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| settled in mind, with job accomplished, without inflowing thoughts, and having achieved the supreme purpose - that is what I call a brahmin. By day it is the sun which shines, at night the moon shines forth. A warrior shines in his armour, and a brahmin shines in meditation. But at all times, by day and by night, the Buddha shines in his glory. A brahmin is called so by breaking with evil deeds. It is by pious behaviour that a man is called a man of religion, and by casting out blemishes one is called one gone forth. One should not strike a brahmin, and nor should a brahmin lose his temper. Shame on him who strikes a brahmin, and shame on him who loses his temper because of it. Nothing is better in a brahmin than this - that he restrains his mind from pleasurable things. Suffering disappears for him to the same extent that he gets rid of thoughts of harming anyone. He who does no wrong with body, speech or mind, but is restrained in all three spheres - that is what I call a brahmin. One should reverently pay homage to the man from whom one has learned the Truth, taught by the True Buddha, like a brahmin does to the sacrificial fire. One is not a brahmin by virtue of matted hair, lineage or caste. When a man possesses both Truth and truthfulness, then he is pure, then he is a brahmin. What use is your matted hair, you fool? What use is your antelope skin? You are tangled inside, and you are just making the outside pretty. The man who wears robes made from rags off the dust heap, who is gaunt, with his sinews standing out all over his body, alone meditating in the forest - that is what I call a brahmin. I do not call him a brahmin who is so by natural birth from his mother. He is just a supercilious person if he still has possessions of his own. He who owns nothing of his own, and is without attachment - that is what I call a brahmin. He who, having cut off all fetters, does not get himself upset, but is beyond bonds - that liberated man is what I call a brahmin. He who has cut off both bond and strap, halter as well as bridle, who has removed the barrier, himself a Buddha - that is what I call a brahmin. He who endures undisturbed criticism, ill-treatment and bonds, strong in patience, and that strength his power - that is what I call a brahmin. Without anger, devout, upright, free from craving, disciplined and in his last body - that is what I call a brahmin. Like water on a lotus leaf, like a mustard seed on the point of a pin, he who is not stuck to the senses - that is what I call a brahmin. He who has experienced the end of his suffering here in this life, who has set down the burden, freed! - that is what I call a brahmin. The sage of profound wisdom, the expert in the right and wrong road, he who has achieved the supreme purpose - that is what I call a brahmin. Not intimate with laity or monks, wandering about with no abode, and few needs - that is what I call a brahmin. Abandoning violence to all living creatures moving or still, he who neither kills or causes killing - that is what I call a brahmin. Unagitated amongst the agitated, at peace among the violent, without clinging among those who cling - that is what I call a brahmin. He from whom desire and aversion, conceit and hypocrisy have fallen away, like a mustard seed on the point of a pin - that is what I call a brahmin. He who utters only gentle, instructive and truthful speech, criticising no-one - that is what I call a brahmin. He who takes nothing in the world that has not been given him, long or short, big or small, attractive or that is what I call a brahmin. He who has no desires in this world or the next, without longings, freed! - that is what I call a brahmin. He who has no attachments and has been freed from uncertainty by realisation, who has plunged into the deathless - that is what I call a brahmin. He who has even here and now transcended the fetter of both good and evil, who is sorrowless, faultless and pure - that is what I call a brahmin. The man who is stainless, pure, clear and free from impurities like the moon, the search for pleasure extinguished - that is what I call a brahmin. He who has transcended the treacherous mire of samsara and ignorance, who has crossed over, reached the other shore, meditating, motionless of mind, free from uncertainty, and who is at peace by not clinging to anything - that is what I call a brahmin. He who by here and now abandoning sensuality, has gone forth a homeless wanderer, the search for pleasure extinguished - that is what I call a brahmin. He who by here and now abandoning craving, has gone forth a homeless wanderer, the search for pleasure extinguished - that is what I call a brah-min. He who has abandoned human bonds, and transcended those of heaven, liberated from all bonds - that is what I call a brahmin. He who has abandoned pleasure and displeasure, is cooled off and without further fuel, the hero who has conquered all worlds - that is what I call a brahmin. He who has seen the passing away and rebirth of all beings, free of clinging, blessed, awakened - that is what I call a brahmin. He whose path devas, spirits and men cannot know, whose inflowing thoughts are ended, a saint - that is what I call a brahmin. He who has nothing of his own, before, after or in between, possessionless and without attachment - that is what I call a brahmin. Bull-like, noble, a hero, a great sage, and a conqueror, he who is motionless of mind, washed clean and awakened - that is what I call a brahmin. He who has known his former lives and can see heaven and hell themselves, while he has attained the extinction of rebirth, a seer, master of transcendent knowledge, and master of all masteries - that is what I call a brahmin. (Buddha) |
