Appointment of New Deputy Director - Tibet House House... · 2017-04-05 · Appointment of New Deputy Director Dear All, Tibet House would like to joyfully announce that Mr. Tenzin

Appointment of New Deputy Director

Dear All,

Tibet House would like to joyfully announce that Mr. Tenzin Sherab la has been appointed

Deputy Director by the Office of H.H. the Dalai Lama as of April 2012.

Centered in the heart of New Delhi, Tibet House has the need for more effectual governance

and coordination to respond to changing challenges posed by growing public interest in Tibetan

culture, especially, the wisdom of Nalanda University, as foreseen by H.H. the Dalai Lama.

With his years of experience in various Tibetan public offices within the Exile Tibetan

Administrative setup based in Dharamsala, India, and his scholarly background, I personally

anticipate greater success in Tibet House’s activities with Tenzin Sherab la joining us as Deputy Director.

Despite the relatively heavy load of administrative responsibilities, I am confident that Tenzin Sherab la will shoulder

the responsibility with dexterity. As always, I appreciate your moral support for him and Tibet House.

In profound prayers

Geshe Dorji Damdul

Director

Director’s Message

True Meaning of Life:

Confidence in the Face of Challenges and

Unconditional Love

If you wish for happiness and joy, embrace an affectionate smile. Don’t restrain it everShine

forth this smile of unconditional love towards everyone leaving none aside. Even the poorest

have a smile from their hearts to give you. What greater gift can you expect even from the

richest person than this most beautiful smile coming from heart. It is so immaculate, truly

rich, so precious.

Wisdom – seeing all things as mirage-like – provides you with peace and confidence in all

situations. Drink this nectar of wisdom yourself. Share the same with all sentient beings.

Rescue them from the turbulence of fierce samsara, caused by our own failure to realize that

things are all dream-like.

Let’s walk the path together to this oasis of wisdom nectar, pervaded by the soothing sunshine of unconditional

love and tenderly blossoming with the fresh beautiful flowers of sentient beings.

Forever you will be free and in peace.

May this wisdom of dependent origination soon be born in you.

May this sunshine of infinite compassion soon be poured forth upon you.

Geshe Dorji Damdul

Director

Tibet House Bulletin 2012 2

Mr. Tenzin SherabDeputy Director

Geshe Dorji DamdulDirector

Contents

� Director’s Message........ 2

� Appointment of New Deputy Director........ 2

� Arya Nagarjuna’s View of Ultimate Reality........ 3

� Ceremony of Bodhi Awakening........ 7

� Ceremony of Remembrance........ 18

� Conceptual Similarities in Buddhism, Science and

Neuroscience – A Discussion........ 19

� Emotions – A Presentation........ 20

� Environment and Waste Managament –

A 3-Day Workshop........ 21

� Long Life Initiation of Arya Tara and

the Three Principal Paths – Dharma Discourse........ 22

� Happenings........ 23

� How to Donate to Tibet House........... 28

Arya Nagarjuna’s View of Ultimate Reality

The Final Panacea to All Our Miseries

Geshe Dorji Damdul

While this writing may be a little technical for the lay

audience, I suggest to the readers, however lay you might

be, to bear with the technicalities for a while. Reading

this twice will instill in you a profound admiration in

the view of Arya Nagarjuna, the missing of which will

deprive us of the final light of hope of freedom from the

vicious cycle of samsara.

This has two parts. The second part will serve as a

commentary for the readers to understand the first part.

Please don’t miss the second part, although the two might

seem very alike at some points.

The Four Noble Truths is the common locus for both the

advocates of objective existence and those negating

objective existence who debate rigorously to see if objective

existence is feasible or not.

In the opening stanzas of the Chapter 24, Arya Nagarjuna

began by stating the opponents’ view and the absurdities

that seem to follow for those who reject objective existence;

The adherents of objective existence believe that with no

objective existence, everything has to exist through mere

subjective thoughts, in which case the value of existence

of things will turn out to be not more than non-existence,

like a castle in the air. They further push the Madhyamikas

to the absurdity of having to reject the ‘arising’ and

‘disintegration’ of things in general if one denies objective

existence. If this were the case, the Four Noble Truths is

undermined as well, for the phenomena of arising and

disintegration mark the underlying fabric of the concept

of the Four Noble Truths.

The arising of the first truth from the second truth highlights

our samsaric nature, while the elimination of the second

truth, thus giving rise to the third truth, through training

in the fourth truth, delineates the hope of freedom from

suffering altogether.

Without the Four Truths, the associated practices would

make no sense, and the four fruits – fruit of Stream Enterer,

Once Returner, No-more Returner, and Arahats – as a result

of the practice would be undermined. Without the fruits,

the abiders and the enterers into the fruits could not

possibly exist. The Sangha would make no sense if these

eight persons are non-existent. Without the teaching of

the Four Noble Truths, the Jewel of the Dharma would

not be possible. In the absence of Dharma and Sangha,

how could the Buddha come into being?

On top of denigrating the Three Jewels, all

conventionalities would be undermined, along with

deprecating the distinction of what is virtuous and what is

non-virtuous.

Arya Nagarjuna’s Response:

In response, Arya Nagarjuna summarized his rebuttal

against the Essentialists, the adherents of objective

existence, as follows:

All their former criticisms against Madhyamakas are due

to their own lack of understanding: 1) the purpose of

realizing emptiness, 2) the meaning of emptiness, 3) and

the nature of emptiness.

In explaining the above three points, Arya Nagarjuna points

to dependent origination as the meaning of emptiness.

In so doing, he convinces them that the repudiation of

emptiness in a way is rejecting dependent origination.

By so doing, the opponents reject the phenomena of



infallible arising and disintegration, the hallmark of

existence. Without the phenomenon of “arising” existing,

the first and the third truth among the Four Noble Truths

are undermined. These two truths only make sense as

existent if there is the phenomenon of “arising” as they

arise from the second and the fourth truth respectively.

By denigrating the Four Noble Truths, the Jewel of the

Dharma cannot be posited. Without Dharma the eight

Sangha members and the Buddha cannot be posited.

The opponents of Madhyamika thus reject the existence

of the Three Jewels. This not only leads to the consequence

of repudiating the Three Jewels, but they also undermine

the causation which governs the entire web of

conventionalities.

Arya Nagarjuna thus drew the conclusion that all the above

contradictions will be resolved with ease if one

understands:

1. That the purpose of realizing emptiness is to uproot

the subtlest of the mental stains of negative emotions;

2. That dependent origination, instead of nothingness, is

the meaning of emptiness;

3. That emptiness is the subtlest form of reality

characterized by the five natures – not known through

others words, peaceful, devoid of elaborations,

transcending conceptualization, and free of duality.

The More Detailed Explanation:

The Dhammapada says:

All phenomena are of the nature of mind;

Mind is their chief and precedes them all;

If with an impure mind a person speaks or acts;

Suffering follows him like the cart that follows the horse.

All phenomena are of the nature of mind;

Mind is their chief and precedes them all;

If with a pure mind a person speaks or acts;

Happiness follows him like the shadow that follows the

person.

Here we clearly see that the Buddha is pointing to our

minds as finally being responsible for our happiness or

suffering. While that mind can be described as Buddha

nature – the ultimate seed for anyone to become a Buddha

– but when it is sullied or defiled by mental afflictions, the

person who is in possession of that mind is referred to as

a samsaric being; one is in samsara. Contrary to this, if the

temporary defilements are eliminated, this basic nature of

the mind becomes awakened. At that point one becomes a

Buddha.

Arya Naga Bodhi, a direct student of Arya Nagarjuna said:

“Buddhahood is not bestowed upon you by anyone;

Nor the cause of the Buddhahood is held by anyone;

Through discovering the Buddha nature within yourself,

You will achieve the Buddhahood.”

The very purpose for the appearance of Buddha

Shakyamuni on this earth is to benefit others, to liberate

all beings from suffering. From the concept of the Four

Noble Truths, it is clear that He is not only pointing to the

First Truth, the truth of suffering, but also to the Second

Truth, the truth of the cause of suffering. It is only through

uprooting the cause of suffering that the former can be

eliminated altogether.

While in search of the cause of suffering, He points to

ignorance as the final cause.

What is that ignorance? Ignorance is the demonic mind

which views the self as truly existent and so obstructs us

from seeing the reality accurately. This traps us in the

vicious pain of samsara.

Buddha discovered that all suffering is triggered by this

ignorance. To know what this ignorance is, one has to

understand what the reality is which this ignorance distorts.

Given that the ignorance causes one to misconceive the

reality, without knowing what the reality is, we cannot know

how the ignorance is obscuring the mind from having the

vision of this reality. What constitutes the ultimate reality?

After achieving Buddhahood, the Buddha remained silent

for forty-nine days. On the forty-ninth day, the kings of the

Devas – Indra and Brahma – descended to the earth with

great veneration to the Buddha. They made prostrations

to Him and asked:

“Oh Enlightened One! You have achieved Buddhahood for

the benefit of all sentient beings. And yet you are not

benefiting beings now; you are not giving teachings. The

way by which you could benefit the beings the most

efficiently is by teaching. You are not doing that. Why is

this so? For the sake of the suffering beings, please turn

the Wheel of Dharma.”

The Buddha replied: “You are right. I am not teaching

because I don’t see anyone around me who has the ability

to understand the profound ultimate reality which I have

discovered.”

The Buddha’s gesture of not teaching immediately indicates

that the ultimate reality is very profound and has

unfathomable depth. Without knowing this, one cannot

eliminate the subtlest of ignorance, without elimination

of which one cannot achieve freedom from suffering. There

are so many layers of ignorance. It is not sufficient to

eliminate the coarser levels of ignorance for the purpose

of releasing yourself from samsara. To achieve complete

liberation from ignorance and not just from partial

ignorance, one has to know how the subtlest ignorance

operates.

What is this subtlest reality?

This whole concept of suffering and its causes which was

comprehensively highlighted by the Buddha is concisely

explained by Arya Nagarjuna, in a single stanza:


The ceasing of samsaric karmas and afflictions is

nirvana;

Samsaric karmas and afflictions arise by conceptual

misperception;

Which in turn arises by the elaboration of grasping

at the true existence;

The wisdom of emptiness brings an end to this

elaboration.

If it is through realizing the emptiness of true existence

that the final ignorance is eliminated, what is meant by

the emptiness of true existence which is also the ultimate

reality? This is what we need to know. Arya Nagarjuna wrote

six treatises all extensively explaining what constitutes this

ultimate reality.

The debates included in the writings of Arya Nagarjuna,

Acarya Shantideva, and Acarya Candrakirti – these debates

between the Madhyamaka school which adheres to Arya

Nagarjuna’s views versus the schools which reject them –

help us to explore and tease apart the extremely subtle

nuances involved in the understanding of ultimate reality.

Arya Nagarjuna did not invent any philosophy; he simply

unraveled the truth which the Buddha Shakyamuni taught

in order for the suffering beings to be liberated.

The whole corpus of teachings on ultimate reality is

presented by Arya Nagarjuna, the most essential of which

is Mulamadhyamakakarika (the Fundamental Wisdom of

the Middle Way).

The Chapter twenty four of “The Fundamental Wisdom of

the Middle Way” Mulamadhyamakararika opens by

highlighting the opponents’ view of true or objective

reality, which also reflects our naïve natural thinking, or

the distorted version of the reality. This is done to clearly

present what the object to be negated is when we cultivate

the final wisdom.

