘨𝘢𝘪𝘯𝘴𝘵 𝘵𝘸𝘰 𝘪𝘯𝘵𝘦𝘳𝘯𝘢𝘵𝘪𝘰𝘯𝘢𝘭 𝘪𝘯𝘴𝘶𝘳𝘢𝘯𝘤𝘦 𝘨𝘪𝘢𝘯𝘵𝘴 𝘵𝘳𝘺𝘪𝘯𝘨 𝘵𝘰 𝘮𝘪𝘴𝘭𝘦𝘢𝘥 𝘩𝘪𝘮. 𝘐𝘵 𝘴𝘦𝘦𝘮𝘴 𝘰𝘶𝘳 𝘴𝘺𝘴𝘵𝘦𝘮 𝘴𝘰 𝘧𝘢𝘳 𝘩𝘢𝘴 𝘴𝘵𝘰𝘰𝘥 𝘪𝘯 𝘧𝘢𝘷𝘰𝘶𝘳 𝘰𝘧 𝘵𝘩𝘦 𝘪𝘯𝘴𝘶𝘳𝘢𝘯𝘤𝘦 𝘨𝘪𝘢𝘯𝘵𝘴.

𝘛𝘩𝘦 𝘪𝘯𝘤𝘪𝘥𝘦𝘯𝘵 𝘴𝘢𝘺𝘴 𝘢 𝘭𝘰𝘵 𝘢𝘣𝘰𝘶𝘵 𝘶𝘴.

𝘐𝘧 𝘺𝘰𝘶 𝘵𝘳𝘶𝘭𝘺 𝘣𝘦𝘭𝘪𝘦𝘷𝘦 𝘪𝘯 𝘵𝘩𝘦 𝘷𝘢𝘭𝘶𝘦 𝘰𝘧 𝘭𝘪𝘧𝘦, 𝘺𝘰𝘶 𝘤𝘢𝘳𝘦 𝘢𝘣𝘰𝘶𝘵 𝘢𝘭𝘭 𝘰𝘧 𝘵𝘩𝘦 𝘸𝘦𝘢𝘬𝘦𝘴𝘵 𝘢𝘯𝘥 𝘮𝘰𝘴𝘵 𝘷𝘶𝘭𝘯𝘦𝘳𝘢𝘣𝘭𝘦 𝘮𝘦𝘮𝘣𝘦𝘳𝘴 𝘰𝘧 𝘴𝘰𝘤𝘪𝘦𝘵𝘺.

-𝘑𝘰𝘯𝘪 𝘌𝘢𝘳𝘦𝘤𝘬𝘴𝘰𝘯 𝘛𝘢𝘥𝘢

The Bhutanese

WHEEL OF LIFE

 

We may be in any one of the Six Paths of Reincarnation.

As per Buddhism, all beings are doomed to death and rebirth (reincarnation) repeatedly between Six Paths according to a being's behavior, unless one ascends to heaven through cultivation practice. 

The Six Paths are divided into Three Good Paths and Three Evil Paths. 

The Three Good Paths are: 

1. Deva Path (The realm of heavenly beings filled with pleasure; the deva hold godlike powers; some reign over celestial kingdoms; most live in delightful happiness and splendor; they live for countless ages, but even the Deva belong to the world of suffering (samsara) -- for their powers blind them to the world of suffering and fill them with pride -- and thus even the Deva grow old and die; some say that because their pleasure is greatest, so too is their misery).

2. Asura Path (The realm of anger, jealousy, and constant war; the Asura (Ashura) are demigods, semi-blessed beings; they are powerful, fierce and quarrelsome; like humans, they are partly good and partly evil). 

3. Humans Path  (The human realm; beings who are both good and evil; enlightenment is within their grasp, yet most are blinded and consumed by their desires). 

The Three Evil Paths are: 

1. Animal Path (The realm of animals and livestock, characterized by stupidity and servitude)

2. Hungry Ghost Path (The realm of hungry spirits; characterized by great craving and eternal starvation)

3. Hell Path (The lowest and worst realm, wracked by torture and characterized by aggression). 

It is extremely painful if one does bad things in one's human life and then, as a result, is reincarnated into any of the Three Evil Paths.

Your next journey of reincarnation rests solely in your hands. Therefore, reflect carefully and choose your actions wisely.

