Meaning of OM TARE TUTARE SOHA

 

We need to know the meaning of Tara’s mantra, OM TARE TUTTARE TURE SOHA, when we recite it. OM TARE means “She is the One who swiftly comes to help.” TUTTARE means “She is the One who dispels all my fear.” And TURE means “She is the One who fulfils all my wishes.” One needs to be fully aware of the meaning of the three aspects of her mantra and be confident that she has the ability to really help; otherwise one would resemble a bird merely twittering in the treetop while reciting her mantra.

Without the syllables OM at the beginning and SOHA at the end, her mantra consists of three Sanskrit words that describe her Buddha activities.

TARE stands for her Tibetan name Myur-ma dPha’-mo and means “She is the swift heroine.” Myur-ma means ”swift,” i.e., she doesn’t hesitate and helps living beings who supplicate her very fast. dPha’-mo is the femine gender for the term “hero,” which means to say that she is extremely determined and courageous to help those who pray to her.

TUTTARE is the Sanskrit term for her Tibetan name ‘Jigs-pa Sel-ma and means “She is the One who dispels fear.” She has the ability to dispel any fear that we have, and we do constantly live our lives driven by fear of one kind or another. For example, wealthy people live in fear of robbers and thieves and poor people fear not being able to find a job. After a couple gives birth to an offspring, they fear that their baby will get into trouble. There are so many kinds of fear that are obstacles, for instance, fear of not accomplishing a goal or of not being able to finish a job. This has nothing to do with the work itself, rather it is fear that is created in one’s own mind. Problems are created by hopes and fears that everyone has. For example, if one is given medicine when one is sick, one has fears and doubts that it will help. Whether ones fear is strong or weak, it is very helpful to supplicate Arya Tara, because she is able to dispel and eradicate any fear that one may have.

TURE is the Sanskrit term in her mantra for her Tibetan name ‘Död-kün-sbyin-pa’i-Drolma and means “She is the Liberator who fulfills all wishes.” We all have wishes and experience obstacles while trying to achieve our aims. Therefore, if we supplicate Arya Tara and ask her to help us overcome our obstacles, then our wishes will be fulfilled. So, she is the One who grants all wishes.

--- Venerable Chöje Lama Phuntsok

calligraphy by 17th Gyalwa Karmapa Ogyen Trinley Dorje

JOENLA DHATSEP, RADHI

FOR EXCAVATION PAID TO CHETEN

 

PAYMENT RECEIPT FROM CHETEN

  

 

Archery was adopted as the National game of Bhutan in 1971 when Bhutan got the membership of United Nations. Though this game was played before adopting as national sport, it relatively gained popularity among Bhutanese gents. The length between two target is approximately around 145 meters, with 3 feet tall and 11 inches wide wooden target. It was mainley played during religious and local festival (like new years , nyilo and lomba ) but now it's most popular game during weekend of  every  archery ranges is filled with noise of joy and songs and draws lots of witnesser.

There is two types of bow 

1. Bamboo made 

2. Compound made

The picture shows Bamboo made bow and team of Joenla village under Tashigang Dzongkhag

GAME AND ENTERTAINMENT

Radhi is located 30 km east of Trashigang Dzongkhag on a north facing slope. It is partly a dry Chirpine belt in its lower part and the upper part is covered with a cool broadleaf forest. It is drained mainly by two small rivers systems, namely Chongdiri in the east and Yudiri in the west. It covers 29 square km within an altitude ranging from 1,080 m to 3,220 m above the sea level.

The Gewog is surrounded by the pastoral dominated Gewog of Merak in the North-east and mixed pastoral and arable farming in Phongmey and Shongphu Gewogs in the east and west respectively. The small commercial town of Rangjung is in south-west of the Gewog. It is famous for its rice and Radhi-Buray textiles. The main agricultural crops that are grown by people of Radhi are paddy, maize, soyabean, potatoes and vegetables, which are mostly used for household consumption except for rice which is mostly sold.