Objects, instead of being intrinsically real, are lacking

intrinsic nature according to Arya Nagarjuna. However, a

whole set of philosophical schools advocates the idea of

intrinsic reality of the things. They thus raise the qualm

that if there is no intrinsic reality, then existence cannot

be posited. In the absence of existence, the action of arising

cannot be posited, which is well refuted by our direct

experience of the world, where we see plants growing from

seeds and suffering arising from their respective causes.

That would show us how the first truth of the Four Noble

Truths – the truth of suffering – arises from the second

truth – the truth of the cause of suffering. And the third

truth – the truth of cessation – ensues because of the fourth

truth – the truth of the path leading to cessation of

suffering. As the positive factors arise, the negative

diminishes. This process of arising and diminishing of the

negativities is not possible in the eyes of the opponents of

Arya Nagarjuna if there is no intrinsic reality at all. This is

the gist of the qualm the adherents of true existence have

against Arya Nagarjuna and his followers.

They further argue that if there are no phenomena of

arising or diminishing, how does one account for the Four

Noble Truths, the principle teaching, which all the

followers of the Buddha accept? If one does not accept

the Four Noble Truths, how can one account for the

practitioners of these Four Noble Truths? Without the

practitioners of the Four Noble Truths, how is Buddhhood

accounted for, the highest goal aimed at by the

practitioners?

In summary, the proponents of intrinsic reality argue that

while claiming to be a Buddhist, Arya Nagarjuna and his

followers denigrate the whole teaching of the Buddha by

rejecting intrinsic or objective existence. He is further

criticized for not accepting Three Jewels as refuge, the Four

Noble Truths, and also the functionalities of all things as

they are.

Arya Nagarjuna responds by saying: “The qualms you raised

against me are not because I have the flaws, rather they

reflect your own ineptitude. You failed to understand the

following three points”:

1. The purpose of understanding emptiness;

2. The nature of emptiness – Ultimate Reality;

3. The meaning of emptiness;

1. The purpose of understanding emptiness:

He reiterates that understanding emptiness finally

eliminates the demonic egoistic ignorance which

misperceives things to be intrinsically and objectively real

and which gives rise to all mental agitations, irritations,

suffering, pain, and anxiety. As long as one believes in things

as existing truly, or from the object’s side, there will always

be a tendency for one to react to the object. When one

believes things to exist objectively, if the object appears to

be attractive, one cannot control one’s mind from going

after it. This is attachment. Whereas when one sees the

object as being repulsive from the object’s side or

intrinsically, then one cannot control one’s mind from

running away from it. This is aversion. Arya Nagarjuna says

that the very purpose of meditating on emptiness and then

realizing the wisdom of emptiness is to eliminate all these

negative emotions – attachment, aversion, and so forth.

Just as the Buddha very clearly stated that our chasing after

or running away from the objects is because of our failure

to see things as dream-like, the way they are.

In a sutra, the Buddha said:

“Just as in a dream of a youthful girl,

She met with a boy and saw his death.

Joyous was she at the meeting and despairing at his death.

View all phenomena as thus.”


When the girl fails to see the episodes as her own dream,

she reacts to the dream as real. This swayed her into

excitation which is indeed the cause of acute despair in

the end. Both the excitation and the despair disappears

the moment she wakes up from the dream. Her mind finally

finds rest. This is a little nirvana for her. She then realizes

that unduly reacting to the objects is truly childish and

fosters all miseries.

But as long as one has a belief that objects exist intrinsically,

from the object’s side, there is no way that one can

eliminate the subtlest ignorance, and thus the negative

emotions keep on shooting up.

2. The nature of emptiness – Ultimate Reality:

Arya Nagarjuna says:

“Whatever is dependently originated,

Is taught to be empty of true existence.

That being dependently designated;

This is the Middle Way.”

What he implies here is that emptiness should not be taken

as nihilistic voidness. It is to be understood as dependent

origination. What is meant by emptiness? It means

emptiness of independent existence. When you negate

independent existence, what is implied is dependent

existence. Emptiness, thus, does not mean nothingness.

It means dependent origination or dependent existence

instead. Everything comes into existence by dependence

on other factors. It does not infer nihilism, but instead

implies fullness of so many other factors upon which the

object is dependent. Things are there; functionalities are

there; functionality connotes something is changing from

one phase to the next. Things are changing; causes giving

rise to the results; it happens only if there is dependency

where the results depend on the causes. Thus emptiness

of independent existence should not be read as

nothingness, rather as dependent existence. Arya

Nagarjuna summarizes this point by saying:

There is no phenomenon which is not dependently

originated;

There is no phenomenon which is not empty of true

existence;

This is the meaning of emptiness as interpreted by Arya

Nagarjuna.

Different schools interpret dependent origination,

pratityasamutpada, in different ways. Broadly speaking,

there are three levels of dependent origination. His

Holiness the Dalai Lama so beautifully captures the three

levels of dependent origination as follows:

Three levels of Dependent Origination

a) Dependent origination of causation: Any result, when

it comes into being, necessarily depends on its

preceding causes and conditions.

b) Dependent origination of dependence on parts: Here

the dependency may not necessarily be sequential. The

‘whole’ which depends on its ‘parts’ for its existence is

simultaneous with the parts on which it is dependent.

For example, the auditorium where we sit arose

dependently from its parts consisting of the roof, the

walls, the floor, and so forth. The auditorium

simultaneously exists with its parts.

c) Dependent origination of dependence on mere

designation: Things exist through mere subjective

imputation; things come into existence through

dependence on our subjective mind which perceives

the things. This third level has great resemblance with

the modern physics – theory of relativity as well as

quantum mechanics. This reflects the subtlest level of

dependent origination, the understanding of which

alone has the power to eliminate the final ignorance.

I recommend that the readers, if interested in

understanding this level of dependent origination, study

in depth the two books by Lama Tsongkapa – His

commentary on Acharya Chandrakirti’s “Entry into the

Middle Way,” English translation by Dr. Thupten Jinpa

and His commentary on Arya Nagarjuna’s “Fundamental

Wisdom of the Middle Way” translated into English by

Geshe Ngawang Samten and Jay Garfield. “How to See

Yourself as You Really Are” by H.H. the Dalai Lama is a

great book indispensable for this understanding.

3. The meaning of emptiness:

As for the nature of emptiness, Arya Nagarjuna is implying

that emptiness should not be thought of in terms of a solid

object but in terms of inexpressibility in words and

thought, whose bare nature is beyond conceptuality. On

that level, emptiness transcends conventionality. He

explains five natures ascribed to the ultimate reality – not

known through others words, peaceful, devoid of

elaborations, transcending conceptualization, and free of

duality.

Conclusion

Arya Nagarjuna concludes by mentioning that contrary to

things being dependently originated and empty of

independent existence, if they do exist independently,

dependent origination becomes untenable. This in turn

has the implication that results are not dependent on

causes. Following this line of reasoning, causation cannot

be posited. Without causation, there is no arising and

disintegration. This in turn leaves the Four Noble Truths

unaccountable. Thus, the Three Jewels cannot be posited.

Witnessing the rigorous flow of debates between the two

sides, the spontaneity of Arya Nagarjuna’s view of

dependent origination slowly unfolds. While he rejects all

degrees of intrinsic and independent existence, he

espouses the full breadth of the functionality of the world

as being in total conformity with our day-to-day experience

of life in the form of dependent arising.


Ceremony of Bodhi Awakening

Since the seventh century AD, Tibetan culture has been

deeply rooted in compassionate Buddhist principles

inherited from India. His Holiness the Dalai Lama always

refers to India as the guru and Tibetans as chela (students).

While Tibetan culture is seen in many facets, its uniqueness

is in the richness of compassion. The wisdom of

interdependency among human beings themselves,

between humans and their environment, and humans with

other animals underscores this rich universal compassion.

H.H. the Dalai Lama values it so much that he gave India

the epithet, “The Land of Ahimsa,” for being the source of

this treasure.

Tibet House in collaboration with Drepung Loseling

Monastery, Take 5 Films Pvt Ltd., India International Centre,

and the Himalayan Buddhist Cultural Association hosted

the Ceremony of Bodhi Awakening from March 16-18, 2012

celebrating the rich and unique cultural heritage of Tibet

and its people. The occasion offered insights into aspects

varying from dharma and medicine to folk lore, dance and

music. While witnessing each event, one could perceive

how dharma is interwoven with every aspect of creativity

in Tibetan culture. At a time like this, when greed and

avarice are robbing people of their basic human qualities,

this ceremony was a nudge to the slumbering society that

one can, while carrying out business in samsara, walk the

path of dharma with ease and that basic human values need

not be divorced from life while doing one’s designated

duties.

The Ceremony of Bodhi Awakening rendered a panoramic

view of Tibetan culture in a three day event. This joyous

tour of the beautiful Tibetan civilisation embodied the rich

civilisation of India as well. The various activities of the

Ceremony of Bodhi Awakening instilled and enhanced

greater wisdom and knowledge in various fields of science

and the arts.

The stupa in the logo symbolizes bodhi, “perfection,” and

the flame atop the stupa symbolizes the action of

“awakening.” Just as darkness is dispelled by light,

awakening the seed of perfection and goodness takes place

through instilling profound compassionate wisdom in

beings. Through lighting the lamp of compassion and

wisdom, Tibetan culture in all its essence, was manifested

during the three days to awaken peace and happiness in

individuals and society at large.

More Details on the Ceremony

The Ceremony of Bodhi Awakening exposed the audience

to various facets of Tibetan culture. People learned about

Tibetan Buddhism and its philosophical implications.

The Ceremony gave a platform for dialogue among the

experts from four different medical traditions – Ayurveda,

Tibetan medicine, Homeopathy, and Allopathy. A Buddhist

psychologist engaged in discussion with a Western

neuroscientist. Teachings on how to cultivate joyous

compassion and the wisdom to see things in the light of

interdependency were given to the audience. These

dialogues and teachings were presented to inform the

audience about the sophistication of a long forgotten

tradition in India which the Tibetans inherited from

Nalanda University, and now has been revived and

cultivated.

The Ceremony began with monks from Drepung Loseling

Monastery aesthetically designing a sand Mandala of Arya

Avalokiteshwara, the Buddha of Compassion. Seeing the

Mandala, the audience sensed the legacy of auspicious peace

and compassion in their hearts.

An art exhibition displayed a rich array of historic Tibetan

painted scrolls, along with the rare portraits of Tibet before

and after 1959. Vijay Kranti’s life long journey of

photography on Tibet was inaugurated on the first day

of the Ceremony. His pictures of H.H. the Dalai Lama,

the Potala Palace and Norbulingka gave the audience a

more intimate portrait of H.H. the Dalai Lama from an

early age.

Free Tibetan Medical consultation was provided to visitors

on all three days. People were amazed to learn how these

doctors can detect even the subtlest physical ailments just by

placing their fingers upon each wrist and reading one’s pulse.

Sacred Dance and Sacred Music by the Tibetan monks was

another attraction of the Ceremony. These rituals have a

special healing effect on the environment and the beings

living there.

Bodhi Katha performance by some young Indian college

students beautifully portrayed a part of the Buddha’s life

and His message.

Buddhist meditation sessions in the mornings refreshingly

began the day.

On the second day, an evening show about the renowned

Tibetan saint Jetsun Milarepa in English, was performed.

(From Right) Ven. Geshe Thupten Dorjee Negi, Administrator of

Drepung Loseling Monastery, Mr. Veer Bhadra Singh, Former Chief

Minister of Himachal Pradesh, Ven. Geshe Dorji Damdul, Director of

Tibet House and Mr. Vijay Kranti, a life long photographer of Tibet,

on the inauguration of the Three Day Ceremony


Not only was it very entertaining, but also richly

inspirational for all in the audience to lead a peaceful and

compassionately meaningful life.

