འབྲེལ་བ་འཐབ་ས།

The Night My Daughter, Mendrel Was Born


Mendrel, (The First look after birth)

It was the final day of the Mongar Tshechu (23/11/2024), and I was busy fulfilling my official duties. Around 1:00 PM, my phone rang, and it was my wife. Her voice trembled as she said, “I’m bleeding. I think you should come as soon as your program ends.”

Worried but trying to stay calm, I replied, “Let me know if it gets serious. I’ll be there.” Then, I hung up and continued with my work. But after a quick moment, I rushed to the Goenkhang inside the Dratshang, offered prostrations, and prayed wholeheartedly. “Please, let everything happen only after the Tshechu concludes,” I pleaded, trusting that our 'Choechongsungma' and particularly the deity of Mongar 'Dorji Gyeltshen' would watch over us.

With my mind somewhat at ease, I resumed my responsibilities, watching the mask dances, assisting my colleagues, and ensuring everything ran smoothly. Hours passed without another call from my wife, which reassured me.

By 7:30 PM, I was in the Kuenrey, attending the closing program of the Tshechu. I had to deliver a speech expressing gratitude to the participants. As I started speaking, I felt my phone vibrate twice in my 'hemchu.' Glancing down, I saw my wife’s name on the screen. I hesitated, then silenced the phone, knowing I couldn’t leave mid-ceremony. To this day, I don't reminisce what I said in that speech, as I was too distracted.

Afterward, we moved on to the 'Soelra' distribution, where I assisted Lopen Drungchen in listing the names of the mask and folk dancers, both lay and monastic. Though outwardly composed, my mind was restless. I could not hold the urge to check my phone, so I grabbed the phone from my hemchu, and just then, an incoming call from my sister flashed on the screen. I picked up.

“I think you need to come,” she said, her voice entwined with urgency.

“Okay, I’ll be there,” I replied.

The moment I hung up, my phone rang again, and this time, it was my wife. Her voice was strained. “Please come. ASAP.”

“Okay, I’m coming. Just hold on,” I assured her. I knew exactly what was happening.

The event was nearly over, with only the closing dinner and dance left. I rushed to my boss, explained the emergency, and received immediate approval to leave.

Dashing to the parking lot, I jumped into my car and sped home at 80 km/h. I had left it parked strategically for a quick leaving. As I entered the house, I found my wife in the bedroom, curled up in pain, moaning, “Alaw..........”

"We need to go to the hospital," I urged with a concerned voice. She gave me a frustrated look, still upset that I hadn't answered her calls earlier. At first, she refused, insisting that it might not be time yet. She wanted to wait, to believe that the pain would pass.

Unsure of what to do, I discreetly phoned one of my female colleagues, asking about the symptoms before delivery. Her advice was firm; she suggested that we go to the hospital without delay. With her mother’s help, we gently convinced her, reassuring her that it was better to be safe. Reluctantly, she agreed, and we hurried to get her ready. The Mongar Hospital, known as the Eastern Regional Referral Hospital, wasn’t far; it's just a few kilometers from home, making our task easier and confident. 

Thankfully, we had packed all the essentials a month in advance. I grabbed the bag, loaded it into the car, and we rushed to the hospital. After reaching the hospital, the nurse checked her and informed us that we’d have to stay overnight, though she wasn’t sure if the baby would arrive that night. We took our stuff from the car and headed towards the maternity ward. 

Inside the maternity chamber, another nurse examined my wife and gave her an injection. Meanwhile, I handled the admission paperwork. After the check-up, we were given a bed to rest, but my wife had labor pains that came and went unpredictably. I felt helpless, watching her endure it all. I could feel her pain, the pain that was completely different that we as husbands could barely understand, and my heart ached for her. I have no options left but to pray for a smooth delivery.

In the meantime, a close friend of mine, who worked in the same Dzongkhag, came to check on us. His presence brought me an unexpected sense of calm. He is more mature, and his wife, who is also pregnant, works in the hospital.  Despite his busy schedule, he stayed with us throughout the night, an act of kindness I will never forget.