Radhi is a relatively small Gewog, it has 21 villages viz Tsangkhar, Dekiling, Radhi Pangthang, Khudumpang, Jonlapam, Jonla Tsatse, Tangthrang, Bongman, Chema, Melongkhar, Tsamang, Tonglingpam, Khatoe, Kadam, Drung Gonpa, Langteng, Tokshingmang, Naktshang, Phajogonpa, Langteng Sotshong with 758 households and total population of 5437.

The gewog has total number of eight Lhakhangs and Nunnery Institution. Six of them are public owned and two of them are owned by private Kuenzang Theckcho Choden Nunnery Institute was established by Dungzin Garab Rinpoche in the year 1991 . It is located at Khardung village under Radhi Gewog. Presently the institute has 105 nuns, two Khempos, four teachers and a Lama making offerings and residing in the institute. They make offering and perform rituals for the well being of the people and sustaining harmony, peace and prosperity in the country and the king.

JHANDI MUNDA GAME

 Jhandi Munda is an Indian board game that's played with 6 six-sided dice. This game is said to have originated in the north-east part of India. It is a "game of luck" that is now gaining great popularity among players who wish to win real money.

It is an exciting and thrilling game, which makes it very appealing to players who love the adrenaline rush. If you want to give this game a try but don't know where to start or how to win real money at Jhandi Munda. The bssic explanation of Jhandi Munda, the strategies, and tips & tricks needed in order to increase your chances of winning big.

Jhandi Munda is not just a popular game in India, all though variations of the game are also played in Nepal, Bangladesh, Sri Lanka, Bhutan and United Kingdom. Jhandi Munda is known as “Crown and Anchor” in United Kingdom and as “Langur Burja” in Nepal. 

The Jhandi Munda represent six symbols are Spade, Club, Diamond, Heart, Crown, and Flag. There are total of 6 dice in Jhandi Munda. Each of the six-sided dice is painted with the above mentioned six symbols.

1. What do Jhandi flag represent?

The flag represent various deities and are place in the ground as a symbol of the deity's victory, or good over evil and were parts of religious ceremonies, symbols of faith and ways to show pride.

Jhandi/Flag

World’s Richest Country 2023, [ Top 10 ] Richest Countries in the World

World’s Richest Country – All of you must have noticed an old saying that what cannot be bought with money, but we are telling you that money cannot buy you happiness at all. Have you ever realized that having a good amount of money can bring you happiness, friends money is a lot but not everything. If we talk about the World’s Richest Country, then we have to keep many parameters in mind to make any country appear prosperous. Friends, having a big economy of any country does not make it the World’s Richest Country. Whatever aspects are responsible for any country being rich, we are going to tell you about them in this article today.

World’s Richest Country

World's richest country by many, In response to the question asked in relation to this, let us tell you that the most widely accepted way to determine the prosperity of any country is the per capita GDP. Even though India’s GDP is 3 trillion but still India is not in the line of World’s Richest Country.

Richest Country in Asia

Article Caption	World’s Richest Country
Category	Compare of Rich Countries
Year	2023
Super Rich Country in 2023	Katar
Super Rich Country in 2050	China
India Place in World’s Richest Country in 2050	3rd
Top 10 Richest Countries	Katar makau Luxemburg Singapore Brunei Islam Ireland Norway UAE Kuwait Hong Kong

Dzongpon Sae Dopola

 

Sae Dopola - The Last Trashigangpa

Dzongpon Dasho Thinley Tobgyel is one of the revered man in the history of Bhutan. Commonly known as Sae Dopola, he was born to Dzongpon Sonam Tshering and Chomo in the year of 1891 at Kurtoe, Sugbee. It is believed that he often suffered from illness during the childhood days and in order to dispel the sickness, he entrusted and worshipped on the big stone at his village and thus got his pet name ‘Dopola’. To these days, we remember this great figure in the name of Sae Dopola. Dasho Thinley Tobgyel was the eldest among the three children. Ugyen Lhamo and Yangchen were the two daughters. 