Presentations on various aspects of Indian and Tibetan

classical dance by two expert performers gave the audience

a flavor of the subtler nuances of the two traditions.

Tibetan shops displayed Tibetan auspicious colored flags

for ones’ luck and the Mentseekhang medical shop made

available for visitors souvenirs and remedies from a

compassionate culture.

The “Ceremony of Bodhi Awakening” left an impression

upon the minds of the audience providing a tour of

thousand years old Tibetan civilization in just three days.

Exhibitions

The Exhibitions were inaugurated at the venue, Gandhi

King Plaza, by the Chief Guest, His Excellency Shri

Vir Bhadra Singh, Minister of Micro, Small & Medium

Enterprises, at 9:30 am on Day One. Geshe Dorji Damdul,

Director of Tibet House, welcomed the Chief Guest with a

traditional ceremonial scarf. Before he inaugurated, monks

from Loseling Monastery recited the prayers of

auspiciousness and Shri Vir Bhadra Singh proceeded

towards the magnificent picture of His Holiness the Dalai

Lama and lit the lamp. The exhibition consisted of more

than 150 exhibits, that included among others, exhibitions

on Tibetan lifestyles during post- and pre-1959, thangka

paintings, Vijay Kranti’s photo exhibition of H.H. the Dalai

Lama, of deep spiritual experience.

Inaugural Function

The inaugural function was held in the main auditorium

of the India International Centre in the morning. After a

brief introduction by Ms. Tenzin Pema, Secretary, Tibet

House, the portrait of His Holiness was ceremonially

brought into the auditorium and was placed on the stage,

to the accompaniment of spiritual music played by the

monks from Loseling monastery.

The Chief Guest, Professor Shyam Menon, Vice Chancellor

of the Ambedkar University, Tsona Rinpoche, Tempa

Tsering, Lochen Tulku Rinpoche and other honorable

guests lit the lamp and sonorous chants of the monks filled

the atmosphere as the lamp was lit. A silent tribute was

paid in memory of those Tibetans who had laid down their

lives protesting against the Chinese regime.

Welcoming the participants and guests of honour,

Ven. Geshe Dorji Damdul, Director of Tibet House, said

that the title of the event was changed from festival to

ceremony to underline the tragic situation in Tibet and of

the monks’ immolation against the atrocities. Referring to

H.H. the Dalai Lama as a champion of peace, he said that

the Tibetans are being true to the spirit of non – violence

as, instead of any retaliation to the injustices meted out to

them, they were giving up the most precious thing one

cherishes – one’s own life. The title, Ceremony of Bodhi

Awakening, reflected the mission of H.H. the Dalai Lama

to bring happiness to humanity at large. ‘Bodhi’, he said,

connotes perfection while ‘awakening’ expresses

blossoming of the Bodhi which is inherently present in

everyone. To make the world a big ‘We’ rather than big ‘I’

is the dream of H.H. the Dalai Lama which the Ceremony

of Bodhi Awakening aspires to achieve, Geshe Damdul

observed.

In his address, Tempa Tsering, representative of H.H. in

Delhi, while congratulating the hosts of three day cultural

programme, pointed out that while Tibetan culture is an

ancient one, what makes it invaluable is that it is living

and vibrant even today and has much to offer to the modern

world. The culture which, has within its fold philosophy,

medicine, music and art, is rich and unique and needs to

be preserved in an increasingly interdependent world.

The Chief Guest Dr. Shyam Menon said that this was a

historical moment in time that His Holiness lives in India.

Great teachers like Buddha and Nagarjuna have once

enriched the consciousness and thoughts of this land but

it is unfortunate that we have slipped into endemic

amnesia. The presence of H.H. is an opportunity to redeem

A view of the exhibition Inaugural Session


this strand in our civilization, he pointed out. As a teacher

he felt the great significance of Bodhi awakening, and said

that in today’s milieu of competitiveness and self

absorption, it is important to reassert the value of

compassion and a good heart. It is the moral responsibility

of the teaching community to unfold the hearts and not

just the heads of young learners. Time has now come to

redefine smartness and success and it is in this context

that the title of the event was indeed to be lauded,

Dr. Menon said

Tsona Rinpoche in his address also complimented the

organizers on the title of the event when he pointed that

all of us have the potential to remove our ignorance and

as we progress on the path we move towards

enlightenment. Which is what Buddha did. We need to

awaken and develop the potential in order to take it to an

unlimited state.

Speaking on the occasion, Lochen Tulku said that the

foundation of Buddhism rests on non-violence and

referred to the Four Noble Truths as laws of nature which

one can apply in any field of activity.

After the introductory remarks by the guest speakers, a

song in praise of H.H. the Dalai Lama wishing him a long

life was sung by school children of T.C.V. Day School,

Majnuka Tila, Delhi.

Mr. Vijay Kranti, who had held an exhibition of the

photographs of H.H. the Dalai Lama, titled Buddha’s Home

Coming spoke on how he was planning to have a chain of

twelve exhibitions to showcase the different aspects of

Tibetan culture in different countries. According to him,

the coming of H.H. was like Buddha coming back to the

land of his birth and it was only befitting that the inaugural

ceremony of his exhibition was part of the Bodhi

Awakening Ceremony.

Mr. Ashok Arora and Mr. Gun Bahadur of Tibet House were

felicitated for their outstanding service to Tibet House.

The inaugural session concluded with singing of Tibetan

and Indian National Anthems by school children of T.C.V.

Day School, Majnu-ka-Tila, Delhi.

the sound of the sacred dance and music performed by

monks from Drepung Loseling Monastery from South India.

Dr. Sonal Mansingh, the chief guest, expressed her joy at

being part of the evening programmme.

Gala Rinpoche who compered the evening function

called it the mystical art of Tibet. The dance, music and

multiphonic chants of Tibet resonate the core message of

Tibetan spirituality, he added. As the dance and music are

spiritual, he urged the audience to focus their minds to

understand the nuanced message of Buddha’s teachings

and apply them in their lives in order to alleviate the

suffering of sentient beings. Costumes, gestures and

instruments too have profound meaning which even the

performers need to internalize.

Three individual artistic forms reflected three individual

elements of this spiritual heritage. First was the overtone

chanting whose resonance was deep and profound. This

was followed by the dance of the skeleton which symbolizes

the ephemeral nature of beings. Then came a spontaneous,

intense, and interactive session of monastic debate.

Following this, the audience were treated to a visual delight

in the form of the Rainbow dance with five colors

symbolizing the harmony of the five external elements, five

chakras of the body and the five angels. Rinpoche informed

the audience that this was the healing dance and was

performed when a powerful healing was required.

The concluding performance was an offering for world

peace and the motivation was to make the environment

more harmonious by bringing this mystic theatre in a

secular environment, thus making one aware of the

importance of Bodhi awakening.

Opening Ceremony of the Sand Mandala of

Avalokiteshvara

The main foyer of the IIC witnessed an atmosphere of

sacredness with the resonance of chanting of the mantras

by the monks. The creation of a sand mandala of

Avalokiteshvarabegan with an opening ceremony. To the

accompaniment of musical instruments and through their

chants monks consecrated the site, calling forth the forces

of goodness. The artist monks began drawing the

architectural lines of the mandala of Lord Avalokiteshvara

who symbolizes compassion as a central focus of the

spiritual experience

Ashok Arora Gun Bahadur

The morning session was a perfect start for the Ceremony

of Bodhi awakening.

An Evening of Sacred Dance and

Sacred Music – Part I

Music and dance are well within the purview of Bodhi

awakening, for they actualize the philosophy which the

sacred scriptures prescribe. So the evening unfolded with


Mandala, a Sanskrit word, connotes a circle or cosmic

diagram depicting the cosmos in harmony. Having

originated in India, it found its way into the spiritual

tradition of Tibet with the establishment of Buddha Dharma

there and since then has become an inseparable aspect of

the sacred art of Tibet.

Made of coloured sand particles, the mandala is a visual

depiction of the residence of the deity in worship. It is a

vehicle to generate compassion and is a tool to realize the

impermanence of the phenomenon. It requires rigorous

practice in contemplation, and a thorough knowledge of

the textual tradition of Buddhism to create a mandala. One

can trace the origin of the sand Mandala of Avalokiteshvara

to the tantric teachings of Buddha Shakyamuni.

The enthusiasm with which everyone sought a glimpse of

the Mandala was evident, for it is believed that looking at

the mandala alone can create a positive impression on the

mind-stream of the observer – The mind stream that will

take us on the path of Bodhi awakening.

Altruism, the Fabric of Mahayana Teaching,

and the Wisdom of Dependent Origination –

The Path travelled by all the Buddhas

– A Lecture

In the process of Bodhi awakening, understanding altruism

and the wisdom of dependent origination are very crucial.

The session under consideration very meaningfully dealt

with these concepts. With Mr. Madan Verma, President of

Interfaith Foundation as Chair, the two distinguished

speakers were Gala Rinpoche and Geshe Dorji Damdul.

Introducing himself as a simple Buddhist monk,

Gala Rinpoche said that altruism can be understood in

many different ways. He added that the concept of altruism

was not confined to Buddha Dharma alone but is a

universal principle to follow. Quoting from various poets,

authors and different religious traditions, he mentioned

that all major religions talk about altruism and compassion.

Altruism epitomizes all the qualities of the Buddha and

generates happiness. Although it is inherent in the nature

of all beings, in order to put it into practice, mind training

is very important. One has to familiarize oneself with good

qualities, be contemplative, and then actualize it by making

the mind familiar to the concept. This is no easy task and

takes eons. Rinpoche hoped that we recognize the

importance and practice of this precept.

Giving a gist of the Wisdom of Dependent Origination,

Geshe Dorji Damdul said that most of our actions are

driven by our mind which looks for adequate information

for taking a decision. He wondered as to the truth of

‘information’, as information travels to the mind through

the medium of perception. The challenging question

before us is whether our perception tallies with reality or

is merely one’s own mental fabrication. Therefore, the

Buddha described that all phenomena are dream-like and

are merely mental creations. If this is understood then

one’s fear of samsara is removed and suffering can be

brought to an end by an understanding that all things are

mental constructs. Our problems have a genesis in the

misconception of reality as having an independent

existence. The moment the light of wisdom dawns on us

that all objects depend on mental imputation rather than

from objects’ side then the darkness of ignorance is

removed and one has ended one’s own suffering. The light

of bodhi shines through.

Meditation: A Tool for Conscious Living with

Practice – Part I

Awakening or blossoming not only takes time but certain

disciplines lie within its fold to put them into practice.

Meditation is one such tool whose relevance was

encapsulated very systematically by Ven. Mindroling Jetsun

Khandro Rinpoche. Day Two commenced with a talk by

the Chair, Prof. Meenakshi Thapan of Delhi University

introducing Jetsun Khandro Rinpoche and talking about

the great yogini lineage to which Khandro Rinpoche

belonged. She noted that it was a privilege to chair the

session.

Thanking the Chair for the introduction and appreciating

the title and the contents of the programme, Khandro

Rinpoche said that the ceremony of Bodhi awakening has


come at a very challenging time. The last few years had

been very demanding for Tibet and its people and

opportunities like these are the healing oases for the

suffering hearts, she added.