JOENLA TSHECHU PROGRAM LIST 2024

 

        PROGRAM LIST FOR 2024

BLASTING OF FARM ROAD FROM RANGJUNG TO JOENLA PAM VILLAGE

General Description

Plain detonators or blasting caps consist of an aluminum shell, closed at one end. The bottom of the shell is filled with a base charge of PETN and a primary charge on top of that. The primary charge, pickups the flame from the safety fuse and converts burning into detonation, initiating the base charge.

The strength of the detonator is expressed in numbers which No. 8 is the most widely used. Such a detonator contains approximately 9 mg of explosive charge.

Technical Characteristics

Strength:                                    No. 8

Shell Length:                             35 mm

Shell external diameter:        6.9 mm

Shell inner diameter:             6.2 mm

Application

Plain Detonators are used together with safety fuse to initiate cap sensitive explosives. Although the method is steadily replaced by other initiation methods, it is still the most simple and economical. It can be used in combination with other initiating devices like detonating cord or Non-electric detonator assemblies.

Before any use, plain detonators should always be examined to make sure they are dry and clear from other substances. The fuse should be cut vertically and inserted gently into the cap until it gets in contact with the primary charge (no air gap). It is recommended to use specially designed crimpers to adjust safety fuse into the cap.

Packaging

Plain detonators are packed in cardboard boxes of 100 PCs each.

Storage

Since the open end of the plain detonator is exposed to the environment, it should not be removed from the box prior to any use. Plain detonators are explosive blasting accessories and should be handled stored and used according to the national laws and regulations. They should be stored in a cool, dry, well-ventilated place.

Provided that storage conditions are appropriate, it is recommended to use plain detonators within 18 months.

Product shelf life expansion can be verified after examined by the supplier.

Classification

Commercial Name: Plain Detonators

Technical Name: Non-electric detonators

UN-number: 0029

Division/Compatibility Group: 1.1B

DETONATION CORD

By Standard Number 1926.908 - Use of detonating cord in U.S. DEPARTMENT OF LABOUR.

1926.908(a)

Care shall be taken to select a detonating cord consistent with the type and physical condition of the bore hole and stemming and the type of explosives used.

1926.908(b)

Detonating cord shall be handled and used with the same respect and care given other explosives.

1926.908(c)

The line of detonating cord extending out of a bore hole or from a charge shall be cut from the supply spool before loading the remainder of the bore hole or placing additional charges.

1926.908(d)

Detonating cord shall be handled and used with care to avoid damaging or severing the cord during and after loading and hooking-up.

1926.908(e)

Detonating cord connections shall be competent and positive in accordance with approved and recommended methods. Knot-type or other cord-to-cord connections shall be made only with detonating cord in which the explosive core is dry.

1926.908(f)

All detonating cord trunklines and branchlines shall be free of loops, sharp kinks, or angles that direct the cord back toward the oncoming line of detonation.

1926.908(g)

All detonating cord connections shall be inspected before firing the blast.

1926.908(h)

When detonating cord millisecond-delay connectors or short-interval-delay electric blasting caps are used with detonating cord, the practice shall conform strictly to the manufacturer's recommendations.

1926.908(i)

When connecting a blasting cap or an electric blasting cap to detonating cord, the cap shall be taped or otherwise attached securely along the side or the end of the detonating cord, with the end of the cap containing the explosive charge pointed in the direction in which the detonation is to proceed.

1926.908(j)

Detonators for firing the trunkline shall not be brought to the loading area nor attached to the detonating cord until everything else is in readiness for the blast.

SAFETY FUSE

Blasting with Safety Fuse.

(a) Safety Fuse Initiation System.

(1) Safety fuses shall not be ignited before explosive charges are in place.

Exception: Avalanche blasting.

(2) When blasting with safety fuse, consideration shall be given to the following: 

(A) the length and burning rate of the fuse; 

(B) the condition of the escape route; and, (C) the distance to a place of safety.

(3) Safety fuses shall not be used in any location, such as a shaft, raise or winz, where the lack of adequate nearby shelter and the distance of travel to a place of safety is such that there is a hazard to employees from flying rock and concussion.

(4) All safety fuses shall be cut sufficiently long to extend beyond the collar of the hole and in no case shall they be less than 3 feet in length.