Hours later, as my wife lay in pain, she suddenly cried out, “Water is coming, Tshering; I think the baby is coming!”

With my limited knowledge of childbirth, I suspected her, which we usually call 'water break.' It was actually the rupture of the membrane, the rupture of the amniotic sac, which releases the amniotic fluid. I rushed to inform the nurses, who immediately checked her and then wheeled her into the delivery chamber. I was asked to prepare the baby’s clothes.

I stood just outside the delivery room; my heart skipped a beat as my wife’s excruciating screams echoed through the walls. Then, a nurse called me in, instructing me to hold her hand. My hands trembled as I tried to hold her hand, fear tightening my chest. It was my first time witnessing childbirth, and I felt completely helpless, unsure of what to do. I couldn’t even bring myself to meet her eyes, stunned by the intensity of the moment. Yet, I felt her pain as if it were my own. My mother’s words resurfaced in my mind: "Giving birth is like dying and coming back; there is no greater pain in this world than giving birth." If I could have taken even a fraction of her suffering, I would have, but I knew this was a battle she had to endure alone.

  "Is the baby coming out?" my wife asked, her voice shivering with pain. I couldn’t answer as I couldn’t even bring myself to look. My hands trembled as I was holding her hand, and my mind felt numb. All I could do was pray. Moments like this pull us into a realm beyond words, where emotions collide with fear, awe, and an overwhelming sense of helplessness. It’s a feeling so intense, so indescribable, that it changes you.

Two well-experienced nurses urged her to push. After alternating between resting and pushing through the pain, the baby finally arrived at around 12:54 midnight.  The nurses cut the umbilical cord, measured the baby's weight and height, performed the necessary procedures, and gently patted the newborn. Instantly, the cry of a newborn filled the air. 

My wife asked the nurses in a relieved but worrisome tone, "Is everything okay with my baby?" and one of the nurses turned to us and said, 'Everything is fine. It’s a girl.'"

"They first placed our daughter in my wife’s arms. Her tiny eyes remained closed, her delicate arms and legs curled up, but her hair was thick and black. The nurses wrapped her in the warm clothes I had given them before gently handing her to me. In that instant, all my fear, exhaustion, and anxiety vanished. Joy filled my heart. I had prayed to Goddess Tara, Jetsun Dolma, and I felt she had blessed us with this precious gift, free from any complications."

The night of November 23, 2024, was the busiest, scariest, and most beautiful night of my life. In those hours, I understood the suffering of mothers, the silent fears of fathers, and how life can change in the blink of an eye. That night, I witnessed the raw power of love, resilience, and the miracle of life itself. I firmly believe that our 'Neydag,' whom we say as the Ke-Tsen, also plays his role, blessing us. 

Parenthood is not just about welcoming a child into the world; it is about embracing the unknown, overcoming fear, and discovering a love deeper than anything I had ever known. In that moment, I realized that life’s greatest blessings often come through struggle, and the cries of a newborn are not just sounds but echoes of hope, love, and new beginnings."

"May, Yum Jetsun Dolma and Tsenchen Dorji Gyeltshen always protect my liitle Daugter, Mendrel." 


Note: (written for future remembrance on her 16 month old day)


The Story of the Yak-Horn



Jetsun Milarepa, the great yogi, awaited his disciple Rechungpa's return from India. Rechungpa, having completed a second journey to study advanced teachings, arrived full of pride, thinking he had become more learned than his Guru. When the two met on the Balkhu plain, Rechungpa wondered if Milarepa would return his bow, given his elevated knowledge.



However, Milarepa read the mind of Rechungpa and therefore, did not respond in kind, leaving Rechungpa displeased.

Rechungpa asked, “Dear Guru, where did you stay while I was in India? How is your health? How are my Repa brothers? Where shall we go now?”

Milarepa, reading the pride in Rechungpa’s heart, decided to teach him a lesson. Smiling, he sang a song describing his simple, contented life as a yogi, free from pride, attachment, and worldly distractions. He also gently questioned Rechungpa about his journey, asking if he had truly followed his Guru’s instructions and whether he had noticed the pride growing within himself.