She observed that inspite of living at a time when economic

development and consumerism have become overriding

factors, there still is a deeper wish for introspection and

understanding. It is in this context that we need to

understand the meaning of meditation or contemplative

practices. In today’s world there is a tendency to resort to

meditation as an extracurricular activity and to engage in

it without even knowing its dynamics. The result is that

the mind starts resisting it. The definition of meditation is

simply a balanced continuum, a continuum of awareness

that one would generate in one’s own self and safeguard

that continuum of awareness with absolute integrity and

total uncompromising honesty.

Rinpoche opined that people’s interpretations of what

meditation actually is vary. But prior to actually engaging

in any kind of formal meditation, wemust learn about

cultivating observance in our life. So, rather than using

the word mediation in the beginning, it is better to call it

watchfulness or observance, because that is what awakens

the wisdom within our own selves. When the meditation

is really made experiential and a foundation of

watchfulness is built in one’s own life, then one inherently

experiences karma, cause and effect. Being able to see the

immediacy of all that we are experiencing at the moment

can eventually bring ethics in one’s own awareness, and

this sense of mindfulness will create a better situation for

oneself and others and generate compassion. For this, one

does not have to become a monk, a nun or a Buddhist for

that matter, she added.

Giving out a word of caution, she said that while one is in

a conducive atmosphere, it is easy to feel good but the

benefit of meditation is perceived better when we take it

out of the room away from the meditation cushion. True

mediation begins in post meditation practices. When one

lives with awareness or follows conscious living one learns

to be mindful of one’s own body, thoughts, feelings, mind,

phenomena and the environment. It is only this

mindfulness when developed with all sincerity can put us

on the path of bodhi awakening.

Medical Systems: Tibetan Medicine,

Ayurveda, Homoeopathy and Allopathy

– A Panel Discussion

Buddha Dharma considers human life to be precious. It is

with great difficulty that one gets to be born a human being.

Because humans have the power of discrimination, one

can make use of this life to not only better oneself but also

help other sentient beings to do so and alleviate their

sufferings. For this, the human body must be kept in proper

health for it is only a healthy body that can have a healthy

mind. So in the journey of Bodhi awakening, the next

milestone was to understand the way different medical

systems help individuals to safeguard the body and thereby

contribute to in developing a good mind.

Welcoming the organizers and panelists, Dr. Pema Dorjee

suggested that along with practitioners of different medical

systems who were present, the Chinese and Unani medical

system should also be introduced as they could contribute

a great deal to the wisdom related to the well being of the

individuals and society at large. Given the constraint of

time Dr. Pema Dorjee invited the distinguished medical

practitioners to introduce their medical systems in a

succinct manner and define good health.

Dr. Kalsang, Tibetan medicine practitioner, explained that

Tibetan medicine is termed as Sowa-Rigpa which means

to cure the disease, and to sustain a healthy body and mind.

This science is based on the principles of five elements.

Good health in Sowa Rigpaimplies that the five elements

are in equilibrium.

Dr. Ashwini Chopra representing modern medicine stated

that basic allopathy works on a very straightforward

principle that there is a single cause for a disease. A person

becomes sick when he or she gets attacked by an external

agent like bacteria. Dr. Chopra admitted that he was deeply

aware of the limitations of modern medicine which focuses

merely on the physical aspect of the body and said that

the time had come when it must integrate with the other

medical systems. Modern medicine has no proper

definition of good health, except absence of certain

symptoms that define a healthy body. But he summarized

Dr. Pema Dorjee attending a patient

(From left) Dr. Tsultrim Kalsang – Traditional Tibetan Medicine,

Dr. Ashwani Chopra – Western Medicine, Dr. Pema Dorjee – Senior

Practitioner of TMAI & Chairperson of the event, Dr. Mohd. Qasim

– Homoeopath, Dr. Raj Kotwal-Allopath, Dr. Bagwan Das –

Ayurvedacharya


it as the dynamic equilibrium of forces within and

outside.

Dr. Mohammad Qasim, a homeopath, stated this system

works on the principle that likes need to be treated with

likes. The causes that can cause disease can also cure the

disease. In this system the integration of body, mind and

soul is recognized. As the human body is part of nature

and the external nature has its impact on the wellness of a

being, good health according to homeopathy was an

equilibrium between soul, body and mind.

Dr. Bhagawan Dash the great ayurvedacharya, while

drawing attention to the holistic aspect of the system added

that Tibetan medicine is a treasure house and without

developing it, ayurveda would remain poor. Ayurveda

recognizes the five vital sheaths or koshas of the body and

how nourishing of each of them is essential. According to

him the purpose of ayurveda is not just curing the disease

but that it is a spiritual practice which is directed not only

at the health of an individual but also the society at large.

Ayurveda defines good health, aarogya, as a state when

the three factors or doshas are in equilibrium. In Tibetan

medicine, the definition of health means to sustain healthy

body and mind. Hatred, anger and illusion are directly

related to the state of mind. He emphasized at the

importance of keeping the balance the five elements

Dr. Raj Kotwal, a specialist in gastroenterology said that

the definition of good health is a state of complete physical,

mental, and social well-being.

Dr. Pema Dorjee expressed the wish that a healthy body

and healthy mind depend on a balance and that it is very

important to know what equilibrium really is. Unhealthy

life style and diet must be paid attention to. Questions

about depression its symptoms and causes were also

discussed.

Indo–Tibetan Relations Before and After 1959

– A Presentation

Buddha Dharma blossomed and flourished in India and

travelled in many directions. But it was only in Tibet that

the teachings of Buddha not just flourished but developed

to an extent that it created a strong bond between India

and Tibet. What India lost was very carefully preserved and

developed in Tibet. With the coming of H.H. the Dalai Lama

to India, Buddha Dharma returned to the land from where

in pursuit of Bodhi awakening, the gentle chants of

Buddham Saranam Gacchami resonated.

The chair Dr. Honey Oberoi, a psychologist in Ambedkar

University, began by saying that the topic for the discussion

was extremely important and it was regrettable that not

much has been spoken about the about India Tibet

relationship, which is a unique one.

Speaker Shri Naresh Mathur, a long time Buddhist

practitioner and a lawyer, sketched a vivid picture of the

historical relationship between India and Tibet before

1959. According to him the huge Himalayan range and the

plateau is the axis where the uninterrupted lineage of

Nalanda and the Vajrayana has been preserved and kept

alive even today. This relationship, he said, transcended

the mundane and is the basis of something that we will be

looking for in future. With masters like Shantarakshita,

Guru Padmasambhava and Atisha coming to Tibet, the

highest philosophical transmission occurred between India

and Tibet from the 8th to the 13th century A.D. One sees an

extraordinary diligence and application by the Tibetan

masters who spared no efforts in making the translations

of the Buddhist texts from Sanskrit near perfect. The

learned speaker pointed out that the relationship between

India and Tibet is a very special one. With His Holiness

the Dalai Lama coming to India in 1959 and bringing back

the rich Buddhist teachings, India has once again got this

wonderful opportunity to get back what she had lost.

Taking on from where the earlier speaker had left off,

Mr. Vijay Kranti said that when H.H. along with Tibetans

arrived in India fifty three years back in 1959, the

relationship between India and Tibet had already taken a

definite shape. In 1959 Jawaharlal Nehru realized the

challenges and responsibilities H.H. the Dalai Lama was

carrying on his young shoulders and encouraged him to

focus on education, something that proved to be a turning

point in the history of Tibet. The Dalai Lama identified the

talents amongst his people and the process of

reconstruction started. Today the young Tibetans have

arrived at a stage when they are managing things

beautifully. They have handled the relationship for the last

fifty three years in the most constructive manner as can be

witnessed in education, and as rehabilitated in religious

learning, arts and crafts of Tibet. Over the period Tibetans

not only have a proper government but they have a

democratic set up where H.H. has given all his powers to

an elected representative. Mr. Kranti said that the presence

of H.H. in India has only strengthened the historical bond

between India and Tibet.

Concluding the session, the Chair observed that there is a

silent gap between young Indians and Tibetans and a

dialogue is necessary to bridge the same.

An evening of Sacred Dance and Sacred

Music – Part II

Performers: Monks from Drepung Loseling Monastery

The story of prince Siddhartha becoming the Buddha

repeatedly reminds us of the Buddha nature in all sentient

(From left) Mr. Vijay Kranti, Mrs. Asha Reddy – Chairperson,

Mr. Naresh Mathur – Senior Advocate at the Supreme Court


Nyensen (Invocation of the Forces of Goodness) & Sangso Shijo

(Auspicious Song for World Healing)

Sha-nak Gar-cham (Dance of the Black Hat Masters) Dakzin Tsarchod (A Melody to sever the pains of the Ego Syndrome)

Khandro Tenshug Garcham (Dance of the Celestial Angels)

Dur-dak Gar-cham (Dance of the Skeleton Lords)

Taksel (Intense Encounters of the Third Degree)

Glimpses of Sacred Dance & Sacred Music (CBA)


(From left) Most Venerable Mendroling Jetsun Khandro Rinpoche

with Prof. Menakshi Thapan in the Chair

beings and the need to let that bodhi blossom. One can

imbibe a lesson from every event in his life.

As the evening approached, the audience got an

opportunity to see two scenes from Bodhi Katha, a dance

drama based on the twelve deeds of the life of the Buddha

that were enacted by the talented children of Manzil, an

NGO under the guidance of the Director Kajoli Khanna.

The intention of the play was to remind us of the moral

values that must prevail in the society. The first scene

depicted Yashodhara and prince Siddhartha’s mental

turbulence where Siddhartha declares that he must shun

the throne and must leave the beautiful princess

Yashodhara. She, on the other hand, hopes that the

imminent separation will not happen.

The second scene depicted Siddhartha’s search for the

guru. His long quest took him to many teachers and many

practices but subjecting the body to pain did not lead him

anywhere till he realized that middle path was the way to

attain liberation.

The second part of the programme was the Sacred Dance

performed by the monks. Gala Rinpoche in his

introduction, said that the motivation of the audience was

important and requested the members of the audience to

connect their minds with those of the performers.

The dances are not meant for entertainment but have a

meditative quality. Years of intense training and practice

are required before the artist can perform them. According

to Ven. Rinpoche, these dances have a transformative power

of removing obstacles bringing in harmony. The mudras,

colours and the instruments used in these dances are highly

symbolic and the sacred songs are deeply spiritual with a

transformative power.

The audience also got a glimpse of the monastic debate

which is an integral part of the training of the monks

Explaining the philosophy and the rigors of debates Geshe

Dorji Damdul explained that it is a powerful way to expand

the mind, increase analytical and sharp mental capacity

and finally get at the truth. With questions and counter

questions posed to the defender one finally arrives at the

truth. The lively debate conducted by the monks evoked

great appreciation from the audience

Before wrapping up, Gala Rinpoche thanked the audience

and reminded them of the urgency to preserve this unique

culture and urged them to keep Tibet in their thoughts

and prayers.

Meditation: A Tool for Conscious Living with

Practice – Part II

Buddhist philosophy shows us the way that leads to an

understanding of our inner nature. The wisdom or bodhi

is awakened with contemplative practices which serve as

tools. The morning unfolded with Khandro Rinpoche’s talk,

which was in continuation from the previous day. Deeming

it as an honour, the Chair, Ms. Ashum Gupta former Head

of Department of Psychology, Delhi University introduced

the speaker.

Continuing with the topic of meditation, Khandro

Rinpoche said that from a Buddhist perspective, conscious

living is not so much living with prayers or a certain

idealistic understanding of a dharma practitioner.