Sae Dopola married his first wife Lemo who was from Jagetsawa in Trongsa after he took the post of Trashigang Dzongpon. Lemo gave birth to three daughters; Chimmi who was the eldest daughter, Choden the middle one and Karma Yangzom the youngest daughter who is Gyaltsuen Jetsun Pema Wangchuck’s grandmother. The present Gup of Kanglung, Kinzang, is the son of Sae Dopola’s eldest daughter Chimmi.

However, history cites that Sae Dopola married for second time with the three daughters of Dagana Dzongpon. He met Yeshi, Deki and Sangey, the three daughters of Dagana Dzongpon, while on trade in Gudhama (Samdrup Jongkhar) which was a trade hub for people in Eastern Bhutan. It was a love at first sight, however more than considering this, it’s believed that the reason for his second marriage was to have a son. There were no children born from the two younger sisters, Deki and Sangay but the eldest sister Yeshi gave birth to only son Karma Tenzin.

Prior to becoming Trashigang Dzongpon, after Sae Dopola returned from Tibet, he served as Changup to King Ugyen Wangchuk who passed away after serving for three years. Later, he continued to serve the then Trongsa Ponlop, Jigme Wangchuk for two years and when the crown prince was enthroned as the successive reign on March 14, 1927, Sae Dopola, who was 37 years old also succeeded to become the next heir to his father as Tashigang Dzongpon.

In the research article, there are mentions about Sae Dopola from old age people that they described him as ‘a man of dignified character, fair and just towards the general people and his intelligence could understand the adversity of a person even by looking at the face.’ So, normally people referred him as by the title ‘Pon’.  He initiated the system of granting lands to the landless people from the wealthy landlords.

 Sae Dopola had a very high degree of power and earned enormous respects and fidelity from the general subjects. Tashigang was a large province and basically, Sae Dopola exercised power over three Dzongkhags including Tashigang, Pemagatshel and Trashiyangtse.

Sae Dopola has played a big role in renovating the present Trashigang Dzong which was very urgently in need of renovation. Dasho Dopola is said to have requested the second Druk Gyalpo Jigme Wangchuk for the dzong renovation and upon his request, ‘His Majesty issued a strong royal edict ordering the people of Trashigang to render their customary services in carrying out the repair work.’ It was in the year 1937, during the Male Fire Dragon year, with the involvement of Trashigang Dzongkhag’s regional heads and landlords, they organized the labor forces and rebuilt the dzong from the foundation till the roof top within two years. Lama Sonam Zangpo from Kurto, Lama Kota from Trashigang Khalong and Lama Monlam Rabzang were also revered figure who contributed significantly for the Trashigang Dzong. The consecration ceremony of the new dzong was solemnized by the Chabje Dudjom Rinpoche Jigdrel Yeshi Dorji along with Lama Monlam Rabzang, Lama Sonam Zangpo, Lama Kota and Lam Neten in 1939.

Aside the dzongs, Sae Dopola also built several lhakhangs as Yonphula Ugyen Dho Ngag Choeling Goenpa, Lhakhang Samten Choeling Goenpa and his own residence, the Rongthong Phuentshog Norbu Gang Nagtshang. Sae Dopola also instructed Lama Sonam Zangpo to erect the exact replica of Lhasa Jaw in Yonphula Ugyen Dho Ngag Choeling Goenpa and people can see this to these days even in Yonphula Lhakhang. He also initiated the renovation of historical Chazam. Therefore, we see Sae Dopola’s accomplishment today is very significant for the country like ours.

In 1952, Druk Gyalpo Jigme Wangchuk succumbed to death at the Kuenga Rabten Palace in Trongsa. It is said that Sae Dopola made his presence to attend the king’s funeral rites in Bumthang and two days after the demise of the second king, Sae Dopola also passed away in 1952.