Rechungpa, in response, recounted his travels, the teachings he received, and the successes he achieved. He offered these teachings and the staff of Ahkaru, a gift from his Indian master, to Milarepa.

Milarepa, observing Rechungpa’s arrogance, responded with another song. He warned about the dangers of pride and emphasized the importance of humility, obedience to one’s Guru, and the futility of pursuing fame or empty learning without deep meditation and practice.

As they walked together, Milarepa saw a yak horn lying by the road and told Rechungpa, “Pick up this yak horn and bring it with you.”

Rechungpa dismissed the request, saying, “What use is such a worthless thing? Leave it alone.”

Milarepa replied, “Sometimes discarded things can be useful.” He picked up the horn himself and carried it.

Later, as they traveled across an open plain, a violent storm of hail and wind erupted. Rechungpa, scrambling for cover, completely lost sight of his Guru. When the storm subsided, he found the yak horn lying on the ground. To his amazement, he heard Milarepa’s voice coming from inside it. Looking closer, he saw Milarepa seated comfortably within the horn, with plenty of space around him.

Milarepa, from inside the horn, sang to Rechungpa, teaching him about the nature of pride and its instability. He compared Rechungpa’s behavior and accomplishments to unstable things like the wind, crops, and clouds, urging him to stop clinging to his pride and instead devote himself to sincere spiritual practice. He invited Rechungpa to enter the horn, saying, “Here is a spacious and comfortable house! If you think you can match your Guru, come in right now.”

Rechungpa tried to enter the horn but could not even fit his hand inside. Humiliated and trembling, he sang back to his Guru, apologizing for his arrogance and reaffirming his devotion.

Milarepa then emerged from the horn. With a gesture, he dispersed the storm, warmed the air, and dried Rechungpa’s wet clothes. Turning to his disciple, Milarepa said, “Rechungpa, I knew from the beginning that your trip to India was unnecessary. The teachings of Mahamudra and the Six Yogas are sufficient for liberation. Still, I am glad you have returned safely.”

With this, Milarepa had successfully humbled Rechungpa and reminded him of the importance of humility, devotion, and the true essence of spiritual practice.

This story teaches us that:

1. Pride is a Hindrance: Spiritual progress requires humility. Pride blinds us to our limitations and creates distance from wisdom.

2. Simplicity is Freedom: Joy comes not from possessions or achievements but from a life lived in alignment with spiritual truth.

3. Honor Your Teachers: Respect and faith in one's teacher are essential for inner growth and understanding.

From the Book: ‘THE HUNDRED THOUSAND SONGS OF MILAREPA’ TRANSLATED AND ANNOTATED BY Qarma C. C. Chang


Anger: The Virtue Destroyer


Anger is one of the mental afflictions we experience, and due to ignorance of our own minds, we become angry not only over trivial matters in our lives but also about situations that don’t align with our preferences. While reading "Meditations of a Tibetan Tantric Abbot: The Main Practices of the Mahayana Buddhist Path" by Kensur Lekden, translated and edited by Jeffrey Hopkins, I learned some valuable lessons about anger. Despite my limited knowledge of the "Bodhisattvacaryāvatāra" by the great Nalanda master Shantideva, which discusses anger and its effects, I struggled to fully understand how anger destroys all our virtues and wondered how we can protect our accumulated virtue from being destroyed by anger. The following paragraph from this book, found on pages 21-22, sheds light on this question and dispels my confusion about anger.

When Shakyamuni Buddha was residing in Bodhgaya, he told 2,250 hearers, "Anger destroys the roots of virtue." The Hearers thought, "If so, there is not one among us who does not get angry; thus, none of our roots of virtue have remained. In the future none will remain. Even if we do virtue, it cannot be amassed." They were worried. They thought, "If one moment of anger can destroy the virtues accumulated over a thousand eons, then since we get angry many times a day, we do not have any virtue." 