Conscious living very often in our world gives an emphasis

on believing that our minds have to be one with God, or

for a Buddhist with the Buddha. But a Buddhist summation

of conscious awareness or conscious living is to watch the

mind, making it understand that as human beings, we have

the potential and the capacity of living an entire day without

inflicting or causing harm to others. Buddha Dhrama

teaches us not only to refrain from destructive attitude or

conduct but also tells us that we have the power to always

engage in those activities that we aspire for.

Genuine meditation and an honest continuum of

awareness must be integrated in all our moments of living.

This, then, is to be applied to our habitual behavioural

pattern. The preoccupation of a good Buddhist meditator

is that he or she aspires for pure and long lasting happiness

for all sentient beings. But unfortunately while that is the

aspiration, our conduct is devoid of this. If we watch our

actions like a theatrical without being judgmental, we can

inevitably see the hypocrisy therein. When that acute

observation happens, we find that combined with blessings,

teachings and the different practices that we do, we develop

a much better understanding of the teachings. It is at this

point that we develop devotion which will not prove to be

a burden. One of the things that the meditator begins to

see and realize is the real nature of mind as the actual basis

of all experiences, Rinpoche said. Methods and techniques,

mantras and visualizations are important but if there is no

pervasive awareness then all these things are

inconsequential.


Classical Dances: Tibetan and Indian

– A Presentation

The forms differ, formats vary, but the core of the inherent

philosophy in the classical tradition of India and Tibet has

much in common. This is true even in art forms like classical

dance where the dancer’s attempt is to achieve oneness,

not only with oneself but also communicate the same to

the audience. The Chair Ms. Raji Ramanan, responding to

the title of the programme, said Classical Dance of both

tradition was not for entertainment but was meant for

generating one-pointed-ness, to realize truth.

Well known Odissi exponent Sharon Lowen, through her

slide presentation, explained that while superficially both

traditions look disconnected, when one looks at the

classical tradition of Nalanda, one is able to see parallels

from the spiritual and ritualistic perspectives. Both have

their genesis in the shastric tradition. According to

Ms. Lowen, dance is a way of communication and a

language which can teach more than what one would

gather from the texts. In the Indian classical tradition,

through the images and metaphors, one reaches the

ultimate reality which is the core of the Hindu philosophy.

speaker talked about special dances which are performed

during specific occasions. An interesting slide presentation

of musical instruments was presented before the audience.

Jetsun Milarepa, The Tibetan Saint

– A Play

Artists from Gangjong Doeghar, Kalimpong presented a

Play based on the extraordinary life of Milarepa.

Introducing the story of the great sage Milarepa, Geshe

Dorji Damdul explained how incidents in the life of

Milarepa led him in search of a teacher. His search took

him to Marpa Lotsawa through whose grace Milarepa

became a great master. He composed many spiritual songs

replete with Buddhist teachings. One such popular song

that was enacted for the evening was ‘The Deer and the

Hunter’ which carried the message of Buddha in a simple

way.

One day the great sage while sitting in meditation in his

cave saw a frightened deer chased by a ravenous hound.

Filled with great love and compassion for the poor

creatures, Milarepa made both of them lie down on either

side and preached to them. The hunter who was fierce

and full of pride arrived and seeing both his targets sitting

peacefully by the side of Milarepa, was further enraged.

His attempt to kill the saint failed and in turn he was greatly

pacified by the comforting words of the sage and became

his disciple.

Dismantling the Sand Mandala:

A Symbol of Impermanence

With bodhi awakening and unveiling of the layers of

ignorance, one faces the impermanence with a mind that

has no grasping. Conditioned phenomena change, beauty

fades. As the bodhi awakening ceremony moved to its last

lap and the mandala was completed, it was also time to

dismantle it, symbolizing the impermanence of all

conditioned things. In his closing remarks, Gala Rinpoche

said that the preceding three days were spent in creating

a magnificent and powerful mandala. He informed the

audience that traditionally mandalas were created to

invoke a specific deity and to assist the meditator who gets

Milarepa Play performance

(From left) Ms. Sharon Lowen – renowned Odissi dancer,

Ms. Raji Ramanan – Writer, Mr. Dawa Tashi – Dance and Music

Teacher at TCV School, Dharamsala

The intention of Indian classical dance was to create the

spiritual dimension. The important thing is to create the

peak of the divine which takes one away from the ego.

This is also reflected during the preparatory of

performance time when artists maintain a meditative

mode. All the movements have a metaphysical meaning

dance is the perfect yoga, for it also includes pranayama

and the asanas.

The second speaker Mr. Dawa Tashiused many slides to

elucidate the vastness of Tibetan classical dance. Tibetan

classical tradition has three components – music, dance

and opera. Music too varies from the folk tradition to

opera, spanning activities from a simple nomadic life to

deep philosophical insights. There are dances for every

occasion which are performed with various instruments.

Bamboo flute, lute and the fiddle are used for classical

music and most of the artists are Muslims, he said. The


initiated into meditation on that deity. Although the

mandala created in the foyer was not done for any

visualization purpose, the monks had observed all

guidelines and aspects of the tradition while creating the

mandala. It was consecrated with traditional chants and

the monks maintained meditative mindfulness throughout

the making of it, he added. Rinpoche informed that in the

creation of the mandala two ceremonies were crucial. One

was the opening ceremony, and the other, the closing

ceremony. The closing ceremony is regarded as profound

and significant, for it reminds us of our own impermanence.

In the normal pattern of thinking one does not think of

one’s own death. In Buddhist teachings the state of death

is the most crucial, bringing us face to face with the reality

of emptiness.

Amidst the chants, the colored sand was swept up in a

ceremonial manner and was distributed to people who had

gathered in great numbers to experience this extremely

intense spiritual phenomenon. A pregnant silence had

enveloped the atmosphere. The closing ceremony indeed

showed that all compounded things were impermanent

and they lacked inherent existence, a philosophy that the

Ceremony of Bodhi Awakening had envisaged.

Brain in Neuroscience and the Buddhist

Concept of Mind – A Panel Discussion

At a time when Science has advanced enough to offer its

theories about mind and brain, one feels a need to revisit

the theories put forth by the Indian classical philosophical

traditions about the same. Though a very short session,

the views put forth by the two speakers made one realize

the relevance of the topic and the importance of

understanding the role of the mind in our existence.

The Chair, Ms. Ashum Gupta, Professor of Psychology at

Delhi University, welcomed Dr. P.N. Ravindra Nagendra

who has done special application on mindfulness practice

with sleep and sleep disorders. The Chair also observed

that it is very important to integrate the two topics–Brain

in Neuroscience and Buddhist Concept of Mind.

Dr. Ravindra shared how brain science is evolving and is

looking at the understanding of wisdom with different

philosophical systems, especially those with mindfulness

practices. As far as the mind is concerned, Neuroscience

defines the mind in the frame work of how neurons in the

brain interact with each other and the resultant output is

referred to as different attributes of mind. By attributes

one means cognition, emotions, and feelings. But in the

philosophical system, mind is a phenomenon and not an

attribute, he added. Mind as a phenomenon is very difficult

to define. But with the evolving imaging technology, it has

become possible to evaluate the brain in real time in human

beings. Most of the neuroscience study is about statistical

behavior and not about causality, he said. We have different

levels of consciousness or behavioral states. The emerging

evidences have clearly shown that one notices structural

changes in the brain when thoughts and emotions

are evolved through the contemplative practices.

An individual’s way of thinking directly impacts the brain

dynamics. Experiments have shown that motivation for

achievement is a crucial factor. Dr. Ravindra hoped that in

this context Neuroscience and Buddhist philosophy can

come together and by understanding how the

contemplative practices affect the brain,

the scientists can understand the

functioning of the brain better.

The second speaker Geshe Dorji

Damdul, while talking about out the

mind in Indian classical philosophical

tradition, stated that the study of mind

becomes very important in the classical

Indian traditions like Hinduism,

Buddhism, Jainism etc. The fact is that

we aspire for happiness and shun

suffering. In order to achieve happiness

we engage in activities which are

determined by thoughts. Undeniably

there is an agent which determines our

actions. The whole Indian classical

philosophical tradition and discussion


about karma, rebirth and nirvana make sense only when

we understand that brain might come to an end but the

mind continues to the next life. Geshe Dorji Damdul while

putting forth many points agreed that the way mind

functions are still a mystery. Research is on and there is a

need to delve deep into the subject.

Valedictory Function

The function concluded with the Director thanking all the

volunteers and all the individuals and institutions who

collaborated for this event. He was hopeful that one

was going back with the seed of bodhi awakening.

The ceremony concluded with chants for the long life of

His Holiness the Dalai Lama.

On all three days, the lovely setting of Gandhi King Plaza

with its glorious trees, proved to be a magical venue for

exhibitions. The prayer flags swaying gently with the breeze

and the warm sunrays warming the spirits of the onlookers

lips hummed a folk song. One got lost in the warp and

woof of the weaving crafts person. It was an experience to

see the traditional Tibetan thangka painter engrossed in

this sacred art.

Demonstration of sand mandala creation provided an

experience of absolute resolute and one pointed

awareness. Trying to copy what the monks were doing

proved to be not just enjoyable but brought in an awareness

as to what it takes to create the mandala in which one

invokes the deities and then to undo the whole pattern

with a sense of detachment keeping the thought of

impermanence in mind.

While one’s mind and heart got engrossed in these

beautiful experiences, care was taken not to overlook the

physical state of ones being. After all, a human body is a

precious and rare gift and hence need to be taken care of.

Keeping to the spirit of ceremony free medical consultation

transformed the place and transported one to a different

time and space. Alongside the enriching sessions, one had

an opportunity to see exhibitions of Tibetan lifestyles

during the post and pre 1959 period. The Thangka painting

Exhibition, Vijay Kranti’s Photo Exhibition of H.H. the Dalai

Lama, and the paintings of Elizabeth Brunner, were a

spiritual experience in themselves.

Demonstration of traditional Tibetan carpet weaving took

one back in time when tucked within the snow clad

mountains, in the land of Tibet, the nomads’ skilful hands

wove painstakingly beautiful colorful patterns while their

was provided by eminent physicians from the Tibetan

medical tradition.

The ceremony would not have been complete without the

traditional tea and snacks which was very thoughtfully

provided in different stalls. Books, T-Shirts, CDs and

Candles and Tibetan jewelry were also on display and were

on sale. The ceremony of bodhi awakening most certainly

brought one closer to the distinctiveness of the Tibetan

culture. It also brought one nearer to the elderly who, with

the rosary moving between their feeble fingers, had dreams

of returning to their land.


The occasion was the

celebration of the Eighteenth

Anniversary of the statue of

the Buddha at the Buddha

Jayanti Park on October 2,

2011. A soothing beautiful

dawn with the gentle early

rays of the sun making the

golden hued statue of

Shakyamuni Buddha poised

in a contemplative posture

with a gentle smile playing on

his lips was a befitting sight

to remove even the slightest

trace of any distress from the

hearts of people. The cackle of the geese swimming in the

pond brought an awareness of the role these tiny beings

played. They appeared to be there as if to join in singing

the praise of an individual for whom the search for the

truth was why he took human form.

It was on this very day that the incarnation of Lord

Avalokitesvara of our times His Holiness the Fourteenth

Dalai Lama had offered the beautiful statue of Buddha as a

gesture of gratitude to the people and government of India.

The day also marked the birth anniversary of the great

Mahatma Mohandas Karamchand Gandhi, fondly

addressed as Bapu. The gift of the statue from a person

whose teachings and life personifies peace and compassion

has been perhaps the most auspicious gift that India has

received from the hands of a great sage of our times. It is

only in the fitness of things that this day is dedicated as a

day of celebration and remembrance. Proper remembrance

is what Buddha Dharma recommends, the Sanskrit term

being samyak-smriti, a part of the eightfold path.