Photo courtesy: Sangay Tenzin’s Facebook page

Note: This piece is written with the reference from Mr. Ugyen Wangdi’s story of “Sae Dopola, The Last Trashigangpa” and Lopon Dung Dorji’s work on “THE FORTRESS OF TRASHIGANG (AUSPICIOUS HILL)” and few references from Kuensel.

JERI-LEMI

 

Jeri Lemi: is Chewog fall under Khaling Gewog, Tashigang Dzongkhag. Chewog had sub name as KHODORBA, PANGBAZOR, JURUNG, LEEZA, GASHADAG, PHAYMANBA, THRIZOR and SHOTSONG GOENPA. The driving distance from Gewog center  to the village at Jeri is 21 kilometres about one hour drive. Jeri Lemi is a very poor Chewog in terms of modern development perspective. Road had reach to all the aforesaid village except at Leeza village. Jeri Lemi Primary School was established in 1991, this is the only school in Chewog. Lemi is a very huge village compare to Jeri, total household of morethan 50 and Jeri around 25 households,  khodorba had 4 households, Pangbazor one household, Jurung 5 households, Leeza has 5 households, Thrizor 6 households and Shotshong Goenpa has 3 households. These villages are extremely border to Odzorong Gewog under Tashigang Dzongkhag. The river is endowed with a unique species of fish. Various species of orchids grow all over. It is spiritually a very vibrant community with three temples, practitioners and monastic temples.

The main income sources of the village is maize and potato and other variety of cereals grows like cardamom, beans etc.. and the altitude is 1500 metres above the sealevel

Shingkhar Lauri

 Most of us think of Shingkhar Lauri as if it are one village, one community. And certainly, the impression has been that the community is the source of many domestic help and ‘baby-sitters.’

Shingkhar is under Merak Gewog, Tashigang whereas Lauri is under Lauri Gewog in Samdrup Jongkhar. Except for one hut, there is no settlement in Shingkhar. It is in fact a pasture for herders of Merak and Sakteng. There used to be a settlement once but people have moved back to Merak and Sakteng. The immediate village next to Shingkhar is Khashiteng. Almost two days away on foot from Merak, there are about 12 households. The first village in the picture is Khashiteng. The next village that you see is Phaju Gonpa. A stream separates these two villages. Phaju Gonpa is under Lauri Gewog. Lauri Gewog centre is located at a beautiful place called Jompa, but Lauri village is further below.

Lauri is corrupted form of Lawa ri, a pool of blue sheep (Lawa). A lama known as Lam Jarepa, who along with Aum Jomo is said to have led the people of Merak and Sakteng from Tshona in Tibet, once saw a blue sheep drinking from a pool of water. Hence the name Lawa ri.

Lauri is a very poor Gewog in terms of modern development perspective. Road will reach Jompa by next year. Electricity will be there soon. Lauri Primary School is one of the first schools in the country.

Lauri is a very huge Gewog. A variety of cereals grow. The river is endowed with a unique species of fish. Various species of orchids grow all over. It is spiritually a very vibrant community with many temples, practitioners and monastic centers.

Merak, Sakteng, Shingkhar Lauri, Serthi etc belong to one cultural area. The common denominator of this community hood is the propitiation of Aum Jomo and associated rituals. Hence the name Jomo Tsangkha for Daifam Dungkhag, under which the are three gewogs: Lauri, Serthi and Langchenphu.

Copied From Dasho Sonam Kinga's Wordpress from 7 years ago

Sharchhog Khorlo Tshibgye

 What are the Sharchhog Khorlo Tshibgye? 

Dzepa Chunyi: The Twelve Acts of the Buddha in Pelri Park.

The 12 deeds of Shakyamuni Buddha

Over 2,500 years ago, the devas prophesied, “In twelve years a great bodhisattva will be born who will become either a universal ruler or a buddha, and will be known as Shakyamuni.” The Bodhisattva Mahasattva who resided in Tushita Pure Land heard this and moved by compassion, resolved to take rebirth in India, on the Jambudvipa continent, as the son of King Shuddhodana and Queen Mayadevi of the Shakya clan.