When they related this to Buddha, he poured water into a little vessel and asked, "Will this water remain without evaporating?" Because India is very hot, the hearers thought, "In a few days the water will evaporate. This must mean that our virtue will not remain at all." They were extremely worried. Then Buddha asked, "If this water is poured in the ocean, how long will it stay? It will remain until the ocean itself evaporates. Therefore, if you do not just leave this virtue, but dedicate it, making a prayer petition that it become a cause of help and happiness for limitless sentient beings, then until that actually occurs, the virtue will not be lost. Like small water poured into the ocean, which will last until the ocean itself dries up, so the fruit of your virtue will remain until it has ripened. 


This stanza by Shantideva from the "sixth chapter which teaches patience."

"Whatever merits you have accumulated over a thousand eons,
Such as generosity,  offerings made to Buddha, and so forth,
And all of whatever good you did, too;
All of them will be destroyed by a single moment of anger."

 ཞི་བ་ལྷས།
བསྐལ་པ་སྟོང་དུ་བསགས་པ་ཡི། །
སྦྱིན་དང་བདེ་གཤེགས་མཆོད་ལ་སོགས། །
ལེགས་སྤྱད་གང་ཡིན་དེ་ཀུན་ཀྱང་། །
ཁོང་ཁྲོ་གཅིག་གིས་འཇོམས་པར་བྱེད། །


Thank You, and Happy Reading!

ཕྱི་རོལ་པའི་རིག་བྱེད་བཞིའི་སྐོར་མདོར་བསྡུས་ཙམ། (The Short Note on Four Vedas)



   ༉ ཕྱི་རོལ་པའི་རིག་བྱེད་བཞི་ཟེར་མི་འདི་ སྔོན་མ་རྒྱ་གར་ལུ་ བྱུང་བའི་མུ་སྟེགས་པའི་ལྟ་བ་དང་ གྲུབ་མཐའ་ལེ་ཤ་ཡོད་པའི་གྲལ་ལས་ རིག་བྱེད་ཀྱི་གཞུང་ལུ་སླབ་ཨིན་མས། སྤྱིར་བཏང་ རིག་བྱེད་ཟེར་མི་འདི་ ཕྱི་ནང་གི་ཐུན་མོང་བའི་རིག་པའི་གནས་ གེ་ར་ལུ་འཇུགཔ་མ་ཚད་ ལེགས་སྦྱར་གྱི་སྐད་དུ་ བེད་ (ved) ཟེར་མི་འདི་ཨིནམ་དང་ འདི་ཡང་ རིག་པ་ ཡང་ན་གསལ་བ་ལུ་འཇུགཔ་ཨིན་མས།
རིག་བྱེད་བཞི་ཡི་འབྱུང་ཁུངས་ལུ་ཡང་ མཁས་པ་སོ་སོ་ཚུ་གིས་བཤད་ཐངས་མ་འདྲཝ་ལེ་ཤ་འདུག། དེ་ཡང་ ལ་ལུ་གིས་ རིག་བྱེད་བཞི་འདི་ ལྷ་ཚངས་པའི་གདོང་བཞི་ལས་བྱུང་བ། ལ་ལུ་གིས་ ལྷ་ཚངས་པའི་བུ་བཞི་གིས་བཟོ་ཡོདཔ། ལ་ལུ་གིས་ ཚངས་པའི་མཚོ་ཟེར་བའི་ཆུ་ལས་ རིག་བྱེད་ཡི་གུའི་སྒྲ་ཚུ་ གདངས་ཀྱི་ཚུལ་དུ་སྦེ་བྱུང་ཡོདཔ་དང་། ལ་ལུ་གིས་ རིག་བྱེད་འདི་ ག་གིས་ཡང་བཟོ་བཟོ་མེན་པར་ རང་བྱུང་ ནམ་མཁའ་བཟུམ་སྦེ་ ཁོ་རང་ རང་བྱུང་སྦེ་ སྔོན་བསྐལ་པ་ཆགས་པའི་བསྒང་ལས་རང་ཡོད་ཟེར་བ་ལ་སོགས་པ་ བཤད་ཐངས་མ་འདྲཝ་ལེ་ས་འདུག།