The day unfolded with individuals offering their personal

prayers to the Buddha after which the official ceremony

began. The new Director of the Tibet House Geshe Dorjee

Damdul in his succinct introduction expressed the

importance of such a celebration. He also thanked and

appreciated the erstwhile Director Ven. Doboom Tulku

who had initiated not only this event, but with his vision

and interest had organized various meaningful

programmes. Reiterating H.H. the Dalai Lama’s statement

that for him India is the guru, Geshe la said that the land

of India from where such great masters like Shantarakshita

had gone to Tibet and had established the Buddha Dharma

was a land which had for centuries celebrated diversity

and richness of traditions.

The programme commenced with a reading from Chapter

Seven of Sãntideva’s Bodhicharyãvatãra by Ms. Maya Joshi.

This chapter entitled “Enthusiasm” is a very crucial aspect

of the spiritual journey, as a matter of fact, of any journey.

Devoid of this value, no

spiritual aspirant can hope

to move ahead on the path.

The mind that is awakened

to this only proceeds from

joy to joy and never lapses

into despondency. Truly the

spirit of the morning

expressed this.

Following this was the

reading from Dhammapada

by Dr. Antonnella Mathur.

The verses were reminders

of the consequences of

one’s own actions, just as from a pile of flowers one can

either make an ugly wreath or a charming garland. The

beauty of what comes out is not in flowers themselves but

the way they are fashioned. So are our lives. Our own

actions have the potential to shape our lives into a beautiful

garland.

Next was the chanting from The Diamond Sutra or the

Vajracchedika Prajñaparamita Sutra as it is called in Sanskrit

by Ms. Raji Ramanan. This well known Sutra emphasizes

the practice of non-abiding and non-attachment. In the

Sûtra, the great sage Buddha is asked a question by the

elder Subhuti. What follows is a dialogue regarding the

nature of perception. The explanations that Buddha gives

needs to be remembered at all times if one wants to

advance in the spiritual path.

For centuries, these gems have been recited not just in

Sanskrit but have been sacred scriptural philosophy in Tibet.

The Tibetan monks’ chants from the Diamond Sutra clearly

reflected the wondrous osmosis that had taken place

between the Indian punditas and the Tibetan Lotsawas.

Listening, looking and contemplating, it was not possible

to overlook the fact that all this had been possible not

with just factor, but millions of things had come together

to generate the enchantment of the morning and the spirit

of the gathering. In the fitness of things the whole

gathering recited “In Praise of Dependent Origination”

authored by the great master Je Tsongkhapa.

The ceremony concluded with cultural expressions in the

form of songs, dance and instruments by the students of

Tibetan Youth Hostel, Rohini. The items presented by them

too had a reverberation of remembrance, perhaps

remembering the land they belong to, a land which they

have not seen or visited but whose fragrance they carry

within their hearts given to them by their parents. One

wished that their dreams may be realized soon.

Raji Ramanan

Ceremony of Remembrance


Ceon Ramon, Ph.D., University of Washington, USA and

Reykjavik University, Iceland and Lorraine Lester, Seattle,

USA, spoke at Tibet House on January 14, 2012. In general,

they explored three similarities related to Buddhism,

Science and Neuroscience. The first topic discussed was

the theory of the creation of matter in space and time in

physics. At quantum scales, matter and anti-matter are

created and destroyed at every moment. This is known as

the potentialities of particle creation, and functions

similarly to the empty potentials involved with the creation

of matter in Buddhism, as explained in the Kalachakra

Tantra. The Universe in a Single Atom, by His Holiness the

Dalai Lama, refers to this.

Next was a discussion about the similarities between the

properties of superluminal physics and the nature of the

enlightened mind according to Buddhism. In the theory

of superluminal physics, strange things happen, at speeds

faster than light. The dimensions of space and time are

interchanged and become imaginary; a point in space is

spread all over time and a point in time is spread all over

space. Functionally, this allows for the possibility to access

any type of information at any moment in time, which is

similar to the capacity of the enlightened mind of a Buddha.

Finally, the question of observer interaction in physics has

been debated for the past l00 years. It is still a controversial

topic. However, at present many eminent scientists are

beginning to believe that at quantum limits, there is a real

possibility of mind-matter interaction. Buddhist philosophy

Conceptual Similarities in

Buddhism, Science and Neuroscience – A Discussion

also details the arising of consciousness and the material

world. Science still has a long way to go to understand

consciousness and its attributes. Nevertheless, newer

scientific theories of consciousness are based on

interactions of quantum gravity within the internal

structures of neurons in the brain. It is postulated that the

wave functions within the neurons reach coherence in

about 20-25 milliseconds (0.02 to 0.025 seconds). This time

frame might be related to seeing and recognizing an object

which appears to be very similar to the time frame

description of a conceptual moment as stated by the Indian

Buddhist scholar Vasubandhu.

In addition, recent EEG brain research has also

demonstrated that microstate phase transitions associated

with thought processes in the human brain have similar

time frames as the coherence in wave functions inside a

neuron. For a normal brain, phase transitions also occur

every 20 to 25 milliseconds. Our research has demonstrated

that an individual with experience in meditation can

prolong the rate of phase transitions. The phase of the

brain during the meditation period becomes more quiet

(i.e. uses less energy and is more stable during the

meditation period as compared to the spontaneous

baseline activity). These results indicate that quantum

gravity may have a role in human thought processes as

well as in the creation of matter. This is consistent with

the principles of Buddhism regarding the ultimate

indivisibility of mind and matter.


A presentation on “Emotions” was made by Dr. Paul Ekman

at Tibet House on January 23, 2012. Both Dr. Paul Ekman

and his wife were blessed by Geshe Dorji Damdul with a

khatag. The presentation revolved around the basic concept

that all humans, regardless of language, culture or race,

exhibit the same expressions – anger, contempt, disgust,

fear, surprise, happiness and sadness. Animals also have

emotions but experience them differently. Expressions of

emotions are involuntary and involve a universal unlearnt

trigger that, once learnt, becomes inherent.

Emotions – A Presentation

Dr. Ekman put forth the question: “How can I change what

I get emotional about? How can I change emotion?” He then

stated that though emotional mechanisms are not reversible

once they are learnt, it is possible to weaken the trigger of

emotions. Hence, the first step is to recognise the trigger.

After an emotion is triggered, this impulse translates into

action. Dr. Ekman pointed out that a gap between impulse

and action exists, which is where individuals differ in their

emotions primarily by how fast their biological systems move

them from impulse to action. Dr. Ekman made some

suggestions on how to manage emotions:

1. Keep a diary of what triggers emotions so one can learn

and understand oneself better; to help prepare one

for meetings, rehearse mentally.

2. While acting emotionally, become aware of sensations,

ask the self, ‘is this the way I want to act?’ Hence,

become conscious of the ability to exercise “choice”.

3. Meditation practice is helpful to change gap between

impulse and action.

Dr. Ekman also made a distinction between emotions and

moods. Emotions can come and go, and one can detect a

trigger. Moods can last all day but one will not be able to

detect a trigger and they are maladaptive (not responsive

to environment). Personality traits also exist within

individuals where they have the predisposition to be a

particular way. He ended his presentation by referring to

his website that contains a ‘micro expression training tool’

for anyone interested, and also his book, Emotions

Revealed, 2nd edition. He then opened the floor for

questions and answers. Dr. Ekman was formally given

thanks for his presentation and the attendees were

reminded of the next presentation to be given by his wife,

Mary Ann Mason, “Mothers on the Fast Track”.


Tibet House on February 2–4, 2012 organized a 3-Day

workshop on environment in collaboration with Dikyiling

Tibetan Settlement, Dhondupling Tibetan Settlement,

Clementown and Sakya Tibetan Society, Puruwala.

Dr. Chok Tenzin Monlam Peltsok from the Library of

Tibetan Works and Archives and Ms. Tenzin Pelmo from

the Tibetan Children’s Village School visited three Tibetan

settlements in north India (Dekyiling in Dehradun,

Dhondupling Clement Town in Uttarkhand and Sakya

Tibetan Society, Puruwala in Himachal Pradesh) to conduct

workshops on environment and waste management in the

Tibetan communities. Tibet House, the Cultural Center of

His Holiness the Dalai Lama, New Delhi, organized the

workshop.

Dr. Chok talked on global warming, its causes and effects

and how to save our Mother Earth. He further explained

why the Tibetan plateau is called the ‘third pole’ and spoke

on the adverse effects of global warming on the Tibetan

Environment and Waste Management

– A 3-Day Workshop

plateau. Next, he taught how to manage organic kitchen

waste in the Tibetan communities. Then he shared his

profound and extensive knowledge on eco-friendly enzyme

(what he calls ‘nectar’) and its benefits for environment,

agriculture and personal health. Finally, he demonstrated

and taught the Tibetans how to make this ‘nectar’ using

organic kitchen waste.

Ms. Tenzin Pelmo talked on Ethics, Environment and

Education. She also shared her knowledge on wrong eating

habits and effects of junk food, which is harmful for both

health and environment and stressed the importance of

proper nutrition and a balanced diet. She spoke on the

importance of cultivating ethical behavior in order to take

care of the environment. Finally, she talked on her two

other projects: His Holiness the Dalai Lama’s Book Reading

Project and Using Dry Waste into Teaching Aids.

She displayed all her teaching aids made from dry waste

before her talk and invited the participants to see them

after her talk.

Display of Teaching Aids made from dry-waste


The Buddha statue stood resplendent as people filed into

Buddha Jayanti Park on the beautiful spring day at the close

of the Losar week. On February 26, 2012, His Holiness

the 102nd Ganden Tri Rinpoche arrived escorted

by Geshe Dorji Damdul, Director of Tibet House and

circumambulated the stupa in order to consecrate the

park.

The proceedings began with the Director expressing the

hope that everyone would start the new Tibetan calendar

year in an auspicious way. He also pointed out that this

was not really a celebration because Tibetans in Tibet were

suffering terribly, many committing suicide by self-

immolation. Tibetans and Tibetan supporters everywhere

were viewing the Tibetan New Year as an occasion to say

prayers for them and for those who are mentally prepared

to sacrifice their lives to the cause of freedom. By saying

prayers and performing virtuous activities, we express our

support of all the Tibetans in Tibet.

The Director also thanked the 102nd Ganden Tripa for

kindly accepting his invitation to grace this occasion with

Teachings on the Three Principal Paths as well as a Long

Life Empowerment of Arya Tara.

HH the Ganden Tripa requested everyone to pray in order

that the negative thoughts within the minds of the Chinese

leaders may be subdued and a peaceful resolution to the

Tibetan problem found. He also mentioned that the

Buddha prophesied that Buddhism would move North

from its place of origin and then back to Central India again,

and that part of the responsibility for bringing about world

peace lies in the hands of the practitioners of the various

traditions. Geshe-la then introduced the main body of the

teaching of the Three Principal Paths: renunciation,

bodhicitta, and the wisdom of emptiness.

Long Life Initiation of Arya Tara and

the Three Principal Paths – A Dharma Discourse

The Teaching of Three Principal Paths by Lama Tsongkapa

and the Graded Path of the Three Levels of Practice by

Atisha Dipankara have the same essence explained slightly

differently. Regarding renunciation, HH reiterated that not

only should we renounce painful experiences, we should

also see the drawbacks of pleasant experiences with the

understanding that they are within the bounds of samsara.