Buddha Shakyamuni manifested the 12 deeds, as do all buddhas, as implicit teachings for the beings of our world system, in addition to the explicit teachings he gave during his life. Ven. George Churinoff said, “Through the various deeds he showed that that we too, born from a mother’s womb as the Buddha seemed to be, can attain enlightenment. The Buddha’s deeds of leaving his family and palace and his passing away into parinirvana are obvious teachings to his disciples about renunciation and impermanence, for example.”

There are different authentic versions of these 12 deeds which are presented separately according to one list are combined into one according to another. The deeds depicted in the Art of painting follow the order presented in His Holiness the Lam Odzer Pelzang Opening the Eye of New Awareness in Buddha Pelri Park, Mukazor In Bhutan.

1. Descent:

The Buddha, in his previous life, was at the helm of gods in Tusita heaven. When it was time to come down to earth, he passed on the celestial regal duties to his successor, Maitreya, and descended to earth. This is the first act of the Buddha although it should not be confused with the descent from Trāyastrimśa heaven later in his life.

2. Conception:

After checking the appropriate place, race, time, father and mother, the Buddha entered the womb of Queen Māyādevī in the form of a white elephant with six tusks.

3. Birth:

In the third act, the Buddha was born miraculously in Lumbini, allegedly from the right armpit of his mother. He is believed to have taken seven steps right after his birth and declared: “I am the supreme in the world.”

4. Upbringing:

The Buddha, as Prince Siddhārtha, grew up in the palace of Kapilavastu mastering all the arts and skills expected of a prince in his days.

5. Princely Life:

Prince Siddhartha ruled over the kingdom with his father and lived a luxurious life in the palace. He married Yaśodhara and had a son named Rāhula.

6. Renunciation:

Disillusioned with the state of ordinary life after he came in direct contact with illness, old age, death and renunciation, Prince Siddhārtha renounced his palace life in search of solution to the problems of life.

7. Austerity:

As was common in his time, he followed physical penance as a way to liberation. Siddhārtha spent six years undergoing a severe fast and meditation.

8. Adopting Middle Way:

When austere penance, like decadent palace life, did not lead him to inner fulfilment and liberation, he eschewed the two extremes of excessive indulgence and physical austerity and adopted the Middle Way to enlightenment.

9. Overcoming Evil:

After eating the cream he received from Sujātā and sitting on the comfortable mat, Siddhārtha entered a meditative absorption and overcame the evil forces of attachment, aggression and ignorance.

10. Enlightenment:

Having defeated the inner demons, the Buddha attained full enlightenment under the Bodhi tree when he turned 35.

11. Teaching:

Seven weeks after he attained enlightenment, the Buddha gave his first sermon at Deer Park to his five former colleagues. This began 45 years of his teaching and spiritual career.

12.  Passing Away:

The Buddha finally entered the state of Mahāparinirvāna on his 81st birthday. As he did with his life, the Buddha used his final act of dying also to deliver the message of impermanence.

Photographic Tour

Photography Tour

With the team of ACC survey group made an stop photography shot on the place of Zangpozor under Khamdang Gewog in Tashi Yangtse Dzongkhag. It's one of the remote Dzongkhag in eastern Bhutan border to Tawang in India and the background secnic is line of Control to Tawang, India.

Radhi Lakhang festival in Tashigang

Tshechu in Radhi, Tashigang.

Radhi is located some 30 km east of Trashigang Dzongkhag on a north facing slope. It is partly a dry Chirpine belt in its lower part and the upper part is covered with a cool broadleaf forest. It is drained mainly by two small rivers systems, namely Chongdiri in the east and Yudiri in the west. It covers 29 square km within an altitude ranging from 1,080 masl to 3,220 masl. The monthly average temperature varies between 12 degree Celsius to 22 degree Celsius and the average annual rainfall is1,353 mm and is a part of the Gamrichu watershed. (Meteorology Section, DOP).