རིག་བྱེད་ལུ་དབྱེ་བ་བཞི་འདུག། (The Four Types of Vedas)
༡) ངེས་བརྗོད་ཀྱི་རིག་བྱེད། (Rigveda)
༢) སྙན་ངག་གི་རིག་བྱེད། (Samaveda)
༣) མཆོད་སྦྱིན་གྱི་རིག་བྱེད། (Yajurveda)
༤) སྲིད་སྲུང་གི་རིག་བྱེད། (Arthaveda)

༡) ངེས་བརྗོད་ཀྱི་རིག་བྱེད། (Rigveda)
ངེས་བརྗོད་ཀྱི་རིག་བྱེད འདི་ སྤྱི་ལོའི་སྔོན་ལོ་ ༡༥༠༠-༡༢༠༠ དེ་ཅིག་ཁར་ བྲིས་ཡོད་པའི་ རིག་བྱེད་བཞི་ལས་ རྙིང་ཤོས་ཅིག་ཨིན་མས། དེ་ནང་ ཨག་ནི་ (མེ་ལྷ/མེ་མདག) དང་ ཨིན་ཌ་ར་ (ལྷའི་དབང་པོ་བརྒྱ་བྱིན/ཆརཔ་གི་ལྷ) ལ་སོགས་པའི་ ལྷ་མ་འདྲཝ་ཚུ་ལུ་ བསྟོད་པ་རྐྱབ་མི་ མགུར་གཞས་བསྡུ་སྒྲིག་འབད་མི་ ༼བསྡོམས་༡༠༢༨༽ ཡོདཔ་ཨིན་མས། གླུ་གཞས་འདི་ཚུ་ འཇིག་རྟེན་རིག་པ་དང་ ནང་དོན་རིག་པ་ དེ་ལས་ གནས་ལུགས་ཀྱི་རང་གཤིས་ཚུ་གི་སྐོར་ལས་ བརྗོད་དོན་ཚུ་ འཚོལ་ཞིབ་འབད་དེ་ རིག་བྱེད་ཀྱི་རྩོམ་རིག་གི་ གཞི་འགྱམ་ཅིག་སྦེ་བཟོ་སྟེ་ཡོདཔ་ཨིནམ་སྦེ་ བཤདཔ་ཨིན་མས།

༢༽ སྙན་ངག་གི་རིག་བྱེད། (Samaveda)
སྙན་ངག་གི་རིག་བྱེད་འདི་ འཕྲལ་འཕྲལ་སྐབས་ སྒྲ་དབྱངས་ཀྱི་རིག་བྱེད་ ཟེར་སླབ་ཨིན་མས། འདི་ཡང་ ངོ་མ་རང་ ངེས་བྱེད་ཀྱི་རིག་བྱེད་ལས་ཐོན་པའི་ མགུར་གཞས་དང་ སྙན་ཆའི་མཚོན་རྟགས་ཚུ་ བསྡུ་སྒྲིག་འབད་མི་ཅིག་ཨིནམ་སྦེ་བཤདཔ་དང་། སྤྱི་ལོའི་སྔོན་ལོ་ ༡༢༠༠-༩༠༠ གི་བར་ན་ལུ་བརྩམ་ཡོདཔ་དང་ འདི་གིས་ གསོལ་བ་བཏབ་པའི་སྐབས་ལུ་ སྙན་ཆའི་རྣམ་པ་ལུ་གཙོ་བོར་བསྟེན་དོ་ཡོད་པའི་ཁར་ ཞབས་ཁྲ་གི་ཐོག་ལས་ ལྷ་ཚུ་ལུ་འབོད་བརྡ་འབད་ནི་གི་དོན་ལས་ ཆོ་གའི་སྐབས་ལུ་ལག་ལེན་འཐབ་ཨིན། འདི་གི་བཟོ་བཀོད་འདི་ ཡིག་ཐོག་གི་ནང་དོན་གྱི་སྐོར་ལས་ ཉུང་སུ་ཅིག་དང་ མགུར་གཞས་ཚུ་ ག་དེ་སྦེ་འཐེན་དགོཔ་ཨིན་ན་གི་སྐོར་ལས་ མངམ་སྦེ་ཡོདཔ་ལས་ མཛད་སྒོའི་སྐབས་ལུ་ ཕྱི་རོལ་པའི་བླམ་ཚུ་ལུ་ ལམ་སྟོན་ཅིག་སྦེ་ལཱ་འབདཝ་ཨིན་མས།