If we feel attached to samsara, we can never be free from

it. Bodhicitta is expressive empathy toward others’ pains

and the wish that they may achieve the best of the abilities

of the Buddha, and thus be able to help all other sentient

beings to be free from the fears of samsara. Then he briefly

explained about the two systematic methods to cultivate

bodhicitta, the awakening mind of enlightenment. Despite

having renunciation and bodhicitta, if one is lacking the

wisdom to see the interdependence of all phenomena, one

will have no escape from the misconception of reality, thus

never getting freed from samsara. This ignorance is the

final factor in binding us to samsara.

Next, as a part of the Long Life Empowerment, HH the Ganden

Tripa gave the bodhisattva vows. He instructed that they were

to be received by confessing negativities and rejoicing in the

virtue of all others. A compassionate motivation to free all

beings from samsara is a pre-condition for taking this vow

since the bodhisattva vow is characterized by the commitment

to become a perfect being oneself in order to benefit all

sentient beings. The Long Life Empowerment was given

through the long life pills, the long life nectar, and a protection

string. All the gurus in the lineage of the Arya Tara

empowerment were visualized. This ended the Teaching and

the Arya Tara Long Life Empowerment. There was then an

opportunity for the audience to offer khatags. It had been an

inspiring morning and the audience departed in gratitude

for having been graced with the presence and teachings of

the 102nd Ganden Tripa.


The Healing Power of Compassion: Emerging

Data from the Scientific Study of Cognitively

Based Compassion Training – A Lecture

On December 14, 2011, Tibet House in collaboration

with India International Center, organized a lecture by

Prof. Lobsang Tenzin Negi, a senior Lecturer at Emory

University’s Department of Religion. Prof. Lobsang is also

the Founder and Director of Drepung Loseling Monastery,

Inc, in Atlanta, Georgia, US. He also serves as the Director

of the Emory-Tibet Partnership, a multi-dimensional

initiative founded in 1998 to bring together the foremost

contributions of the Western scholastic tradition and the

Tibetan Buddhist sciences of mind and healing. The lecture

began with Dr. Ashum Gupta, professor of Psychology at

Delhi University, introducing Prof. Lobsang, greeting him with

a Tibetan traditional scarf. The lecture was based on growing

data from various scientific studies that shows increasing

support for the view held by the Indo-Tibetan Buddhist

tradition for centuries: compassion is crucial not only for

our health and well-being, but also for the survival of our

species. An accompanying slide show updated the audience

on the comtemplative research done at Emory University

examining the effects of Cognitively-Based Compassion

Training (CBCT). A host of biological, psychological and

behavioral outcomes have yielded compelling results. His

presentation highlighted some of these key findings and

explored the principal steps to cultivating compassion for

greater health and well-being.

The Buddhist Denial of the Existence of the

Self (atman) – A Lecture

On February 17, 2012, Prof. Alex Watson, an eminentOxford scholar of Indian philosophy, spoke to a packedconference room at Tibet House, on “The Buddhist Denialof the Existence of the Self (âtman)”.

Starting his lecture by comparing Buddhism to anenormous tree with many branches growing in diverse newdirections, Dr Watson stated that Buddhism was taughtand debated in India between 5th and 12th century AD.A key topic of discussion in this period was the existenceof the self.

He began by asking the audience to shut their eyes andexperience from all their senses. He explained how theBuddha taught about the self in the Pali canon denyingthat any of the five skandhas or the five constituents ofhuman beings are a part of the self. He said that we are

not the sensation or the thought, as these arise and leaveby themselves; therefore they are different from the self.

Although in some passages the Buddha denies the self, inother passages he refuses to speak about it, or he deniesboth that there is a self and that there is not a self.Dr. Watson linked this with the Madhyamika attitude tothe self, according to which the real nature of a thingis ungraspable and no concept can capture it. Hethen went on to look at how Vasubandhu in hisAbhidharmakosabhasya, followed by Dignaga, andDharmakirti argued against the existence of the self. Hedescribed Dharmakirti (600-660 AD) as the most brilliantphilosopher of his time, who influenced all subsequentBuddhist thought and consequently Hindu concepts.

Later schools of Buddhism all deny the existence of theself. Dr. Watson contrasted their view with the Hindudefenses of the existence of the self that are found inVedanta, Nyaya and Sankhya. According to the Hindu pointof view, there is a perceiver and that which is perceived.The observer is a still point observing the changes, so theself is constant and unaffected by what is experienced.

Dr. Watson went on to elucidate that Hinduism sees theself as a unitary essence and as unchanging, whereasBuddhism defines the self as being different at everydifferent moment, so nothing exists for more than onemoment. In Buddhist thought, at any given moment oneis the five skandhas. The Buddhist schools of thoughtconsidered the concept of the self as harmful as it wouldbe impossible to attain nirvana as long as one believed inthe self. If one does not believe that the body or the mindis oneself, then one can observe it with equanimity.

Whole Life Journey of a Former Tibetan

Official into the History of Tibet – A Lecture

Despite his fragile health, Prof. Ngawang Thundup Narkyid,

an ex-officio of Member of the Government Reform

Committee, Lhasa, Tibet in 1957 and an Official Biographer

of His Holiness the XIV Dalai Lama, kindly accepted the

invitation from Tibet House to give a talk on his life

experience. As a Tibetan official himself before 1959, he

witnessed the political status of Tibet before and after the

invasion by the Communist Chinese, explaining many of

the issues related to Tibet and China, and giving voice to

what has remained vague to the general public. He also

touched upon sensitive issues regarding the relationship

between Tibet, India, and China. Prof. Narkyid is a rare

living presence from the Tibet of the past, when it was

once independent.


Tree Planting Ceremony and Interfaith Prayers on

the Occasion of the 76th Birthday of His Holiness

the Dalai Lama

To mark His Holiness’ birthday, on July 6, 2011, Tibet House

organized a talk at the Tibetan Youth Hostel, New Delhi, by

Ms. Tenzin Pelmo titled Moral Ethics and Education. Mrs. Tenzin

Pelmo is the Resource and Teacher Development Advisor for English

at the Tibetan Children’s Village Organization. Her work has been

greatly influenced by her interest in creative approaches to

pedagogy, especially in relation to the teaching of English and by

Happenings

(From left) Mr. Indra Malik – Former Ambassador of India

and an old friend of Tibet House, with Mr. M.D. Thomas,

Mr. A.K. Merchant, and Ven. Kacchayana Look on as

Prof. H. K. Sagoo plants sapling a tree on the occasion of

His Holiness’ birthday

In a Special Lecture on August 31, 2011, the eminent

scholar Ven. Lobsang Monlam spoke to Tibetan students

at the Tibetan Youth Hostel on his invention of the Monlam

Font. He began his talk by sharing his inspirational story

of hard work and persistence in order to follow his interest

and to realize his ambition. In 2003, he began to learn

about computers at a time when there was no one in his

monastery who could teach him. His lack of access to

English made it difficult for him to learn from Indian

teachers also. However, from the very beginning, he gave

thought to possible ways of creating new software.

Experimenting with many methods, he finally managed to

use Tibetan small letters. In 2005, he made a software called

“First Monlam Tibetan Font”, which was found to be very

beneficial by Tibetan people living both inside and outside

of Tibet. It was the first Tibetan Font made by an individual

Tibetan and it was the first font of Tibetan small letters. He

then developed the second and third Monlam Tibetan fonts

and distributed them in the Tibetan community.

He also created a software called Monlam Common Tibetan

Pronunciation, which was inaugurated by His Holiness

the Dalai Lama on February 25, 2009.

her growing awareness of the environment as a critical issue

in education. She has started two projects – His Holiness

the Dalai Lama’s Book Reading Project and The Tetra Pak

Recycling Project – both of which have benefited many

teachers and students in the Tibetan Children’s Village

Organization. It was appropriate that His Holiness’ birthday

be celebrated by a talk on ecology to accompany the

interfaith prayers and the symbolic planting of saplings.

Interfaith Prayers

Ven. Lobsang Monlam sharing his experience with the creation of

the Tibetan Font with the students of Tibetan Youth Hostel, Delhi

Venerable Lobsang Monlam’s talk to Tibetan Students

In his talk, he stressed the responsibility of a citizen to

preserve his own language and dialects, since language is

crucial to the preservation of culture. The young members

of the audience were inspired and motivated by this special


talk. We hope that more Tibetans will take to such

specializations in the future.

Tibetan Language Course: First Semester

(October 1 – November 30, 2011)

The Tibetan Language Course started off with twelve

students, all of whom were Indians, between the age group

of 20 and 78, coming from different backgrounds. On the

first day of his class, the teacher Pema Choedok asked the

students why they chose to learn Tibetan Language. Most

of the students answered that it is their responsibility to

learn Tibetan since Indian culture and Tibetan culture are

closely related. Mr. Choedak reports that he “realized that

they have a lot of expectations from me, taking out time

from their busy schedule to learn Tibetan under me. I felt

honored to teach them and proud to be called Teacher by

students like them.”

The Director of Tibet House, Geshe Dorji Damdul,

suggested that casual conversation between the students

and the staff members of Tibet House could be tried as a

practical session. There were five practical sessions with

the help of Tibet House staff members, which turned out

to be a very effective pedagogic technique. In response to

student feedback, the duration of the course was extended

to the next semester. A small closing ceremony of the first

semester had tea and refreshments, with students sharing

their experience and some of them singing Tibetan songs.

A Special Visit from the Transit School to

Tibet House

Tibetan Transit School, the Sherab Gatsel Lobling School

was established on March 7, 1993, to provide education to

newly arrived young Tibetan people aged between

18 and 30 into the North Indian exile. More than 400

students get a five-year education with courses in Tibetan

and English languages, computers, and vocational courses

in tailoring and painting by about 50 teachers and staff

members.

On October 13, 2011, a group of 18 students came to

Tibet House for an Official Tour after completion of

education. These students requested a small talk/ session

with Geshe Dorji Damdul Director of Tibet House who

interacted with the students for a couple of hours.

He started the talk by referring to Tibetan culture’s glorious

past and momentous history.

He mentioned that Tibet has a very rich culture even if it’s

not developed in infrastructure and technology, and it

should maintained. Geshe la humorously reminded

students that Westernersare amazed by Tibetan humility

and hospitality. He then spoke of how His Holiness is loved

and respected by people all around the world. He is

charismatic and charming and spends most of his life

advocating the cause of Tibetans inside and outside Tibet.

He also spoke about world peace, inter faith harmony and

Universal Responsibility. Geshe stressed that Tibetan

children should not forget their culture and moral values.

Students should aim at academic and vocational

specialization, compassion and hardwork. He concluded

the talk by enlightening students about different aspects

of Buddhism. His Holiness the Dalai Lama divides

Buddhism into three – Buddhist Philosophy, Buddhist

Religion and Buddhist Science and stresses that Tibetans

and Buddhists need to study Buddhist philosophy.

‘Dharma in Daily Life’ and Candlelight Puja

The room was filled with excitement and anticipation to

hear Khandro Rinpoche as regular Tibet House supporters

turned up in good numbers on 18th September 2011.

The mattresses were laid on the floor and the altar was

beautifully set with a grand poster of HH the Dalai Lama.

(From left) Prof. Menakshi Thapan, Delhi University, introducing

Khandro Thrinley Choedron’s presentation on Dharma in Daily Life

& Candle Light Puja at the Conference Hall of Tibet House


On the floor, a beautiful floral mandala was laid out amidst

candles. This created a gentle feminine energy around

the room.