The Gewog is surrounded by??the pastoral dominated Gewog of Merak in the south-east and mixed pastoral and arable farming in the Phongmey and Shongphu Gewogs in the east and west respectively. The small commercial town of Rangjung is in the south-west of the Gewog. It is famous for its rice and Radhi-Buray textiles. The main agricultural crops that are grown by people of Radhi are paddy, maize, soyabean, potatoes and vegetables, which are mostly used for household consumption except for rice which is mostly sold.

Radhi is a relatively small geog, it has 21 villages viz Tsangkhar, Dekiling, Dungsam, Radhi Pangthang, Khudumpang, Jonlapam, Jonla Tsatse, Tangthrang, Bongman, Chema, Melongkhar, Tsamang, Tonglingpam, Khatoe, Kadam, Drung Gonpa, Langteng, Tokshingmang,Naktshang, Phajogonpa, Langteng Sotshong with 758 households and total population of 5437.

The gewog has total number of 8 Lhakhangs and a Nunnery Institution. 6 of them are public owned and 2 of them are owned by private Kuenzang Theckcho Choden Nunnery Institute was established by Dungzin Garab Rinpoche in the year 1991 . It is located at Khardung village under Radhi Gewog. Presently the institute has 105 nuns, 2 Khempos, 4 teachers and a Lama making offerings and residing in the institute. They make offering and perform rituals for the well being of the people and sustaining harmony, peace and prosperity in the country and the king.

Namdrol Choling Lhakhang was established in the year 1908 by the initiative of Dronyer Ugyen Dorji and labour contribution from the people of Tshangkhar and Bongman villages. Before the Lhakhang is benefiting two villages but now the Lhakhang is spiritually benefiting seven villages via Tshangkhar, Melongkhar, Bongman, Chema, Radhi Pangthang, Dekiling and Langteng. They perform different celebrations and ceremonies on special occasions in this Lhakhang, by contributing labour and financial assistance from the people of the benefited villages.

Pangkab La Trek.

Pangkab La Trek between Tashigang and Samdrup Jongkhar

On dated 23/2/2019: Pangkab La Trek is located between Tashigang and Samdrup Jongkhar Dzongkhag. The trek physically demanding because of its length, uphill and downhill which changes in elevation. The highest elevation on the Pass is about 3200 mts (approximately) above the sea level. The team had an limited time during the day to cover this distance,  no time for rest. The team had taken time to reach to the camp site  eleven to twelve hours of walking to get to camp before it gets dark.

Treks is along the ancient trade routes from Kangpar Village to Drangnang Village on which the trails may be rocky, sometimes made muddy by the hooves of passing horses, yaks and cattle. An encounter snow, especially on high passes and rainfall in the deep forest. Like any other parts of Himalayas, the descents are long, steep and unrelenting and rarely a level stretch of trail. However, if you are an experienced walker and often hike 13 to 14 hrs a day with a backpack, a trek in Bhutan should prove difficulty.

Mammy Meku (73 years old) from Tashigang Radhi made sussecful round trip trek in two days one night. In his answer most difficulties faced on the way from Kangpar to Pangkab La had an problem of water.

"BEST OF LUCK"

Naychen Gomphu Kora, Tashi Yangtse.

On dated 17th March, 2019: Naychen Gomphu Kora, Tashi Yangtse how difficulties to get the parking, more than 1000 people attended the annual festival including Dagpa/Nomadic from Tawang. Secnic was made sussecful by more Shopper Store, Dart Gameling and Hotels. This annual festival will be last Tshechu from Eastern Dzongkhag.