༣) མཆོད་སྦྱིན་གྱི་རིག་བྱེད། (Yajurveda)
སྤྱི་ལོའི་སྔོན་ལོ་ ༡༢༠༠-༩༠༠ དེ་མཅིག་ཁར་ བྲིས་མི་ མཆོད་སྦྱིན་གྱི་རིག་བྱེད་འདི་ ཆོ་གའི་མཆོད་པ་དང་ མཆོད་འབུལ་ཚུ་གི་དོན་ལུ་ ལག་དེབ་ཅིག་སྦེ་ ལག་ལེན་འཐབ་ཨིན་མས། དེ་ནང་ མཛད་སྒོའི་སྐབས་ལུ་ བཀླག་མི་ ཚིག་སྦྱོར་གྱི་ མན་ངག་ཚུ་ ཡན་ལག་གཉིས་ལུ་དབྱེ་སྟེ་ མང་སུ་ཅིག་ གོ་རིམ་སྒྲིག་སྟེ་ཡོད་མི་ Shukla Yajurveda (དཀརཔོ་) དང་ Krishna Yajurveda (ནགཔོ) ཟེར་མི་ འགྲེལ་བཤད་ཁ་སྐོང་ཚུ་ཡོདཔ་ཨིན་མས། མདོར་ན་ རིག་བྱེད་འདི་གིས་ ཆོ་ག་ཚུ་གཏང་ཚུལ་གྱི་ལག་ལེན་གྱི་གནས་སྟངས་ཚུ་ལུ་ གཙོ་བོར་བསྟེན་དོ་ཡོདཔ་ལས་ ཕྱི་རོལ་པའི་བླམ་ཚུ་ལུ་ ཁག་ཆེ་ཤོས་ཅིག་ཨིནམ་སྦེ་བཤདཔ་ཨིན་མས།

༤) སྲིད་སྲུང་གི་རིག་བྱེད། (Arthaveda)
སྲིད་སྲུང་གི་རིག་བྱེད་འདི་ ཧ་ལམ་ སྤྱི་ལོའི་སྔོན་ལོ་ ༡༠༠༠-༨༠༠ གི་བར་ན་ བཟོ་ཡོདཔ་དང་ འདི་ཡང་ གཞན་མི་རིག་བྱེད་ཚུ་ལས་ ཁྱད་པར་ཅན་ཅིག་ཨིནམ་དང་ འདི་ཡང་ ཉིན་བསྟར་གྱི་ མི་ཚེའི་དཀའ་སྡུག་གི་གནས་སྟངས་ཚུ་དང་ གསོ་བའི་སྨོན་ལམ་ དེ་ལས་ ཆོ་གའི་ལག་ལེན་ཚུ་ བཀོད་དེ་ཡོདཔ་ཨིན་མས། དེ་ནང་ མིག་འཁྲུལ་དང་སྨན་རིགས་ དེ་ལས་ ནང་འཁོད་ཀྱི་གནད་དོན་ཚུ་གི་སྐོར་ལས་ མགུར་མ་ཚུ་ཚུད་་ཡོདཔ་ཨིན་མས། ཀི་དེབ་ ༢༠ ནང་ལུ་ གླུ་གཞས་ ༧༣༠ ཡོད་མི་འདི་གིས་ མི་སྡེའི་འབད་བཞིན་པའི་ལཱ་ཚུ་དང་ ཡིད་ཆེས་བསྐྱེད་མི་ཚུ་ གསལ་སྟོན་འབདཝ་ལས་ ཆོ་ག་ལུ་གཙོ་བོར་བསྟེན་མི་ གཞན་མི་རིག་བྱེད་ཚུ་དང་ཕྱདཔ་ད་ འཇིག་རྟེན་པའི་མི་སེར་ཚུ་གིས་ ལག་ལེན་འཐབ་ཚུགསཔ་སྦེ་བཟོཝ་ཨིན་མས།