NOTE: At the usual rate of burning, a 3-foot length of safety fuse will fire a shot in about 2 minutes.

(5) Only single shots shall be fired when using 3-foot safety fuses. If more than one fuse is to be lighted at one time, such fuses shall comply with subsection (6) of this section.

(6) When lighting safety fuse, the fuses shall be so timed that no charge will detonate until at least 2 minutes after the last fuse in the blast area has been ignited.

(7) No one employee shall be permitted to ignite more than 12 safety fuses in succession. When 2 or more safety fuses in a group are lighted as one, by means of igniter cord or other fuse-lighting device, they may be considered as one fuse for the purpose of the subsection.

(8) If more than 3 safety fuses are lighted at one time, no person shall be permitted to enter the blast area until after a period of time equal to 2 minutes for each foot in the length of the longest fuse in the round or 15 minutes, whichever is the longest time.

(9) At least two employees shall be present when lighting fuses.

Exception: Avalanche blasting.

(10) Fuses shall be lit with devices approved for such purposes.

(b) Shock Tube Initiation System.

(1) Connections with other initiation devices shall be secured in a manner which provides for uninterrupted propagation;

(2) Factory-made units shall be used as assembled and shall not be cut except that a single splice is permitted on the lead-in trunkline during dry conditions; and

(3) Connections between blast holes shall not be made until immediately prior to clearing the blast site when surface delay detonators are used.

PEMA CHODEN AWARDED

Congratulations!!!!

My daughter Pema Choden  holding an second position from Rangjung Primary School, Tashigang. We the Parents, family are proud of you. 

TASHI DELEK

Similarly congratulations and Tashi Delek the first, Third and fourth position.

RAISING LUNGTA

 

Another method of raising lungta is reciting KI KI SO SO LHA GYALO loudly.

MIPHAM RINPOCHE’S INSTRUCTION FOR RAISING LUNGTA

Say loudly “KI KI SO SO LHA GYALO” 

(may all the good forces be victorious)

According to Mipham Rinpoche’s pith instruction, while reciting you should let your eyes gaze into the sky, and put your awareness into your eyes, one-pointedly. 

Stare straight into the middle of the sky, piercingly into the sky. 

Then bring your gaze higher and higher, while merging your mind indivisibly with the sky. 

You have to really concentrate on that, and not let ordinary conceptual thoughts stain the mind. 

Consider that your lungta rises limitlessly. 

If you do that, there is no doubt your lungta will increase.

Dadar (མདའ་དར་) or Tsedar (ཚེ་དར་)

 

Dadar (མདའ་དར་) (Arrow Scarf) or Tsedar (ཚེ་དར་) longevity arrow

I am sure many of you have Dadar or Tsedar at your altar. It looks exactly like normal arrow but with typical Dacha (Iron tip). It is adorned with five silk color scarfs, brass mirror and some ornaments hanged on it.  It is generally used during the long-life blessing and also during wealth accumulation rituals.

So, Dadar is life-arrow to attract longevity and wealth. A divine arrow of the heroes and ḍakiṇis. A Lah-arrow of the protector deities. Dadar is the relic-arrow, which attracts the Dralha war gods. Dadar has auspiciousness for the charisma to rise. It has auspiciousness for the merits to flourish. 

Many Rinpoches  and Lamas uses this special flag to bless the devotees.

So what does this flag represent?

According to the Mipham Jamyang Namgyal (1846–1912) the symbolism of the Dadar and its parts is described in the following verses. Read carefully and understand it’s meaning.

༈མདའ་དར་རྟེན་འབྲེལ་ཀུན་འཛོམས་འདི། །གནས་མཆོག་རྣམས་ཀྱི་སྨྱུག་མ་ལ། །མདའ་མགོ་ལྔ་ཚོམ་ལྡན་པ་འདི། །རྒྱལ་བ་རིགས་ལྔའི་མཚོན་བྱེད་ཡིན། །དུག་ལྔ་གནོན་པའི་རྟེན་འབྲེལ་ཡོད། །

This Dadar endowed with all auspicious conditions, a bamboo from holy sites with five heads symbolizes the five families of the Buddhas, and holds the auspices to suppress the five poisons.