How and Why Bhutan Came to Worship the Phallust

In a remote corner of the world, lies the ancient landlocked Kingdom of Bhutan. Surrounded by the mighty Himalayas and bordering India and China, this Buddhist country is often referred to as the Last Shangri-La or the Land of the Thunder Dragon. In this obscure kingdom, the erstwhile capital city of Punakha continues to fiercely practice an age-old tradition of worshipping the most intriguing of objects: the phallus.

They are everywhere. Ornate penises flanking doorways, hanging off rooftops, painted on the sides of homes, as signage and on window displays. From bright yellows to pastel pinks, sometimes hairy and sometimes enveloped by a dragon spitting fire, some with piercing eyes and some even ejaculating. How does this rather shocking display of male genitalia fit in with this seemingly traditional countryThis penis fascination has a strong historic and spiritual significance in Bhutan. The story dates back to the 15th-century arrival of an eccentric and maverick Tibetan saint, or Lama, called Drukpa Kunley. He is believed to have shot an arrow from the then-Tibet to mark a new spot to spread his teachings. The arrow landed close to the site of present day Chimi Lakhang in Punakha (which is where his temple stands today) and led him to Bhutan. While searching for the arrow, he chanced upon a young girl who believed in his cause, and, pleased with her loyalty, he spent the night with her and ‘blessed her’ with his offspring. Today, the fertility temple houses an ancient bow and arrow and a 10-inch phallic totem made of ivory and wood.

After this introduction to Bhutan, his travels across the kingdom revealed to him the strict ways of the clergy and their unwavering adherence to orthodox societal norms. With a pledge to rid the people of their conventional ways, he set out to spread the true teachings of Buddha. His philandering ways and the sexual overtones in his often outlandish actions earned him the nickname The Divine Madman. With his bawdy poetry, titillating humour and wine-induced sermons, he deliberately shocked people into questioning the establishment and overthrowing traditions.

Bhutan the Land of Happiness

"Welcome to Bhutan, the Land of the Thunder Dragon," announces our Druk Air pilot, about 15 minutes before we land at Paro International Airport. For passengers like me, in a window seat on the left-hand side of the plane, the trip of a lifetime begins now.

As the plane flies around a mountain, far in the distance I glimpse the snow-covered Himalayas. Landing at Paro International Airport, at an elevation of 2,320m, is nothing short of nerve-wracking. The dramatic approach is at a 45-degree angle between mountains; not until the very last minute does the 2km runway appear. One of the most dangerous landings in the world, only 17 pilots are qualified to land here.

Nestled between India and Tibet, the tiny mountainous kingdom of Bhutan is often referred to as the world's "last Shangri-La". It's easy to see why: as I make my way to the capital city of Thimpu, an hour-and-a-half from Paro, serenity takes over almost immediately. Fluttering prayer flags and chortens (stupas) are dotted along the roads and avenues, a constant reminder that everyday life is permeated by Buddhist teachings and philosophy.

Tashichho Dzong, the fortress of the glorious religion, in Thimphu, Bhutan.

My first stop is the National Memorial Chorten, a Tibetan-style stupa. Built in 1974, it commemorates the nation's third king Jigme Dorji Wangchuck, considered the father of modern Bhutan. Swarming with devotees from all walks of life, circumambulating the chorten in a clockwise direction (a rule for any religious structure in Bhutan) or turning the large red prayer wheel, it is a hive of actcheck into Six Senses Thimphu for a good night's sleep and signature Bhutanese hot stone bath. Charcoal-heated river stones are dropped into a wooden tub filled with naturally heated water and wormwood, which is known for its medicinal propertie

Unification of Drukgyel Dzong

Drukgyel Dzong and How a Lama Unified Bhutan

Bhutan is a Himalayan kingdom with a rich history and a distinctive Buddhist culture . It has barely been impacted by modernity and globalization, and has managed to largely preserve its ancient culture. Perhaps the best-known historic site in the country is the ruined complex of Drukgyel Dzong.  The Bhutanese government has applied for the site to be recognized as a UNESCO World Heritage Site .