ལུང་འདྲེན་དང་རྒྱབ་རྟེན་ཡིག་ཆ།
[1] https://www.geeksforgeeks.org/types-of-vedas/
[2] https://simple.wikipedia.org/wiki/Rigveda
[3] https://byjus.com/free-ias-prep/types-vedas/
[4] https://study.com/academy/lesson/the-vedas-hinduisms-sacred-texts.html

(ལྟ་བ་བཀའ་རྟགས་ཀྱི་ཕྱག་རྒྱ་བཞི།) The Four Seals of Buddhist Doctrine





༈ འདུ་བྱེད་ཐམས་ཅད་མི་རྟག་ཅིང༌།།
ཟག་བཅས་ཐམས་ཅད་སྡུག་བསྔལ་བ།།
ཆོས་རྣམས་སྟོང་ཞིང་བདག་མེད་པ།།
མྱ་ངན་ལས་འདས་པ་ཞི་བའོ།།


All compounded things are impermanent.

All contaminated things are suffering.

All phenomena are empty and devoid of self.

Nirvana is true peace.


These four seals are said to be the hallmark of the Buddha’s teaching, and it is often said that the mark of a real Buddhist is that he or she accepts these four. Of course, taking refuge in the Tri-ratna/ དཀོན་མཆོག་གསུམ། (the Buddha, Dharma, and Sangha) is the true entrance to the Buddhist path, distinguishing Buddhists from non-Buddhists. However, in terms of the view, these four statements summarize the uniqueness of the Buddha’s teachings and set Buddhism apart from all other religions and philosophies. The book “What Makes You Not a Buddhist” by a renowned Buddhist master Dzongsar Khyentse Rinpoche,  explains the Four Seals of Dharma as the essential principles defining the Buddhist worldview. Khyentse Rinpoche emphasizes that these four seals distinguish Buddhism from other spiritual paths, and that simply identifying with Buddhist culture or rituals does not make one a Buddhist—one must deeply understand and accept these core truths.


  Thank You!

Book Review: When Breath Becomes Air by Paul Kalanithi

 


As I explored my TikTok account, I came upon a recommendation for a book by Paul Kalanithi titled "When Breath Becomes Air." In his video, he suggested reading this amazing work during moments of emotional turmoil and despair. I found myself in a situation I had never anticipated; while not as severe as depression, I experienced an emotionally drowned incident, thinking of the life I was having and also a sense of sadness and vulnerability. Without hesitation, I turned to Google, downloaded the book, and began reading it immediately. My first encounter with the text was in PDF format, and I completed it in just two days. Because the book was so breathtaking. The second time I read it, it was in hard copy brought from Thimphu at the Nu. 699. I began reading it after starting my studies at a university, which took me two weeks to finish due to time constraints.


The book is a deeply moving narrative. Before becoming a neurosurgeon and neuroscientist, Paul Kalanithi earned a BA in literature and an MA in psychology and bioscience. His early passion for literature was nurtured by his family, who frequently gifted him books. Ultimately, he pursued surgical training at Stanford, demonstrating remarkable dedication and integrity in his work. He married Lucy, who was also a medical student.


Here is a brief overview of the book, along with some themes I gleaned from it;
As the narrative unfolds, a melancholic twist emerges when Paul is diagnosed with lung cancer. Having witnessed countless patients with brain tumors recover or face death, he now finds himself in the role of a patient. This diagnosis marks one of the most challenging periods of his life, which he navigates alongside his wife, Lucy. The heartbreaking reality of their situation strikes Lucy particularly hard, as their lives were progressing smoothly until this unforeseen turn of events. Yet, rather than abandon him, Lucy remains by Paul’s side, caring for him through his darkest days. In a moment of shared hope, Paul expresses his desire to have children, and Lucy gives birth to a daughter named Cady.
As time passes, the inevitable day arrives when Paul must say goodbye. Having witnessed both death and birth, he approaches his own passing with acceptance and peace, leaving this world without regret.