མདའ་སྐེད་ཚེགས་གསུམ་ལྡན་པ་འདི། །ཚེ་ལྷ་རྣམ་གསུམ་མཚོན་བྱེད་ཡིན། །འཆི་མེད་ཚེ་ཡི་རྟེན་འབྲེལ་ཡོད། །

The arrow body, which has three nodes, symbolizes the three Buddhas of longevity, and holds auspices for longevity and immortality.

མདའ་རྩེ་རྣོ་ངར་ལྕགས་ཀྱིས་བརྒྱན། །དཔའ་རྩལ་བརྟུལ་ཕོད་ཆེ་བ་དང་། །ཚེ་སྲོག་སྲ་བའི་རྟེན་འབྲེལ་ཡོད། །

The tip of the arrow being adorned with hard iron symbolizes valour, vigour and courage, and holds auspices for stable life and life force.

མདའ་སྟོང་དགུང་ལ་གཏད་པ་འདི། །མངའ་ཐང་དགུང་དང་མཉམ་པའི་བརྡ། །

The nock of the arrow rising towards the zenith is sign of one’s power becoming as high as the zenith.

དར་མཚོན་སྣ་ལྔས་བརྒྱན་པ་འདི། །མི་རྒྱུད་དར་ལས་འཇམ་པ་དང་། །མཁའ་འགྲོ་སྡེ་ལྔས་སྲུང་བར་མཚོན། །

The adornment with silk scarves of colours symbolizes the character of the people to be as soft as silk and the protection by the five kinds of ḍakiṇi spiritual beings.

ཐང་དཀར་ཐང་སྨུག་སྒྲོ་ཡིས་བརྒྱན། །དཔའ་བོ་དཔའ་མོ་མཚོན་པ་དང་། །ལམ་སྣ་བསུ་བའི་རྟེན་འབྲེལ་ཡོད། །

The ornamentation with feathers of a vulture indicates the heroic nature of people and holds the auspices of being well received on the path.

རྣོ་ངར་ལྕགས་ཀྱུས་བརྒྱན་པ་འདི། །ཆོས་སྐྱོང་སྲུང་མ་མཚོན་པ་དང་། །ལས་བཞི་འགྲུབ་པའི་རྟེན་འབྲེལ་ཡོད། །

The decoration with a hard iron tip symbolizes the protector deities, and holds auspices of accomplishing the four activities.

མདའ་ལ་མེ་ལོང་བཏགས་པ་འདི། །སྨེ་བ་དགུ་དང་སྤར་ཁ་བརྒྱད། །ལོ་བསྐོར་བཅུ་གཉིས་ཚང་བ་ཡིས། །སྲུང་བའི་རྟེན་འབྲེལ་མ་ཚང་མེད། །

The mirror on the arrow indicates the auspices of being protected by the nine mewa, eight parkha and twelve lokhor animal powers.

ཤེལ་གཡུ་དུང་གསུམ་བརྒྱན་པ་འདི། །དཀར་ཕྱོགས་ལྷ་ཀླུ་གཉེན་གསུམ་རྟེན། །ཁ་འཛིན་སྡོང་གྲོགས་འབྲལ་མེད་ཀྱིས། །མི་ནོར་ཟས་གསུམ་འཛོམས་པའི་བརྡ། །

The ornaments of crystal, turquoise and shell symbolize being protected by gods, ngen and naga spirits and of possessing people, food and cattle.

རིན་ཆེན་རིགས་ཀྱིས་བརྒྱན་པ་འདི། །འབྱུང་བཞིའི་བཅུད་གཡང་འགུག་པར་མཚོན། །

Being decorated with varieties of jewels symbolizes the attraction of the essences of the four elements.

ཚེ་གཡང་འགུག་པའི་ཚེ་མདའ་ཡིན། །དཔའ་བོ་མཁའ་འགྲོའི་ལྷ་མདའ་ཡིན། །ཆོས་སྐྱོང་སྲུང་མའི་བླ་མདའ་ཡིན། དགྲ་ལྷ་འཁོར་བའི་རྟེན་མདའ་ཡིན། །དབང་ཐང་དར་བའི་རྟེན་འབྲེལ་ཡོད། །བསོད་ནམས་རྒྱས་པའི་རྟེན་འབྲེལ་ཡོད།།བདེ་སྐྱིད་ཕུན་སུམས་ཚོགས་པར་ཤོག །།

This is life-arrow to attract longevity and wealth. This is divine arrow of the heroes and ḍakiṇis. This is Lah-arrow of the protector deities. This is the relic-arrow, which attracts the Dralha war gods. This has auspiciousness for the charisma to rise. This has auspiciousness for the merits to flourish. May peace and happiness prevail in abundance. 