The History of Drukgyel Dzong

Drukgyel Dzong was built in 1649 to protect the area and also to serve as a religious center when the Dzong area was of great strategic importance. The Drukpa-Kagyud Buddhist School was built by the head, Zhabdrung Ngawang Namgyal, often known as the Bearded Lama, who had fled from Tibet.

Ngawang Namgyal and his followers built several other Dzongs to control the wild mountainous region of Bhutan and in 1634 he unified what is now the Kingdom of Bhutan after his great victory in the Battle of the Five Lamas. Prior to this time much of the country was in the hands of Buddhist monastic orders and feudal lords .

Buddhism and Intoxication

How does Buddhism view intoxication?

According to Lopen Tashi Tshering, a lecturer at Institute of Science of Mind, the Buddha had this to say about alcohol, the most abused intoxicant of his time: “Intoxication can lead to the loss of wealth, increased unnecessary confrontations, illness, disrepute, and weakening of wisdom.”

“Intoxicant includes anything we ingest, inhale or inject into our system that distorts consciousness, disrupts self-awareness, and that are detrimental to health,” said Lopen Tashi Tshering.

Production and consumption of alcohol was prevalent long before the time of the Buddha.

He added that Buddha had recognised that indulging in intoxicants (alcohol) led to losing heedfulness, a quality important to achieve realisation. Heedlessness in this context means moral recklessness, obscuring the clarity of mind to understand the bounds between what is right and what is wrong.

The Buddha, therefore, included the downside of intoxication in a sutra: “One is to refrain from drinking even a drop of alcohol and taking intoxicants because they are the cause of heedlessness. If any Buddhists succumb to the lure of intoxicating drinks, they shall not consider me as a teacher.”

“Though the precept started off as a ban on the drinking of alcohol, it has since been expanded to the use of modern intoxicants,” said Lopen Tashi Tshering. “This means, the modern issue of intoxication which includes incredibly wide range of addictive substances and unwholesome pleasures can be considered as transgression of fifth vow according to Buddhism.”

However, taking medication containing alcohol and other intoxicants for genuine medical reason does not count. Similarly, neither does eating food flavored with a small amount of liquor of violate the precept. This, Lopen Tashi Tshering, said was because one’s intention to take the medicine was to cure one’s sickness.

A traditional Buddhist reason for abstaining from alcohol and drugs was that intoxication inevitably led to the breach of other precepts, he said.

Buddha had prescribed five precepts for the followers as the minimal moral observances: abstinence from killing, stealing, sexual misconduct, false speech, and use of intoxicants.

Alcoholism and intoxication of the substances are a costly burden on the modern societies.

The teachings of Buddha do not say anything directly about smoking. However, the Buddhist prohibition of tobacco and smoking came later in the time of Guru Padmasambhava.

Understanding the detrimental effects of smoking, Guru Rinpoche prohibited the use of tobacco, according to Lopen Tashi Tshering.

Elaborating on how Guru Rinpoche imposed the prohibition, he explained that Guru had clearly seen the effects the fumes from the cigarettes have on the gods and above and local deities around. Similarly, he also understood that the spitting harmed the ants and insects on the earth and deities underneath.

Lopen Tashi Tshering said that abusing drug was equal to poisoning oneself slowly to your death. “Once a person chooses to do what is illegal, disrespectful of god and potentially damaging to their health and spiritual well-being, it affects their luck and I suppose this is the reason why a number of youths commit suicide today.”

In Buddhism, another factor to consider is its belief about life after death, meaning that our stream of consciousness does not terminate with death but continues on in other forms that we may take into six realms: 1) gods, (2) , (3) humans, (4) animals, (5) hungry ghosts, and (6) hell beings, which is determined by our habits, propensities, and actions in this present life.

According to the Buddha and Bodhisattvas, a person who indulges in intoxication in present life suffers consequences of their actions through all lives that they may take in any forms, Lopen Tashi Tshering said.