From "When Breath Becomes Air", I have learned several profound lessons:
1. Life is unpredictable; we must be prepared for the worst. Comfort zones can be stifling, and it is essential to emerge from our cocoons. When faced with unexpected challenges, we may struggle to cope.
2. Consider the hypothetical scenario of having a fixed timeline for your life—whether it be a day, a month, or a year. How would you choose to live? Would you pursue your dreams or savor every moment? This contemplation has sparked a deep reflection within me.
3. In marriage, it is vital to remain faithful and supportive, not only during joyful times but also through the darkest challenges. Unfortunately, many couples falter when faced with adversity. While past actions may influence our present circumstances, we must confront our karma and support one another through life’s trials.
4. As we strive for survival, dedication is essential in all our endeavors. We should serve with compassion and kindness, ensuring our intentions are pure.
5. It is crucial to understand others' perspectives. Paul, as a surgeon, possessed a unique empathy for his patients, allowing him to treat them with compassion and insight.
6. Given the uncertainty of death, we must actively pursue our aspirations and not delay in doing good. Regret can overshadow our lives if we fail to act. As the saying goes, "Live as if you will die tomorrow." We should strive to live morally and perform good deeds in all our actions. Paul poignantly wrote, "If the unexamined life is not worth living, is the unlived life worth examining?" We are never wiser than when we fully embrace the present moment.


Some of the beautiful lines from the book, I love;


1. If the unexamined life was not worth living, was the unlived life worth examining.
2. We are never so wise as when we live in this moment
3. one day we are born, one day we shall die, the same day, the same second..... birth astride of a grave, the light gleams as instant, then, its night once more.
4. But some days, like a humid muggy day, it had a suffocating weight of its own.
5. If I were a writer of the books, I would compile a register, with a comment, of the various deaths of a men, he who teach men to die would at the same time teach them to live.
6. Drink deep, or taste not the Pierian spring.
7. The word hope first appeared in English about a thousand years ago, denoting some combination of confidence and desire. But what I desired-life-was not what I was confident about-death.
8. What patients seek is not scientific knowledge that doctors hide but existential authenticity each person must find on her own.
9. Human knowledge is never contained in one person. It grows from the relationships we create between each other and the world, and still, it is never complete.


Kadrinche!

The Story of Panchen Zangmo and Golang Draktsen of Zhongar Dzong.

Legend has it that the Golang Draktsen, also known as Dorji Jurmey is said to be the son of Naga(ཀླུ). Golang Draktsen is classified as a Tsen(བཙན) and is deity (Neydak) of Zhongar.


During that time, a beautiful and stunning girl from Tokari under Tsamang Gewog known as Panchen Zangmo, descendant of Panchen's home, was in love with Golang Draktsen. It is said that she can substitute hundreds of girls in her village in terms of work and beauty.


It is believed that in the night, Golang Draktsen changes into a handsome, young and strong Boegarp who is a head-turner of the girls when passed by. In the day, it changes into a gigantic snake.


Therefore, in the evening, the deity Golang Draktsen always comes to Panchen Zangmo's home by changing into a handsome Boegarp and in the early morning, before rooster alarms, he went to his place, Neykhang.


Eventually, Penchen Zangmo was doubtful of him and she hung a thread on his Doktha(lace) of the Gho, when he went from her home in the early morning. Afterwards, she followed him through the thread and reached his Neykhang. To her astonishment, she found a gigantic snake whereby she was terrified. That moment was the time, whereby her life was taken by him, who succumbed to the dead later.Subsequently, it is said that she was reborn in his sphere as a deity.


People of Mongar Chiwog, Tsamang and Saling Gewog consider Golang Draktsen as their guardian deity and Kelha (birth god) and seek refuge to protect them.

Consequently, the Kathrap of Golang Draktsen and Penchen Zangmo can be found in Mongar Dzong today and on the 29th day of 10 month of the Lunar month, grand offerings were made to them, although daily offerings were done by the kyoenyer (caretaker). 


So, visit Mongar Dzong and get blessed!


Reference

Pema(2021). Guardian Deities of Mongar Dzongkhag; National Museum of Bhutan, Paro.

The Night My Daughter, Mendrel Was Born

Mendrel, (The First look after birth) It was the final day of the Mongar Tshechu (23/11/2024), and I was busy fulfilling my official duties....