Very special arrow indeed. Next time when you see Dadar, visualize the significance of its parts.

SUNGKI (Protection Cord)

 

SUNGKI (Protection Cord)

Monks and lamas typically prepare Sungki, which serve as protective cords. They select strings slightly longer than a foot, choosing from five key colors representing the elements: blue symbolizes the sky and space, white represents air and wind, red signifies fire, green embodies water, and yellow symbolizes earth.

In the center of the string, a knot is tied, and a mantra is blown into it. Many religious traditions involve this process, where a Rinpoche/Lama infuses an object with spiritual energy and blessings.

Lamas offer these blessed cords on significant occasions, and the blessed string is then placed around the neck of the recipient.

The cord symbolizes the protective embrace of the Lama's compassion, enabling you to carry your teacher with you even after their departure.

Legend suggests that these cords can bring good fortune or provide a form of protection to the wearer.

Sungki also serves as a reminder:

- of the commitment to Refuge Vows and living mindfully.

- of the dedication to Bodhisattva Vows, aiming to spread compassion and wisdom, and to guide beings toward Enlightenment.

- of the reception of additional teachings, emphasizing the ongoing journey of learning and the continuous quest for righteous actions.

However, during religious discussions, some devotees opt to prepare Sungki themselves, believing that merely making knots is sufficient to receive blessings. They then seek the blessing of the lama. However, this approach is not the correct method.

It is crucial that Sungki be entrusted to a monk or lama for knot tying. They will recite suitable mantras and imbue energy into each knot. Subsequently, the Sungki is presented to the head lama for blessings.

Indeed, it is a blessed thread. Once removed, it should be disposed of in a clean location.

HISTORY OF DESI JIGME NAMGYEL

 

Short History of Desi Jigme Namgyel

- Desi Jigme Namgyel was the first modern hero of our country and he was also forefather of the Wangchuck Dynasty . He lived at a time when the nation was devided and people were constantly fighting with one another. He served as 48th Druk Desi (Deb Nakpo) of Bhutan.

Parental Background 

- Desi Jigme Namgyel was born in 1825 in Khethangbi Naktshang in Lhuentse. His father, Pila Gonpo Wangyel, was the twelfth descendant of Terton Pema Lingpa (1450-1521) from the Dungkar Choje family. Jigme Namgyels mother was Sonam Pelzom, the daughter of one of the Pilas subjects at Jangsa in Lhuentse. Desi was having at least six names. When he was born, his parents called him as Samdrup. As he grew up, he was called Jigme Namgyel. In history, He is popularly known as Deb Nagpo. The British refferred to him as Black Regent, because he had dark complexion, he wore black gho and rode black hores. In record in Chungey Gonpa, he is referred to as Kusho Nagpo Gongsar Jigme Namgyel. His choeming (religious name) was Drime Sherab. 

Early Career

- Around 1843, he joined the Trongsa administration that governed Eastern Bhutan, which consisted then of Assam Duars. He rose rapidly through the ranks to become the Trongsa Penlop in 1853. 

While he was high official of Trongsa, Jigme Namgyel married Ashi Pema Choki, the daughter of the 8th Trongsa penlop (Tamzing Choji family), 

Dasho Ugyen Phuntsho, by his wife, Aum Rinchen Pelmo (a daughter of Sonam Drugyel, 31st druk Desi). His marriage to Sonam Choki further enhanced Jigme Namgyels noble lieage. The ancestry of Jigme Namgyels wife also went back to Pema Lingpa as she was the daughter of Tamzhing Choji.

Death

- In 1881, Desi Jigme Namgyel died, aged  55-56, at Semtokha Dzong in the Thimphu  valley (first built in 1629) from a fall from a yak. His 21-year-old son, then the Paro Penlop, Ugyen Wangchuck (1862-1926), conducted the grandest funeral bhutan had ever seen fir his father

- Bhutans History