Geshe Dorji Damdul, the Head of Tibet House, introduced

Khandro Thrinlay Chodon as a rare female Dharma teacher

from an authentic lineage of Great Himalayan Yogis. Her

family holds the Drukpa tradition and her focus is on

teaching the Mind Treasure of her great grandfather Togden

Shakya Shri. She was also married to His Holiness the late

9th Shabdrung Nawang Jigme of Bhutan. She was trained

under the guidance of the late Gegen Khyentse Rinpoche,

a master of the six yogas of Naropa and Mahamudra and

received empowerments, transmissions and teachings of

Drukpa lineage from him. She also received training under

the guidance of Late Dilgo Khyentse Rinpoche, Sengdrak

Rinpoche and was greatly inspired by her late father Apho

Rinpoche and mother Sangyum Urgyen Chodon.

The Chief Guest for the evening was Prof. Menakshi Thapan

of Delhi University who has worked towards bringing

spiritual teachings to the education system in India. She is

a deep supporter of HH the Dalai Lama.

Khandro-la was beautiful, elegant and well-spoken.

In perfect English she skillfully blended the ancient

teachings and brought them alive in a modern context.

She started with delightful tales of her very privileged

childhood, how she grew up in the lap of Great Masters,

how she would wake up to find her whole family in

meditation and often sit on her father’s lap while he was

in meditation. At one point in her life when she attended a

catholic school and her religious inclination was going

towards Catholicism, her mother quietly reminded her to

always visualise His Holiness the Dalai Lama in her prayers.

She appreciated how her mother never criticized other

religions but allowed her to expand by including them.

She spoke directly from her heart and it was refreshing to

listen to her explain the Four Thoughts of Gompopa in

the traditional style of storytelling, making her whole life

come alive for the audience. She was full of practical advice

on how to lead a Dharmic life. Very charmingly, she

confessed that she was not a scholar but her entire life was

lived in devotion, surrounded by the magical experiences

of the Great Masters to whose family she belonged. Her

devotion to His Holiness the Dalai Lama was very genuine

and moving.

When Khandro-la started chanting with a bell in one hand

and a dorje in another, she immediately transported the

audience to the great Himalayan mountains that she had

just been talking about. She led a silent meditation and when

the earthquake hit Delhi at the same time, the participants

were not sure whether it was the energy from Khandro

Rinpoche or the earthquake! It was an auspicious sign.

After the tea break, there was a Candlelight Puja for the

removal of obstacles and offering of prayers for the

deceased. People made offerings at the shrine, wrote the

names of the people they wanted to pray for, did their

kora around the mandala and got blessed. The evening

was beautiful, gentle and flowing with feminine energy.

Geshe-la concluded by sharing that the occasion was doubly

blessed as a large poster of HH was gifted to the Centre

just days before, and almost simultaneously such a photo

was requested by Khandro Rinpoche to bless the shrine

for her event. It all came together in an auspicious way.

Khandro Rinpoche’s Khachodling Trust made an offering

to His Holiness’s Trust, and that, together with the proceeds

from the evening and the merit accumulated, was dedicated

to H.H’s long life and peace on this planet.

Tibetan Culture and the Importance of

Compassion in Today’s Time

– A Talk given to Indian Students from

St. Francis De Sales Senior Secondary School, Delhi


Tibetan Language Course Launched

At the request of many enthusiasts, Tibet House launched

a Tibetan language course on September 23, 2011.

The inaugural function was presided over by Mr. Tenpa

Tsering, the representative of His Holiness the Dalai Lama

in Delhi and Geshe Dorji Damdul,the Director of Tibet

House. Mr. Pema Chodak, graduate of the Central

University of Tibetan Studies, Varanasi, was formally

Friday and Sunday Classes

As per His Holiness the Dalai Lama's advice to the Buddhist

Centres across the world to emphasize on the study of the

classical Tenet Systems rather than just the ritual side of

Buddhism, Tibet House launched two weekend classes on

Buddhist and Non-Buddhist tenet systems and on Acharya

Chandrakriti’s text “Entry into the Middle Way.”

Life,” along with meditations. The program is held once in

every two months for Four to Ten days.

appointed as the teacher. To meet the needs of the

aspirants, there are three levels of learning. Had it not

been for Ama Jetsun Pema la, this dream of introducing a

Tibetan language course at Tibet House would not have

happened as spontaneously. Tibet House expresses deep

gratitude to Amala for her kindness. Thanks also to TCV

Head Office for their financial support for this project.

Intensive Courses

This program is specifically designed to suit the conditions

of the people in cities who lead a very hectic lifestyle.

Courses given include the philosophy as taught in the

classical texts such as Arya Nagarjuna’s “Ratnavali” and

Acharya Shantideva’s “Guide to the Bodhisattva’s Way of

A Special Class on “Compassion –

Healing Depression, Fear and Anger”

On September 14–15, 2011,Geshe Dorji Damdul, the

Director Tibet House, led a special course on Compassion:

Healing Depression, Fear, and Anger as requested by some

students who attended the Sunday Philosophy and Tenet

Class. The course was intended as a method for healing

the problems and suffering we all encounter in our

everyday life. The class started with meditation on the Four

Immeasurables – compassion, loving kindness, joy, and

equanimity. Geshe la pointed to unconditional compassion

as the final panacea for healing depression and fear.

GOVERNING BODY MEMBERS

OF TIBET HOUSE

Chairman

His Holiness the Dalai Lama

Vice Chairman

Shri M. Rasgotra

Former Foreign Secretary

Members

Dr. Kapila Vatsyayan

Director, Asia Project

Kasur Jetsun Pema

Former Chairman,

Executive Council of T.C.V. School

Shri Suresh K. Goel

Director General, Indian Council

for Cultural Relations

Smt. Arvind Manjit Singh

Joint Secretary, Ministry of Culture

Shri P. P. Shrivastav

Member, NEC, Secretariat

Mr. Tempa Tsering

Representative

of H.H. the Dalai Lama, Delhi

Ven. Geshe Ngawang Samten

Vice Chancellor, Central University

of Tibetan Studies, Sarnath

Member Secretary

Ven. Geshe Dorji Damdul

Director, Tibet House

Tibet House Bulletin is published annually.Tibet House, Cultural Centre of H.H. the Dalai Lama1, Institutional Area, Lodhi Road, New Delhi-110003, IndiaPhone: 91-11-24611515 Fax: 91-11-24625536Email:[email protected]

Tibet House Bulletin is edited byMs Maya Joshi

Design and Production byCommunication Consultants

New Tibet House Publication

Bilingual: Tibetan/English

Titled: “Teachings of the Buddha and

other Indian Masters & 37 Practices of

Bodhisattvas (Gyalsay Thogmey Sangpo)”

1. ART OF HAPPINESS: AT WORK – by His Holiness the Dalai Lama and Howard C. Cutler, M.D2. THE OPENING OF THE WISDOM EYE – by H.H the Dalai Lama, Tenzin Gyatso3. AN AUTHORIZED BIOGRAPHY : DALAI LAMA MAN MONK MYSTIC – by Mayank Chhaya4. LIGHTING THE WAY – by H.H. the Dalai Lama

5. EMOTIONAL AWARENESS: A Conversation between H.H. the Dalai Lama andPaul Ekman, Ph.D. Foreword by Daniel Goleman

6. THE LEADERS WAY – by H.H the Dalai Lama and Laurens Van Den Muyzenberg7. HOW TO PRACTISE THE WAY TO A MEANINGFUL LIFE – by H.H the Dalai Lama,

Translated and Edited by Jeffrey Hopkins8. HIS HOLINESS THE 14TH DALAI LAMA JOURNEY FOR PEACE – Photographed by

Manuel Bauer with text by Mathieu Ricard and Christian Schmidt9. THE ART OF HAPPINESS: A HANDBOOK FOR LIVING – by H.H the Dalai Lama,

Tenzin Gyatso10. A BEGINNERS GUIDE TO TIBETAN BUDDHISM-NOTES FROM A PRACTITIONERS

JOURNEY – by Bruce Newman11. ENOUGH! A BUDDHIST APPROACH TO FINDING RELEASE FROM ADDICTIVE

PATTERNS – by Chonyi Taylor

12. MEDITATIONS OF A TIBETAN TANTRIC ABBOT – by Kensur Lekden13. IN THE SERVICE OF HIS COUNTRY: THE BIOGRAPHY OF DASANG DAMDUL TSARONG

COMMENDER GENERAL OF TIBET – by Dundul Namgyal Tsarong14. FEMININE GROUND –ESSAYS ON WOMEN AND TIBET – Edited by Janice D. Willis15. WORKING WITH ANGER – by Thubten Chodron16. TIBETAN LOGIC – by Katherine Manchester Rogers

17. OPENING THE DOOR TO BON – by Nyima Dakpa18. TIBETAN COOKING – by Elizabeth Esther Kelly19. BUDDHISM AND TOURISM: AN INDIAN EXPERIENCE – by Kranti P. Sawarkar,

Subodh Kumar Mishra20. TIBET WRITING ON HISTORY AND POLITICS – by Parshotam Mehra21. BEYOND RELIGION: Ethics for A Whole World – by His Holiness the Dalai Lama

22. WORLD IN HAROMONY: COMPASSIONATE ACTION FOR A BETTER WORLD THEDALAI LAMA – Foreword by Daniel Goleman

23. THE FOURTEEN DALAI LAMA: A SACRED LEGACY OF REINCARNATION – Foreword byHis Holiness the Dalai Lama & edited by Glenn H. Mullin

24. 366 READINGS FROM WORLD RELIGIONS – by Robert Van De Weyer25. MAHATMA GANDHI: ESSAYS AND REFLECTIONS – by Dr. Sarvepali Radhakrishnan

26. THE TWO GANDHIS: NONVIOLENT SOLDIERS: The Frontier Gandhi –Khan Adbul Ghaffar Khan and Mahatma Gandhi – by Eknath Easwaran

27. MY EXPERIMENT WITH TRUTH: An Autobiography – by M.K. Gandhi28. ALBERT EINSTEIN – by Calaprice N Lipscombe29. STEPHEN HAWKING – by Kristine Larsen30. MOTHER TERESA – by Meg Greene

31. THE DALAI LAMA – by Patrica Marcello32. NELSON MANDELA – by Peter Limb33. BARRACK OBAMA – by Joann F. Price34. 75 PEOPLE WHO CHANGED THE WORLD – by Ira Rifkin35. CHINA’S TIBET? Autonomy or Assimilation – by Warren W. Smith Jr.36. ENCYCLOPEDIA OF BUDDHISM – Edited by Damien Keown and Charles. S. Prebish

Some Acquisitions

How to Donate to Tibet House

Tibet House gratefully welcomes donations of any kind, e.g., literature,stationary, office equipment like computers, printers, chairs, etc. One couldeasily ask Tibet House to have them picked up or just drop them at TibetHouse at one’s convenience. If you would like to offer Tibet Housemonetary donations, you can do that by sending us a cheque payable to“Tibet House, New Delhi”, clearly specifying your intended purpose, ifyou have any. Kindly include your name, address and email address (ifany) so that we can send you tax exemption receipt. If you are livingoutside India, please email us at [email protected]. We will promptlyget back to you with the details on the procedures of sending donationsinto India. Your donations, irrespective of what size or shape they comein, will be genuinely appreciated, and will greatly help us in accomplishingour noble task.

Appointment of New Deputy Director - Tibet House House... · 2017-04-05 · Appointment of New Deputy Director Dear All, Tibet House would like to joyfully announce that Mr. Tenzin

Documents