| The Brahmin (The highest of the four Indian castes: - Brahmin, priest caste; Kshatriya, warrior caste; Vaisya, merchange caste; Sundra, common caste.) Cut the stream and go across, abandon sensuality, brahmin. When you have achieved the stilling of the activities of the mind, you will know the unconditioned, brahmin. When a brahmin has crossed beyond duality, then all the fetters of such a seer come to an end. When a man knows not this shore, other shore, or both - such a one, free from anxiety, liberated, that is what I call a brahmin. Meditating, free from stain, |
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| "Having reflected upon the faults of a self-centered way of thinking and life, and also having reflected upon the positive consequences of being mindful of the well-being of other sentient beings and working for their benefit, and being convinced of this, then in Buddhist meditation there is a special training which is known as the 'Practice of Giving and Taking.' Using visualization, it basically involves taking upon yourself all the suffering, pain, negativity, and undesirable experiences of other sentient beings. "Actually, genuine compassion and attachment are contradictory. According to Buddhist practice, to develop genuine compassion you must first practice the meditation of equalization and equanimity, detaching oneself from those people who are very close to you. Then, you must remove negative feelings towards your enemies. All sentient beings should be looked on as equal. On that basis, you can gradually develop genuine compassion for all of them. "Naturally, emotions can be positive and negative. However, when talking about anger, etc., we are dealing with negative emotions. Negative emotions are those which immediately |
| create some kind of unhappiness or uneasiness and which, in the long run, create certain actions. Those actions ultimately lead to harm to others and this brings pain or suffering to oneself. This is what we mean by negative emotions. "Self-discipline, although difficult, and not always easy while combating negative emotions, should be a defensive measure. At least we will be able to prevent the advent of negative conduct dominated by negative emotion. That is 'shila', or moral ethics. Once we develop this by familiarizing ourselves with it, along with mindfulness and conscientiousness, eventually that pattern and way of life will become a part of our own life. "With a selfish attitude, oneself is important, and others are not so important. According to Shantideva's advice, a technique to help in turning this attitude around is to imagine - in front of yourself as an unbiased observer- your own selfish self on one side and a limited number of other beings on the other side - ten, fifty, or a hundred. On one side is your proud, selfish self, and on the other side is a group of poor, needy people. You are, in effect, in the middle - as an unbiased, third person. Now, judge. Is this one, single, selfish person more important? Or is the group of people more important? Think. Will you join this side or that side? Naturally, if you are a real human being, your heart will go with the group because the number is greater and they are more needy. The other one is just a single person, proud and stupid. Your feeling naturally goes with the group. By thinking in this way, selfishness gradually decreases, and respect of others grows. This is the way to practice."The Dalai Lama |
| "Nothing we seek to touch or see can represent Eternity. They spoil and die: then let us find eternal Truth within the mind." "Commit no wrong, do only good, and let your heart be pure. This is the doctrine Buddhas teach, and this doctrine will endure." |
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| Practical advice for attending HH the Dalai Lama's teachings in India... When His Holiness the Dalai Lama gives public teachings in India you would be well advised to bring: a cushion, an FM radio, a cup, and a sunhat and given the security checks that take place, as little else as possible. Registration: All teachings in India are free and except certain restricted and tantric teachings prior registration is not necessary. You should check as soon as you reach the place where the teaching is given. It is helpful to bring a few extra personal passport size photos in case registration is suddenly required due to security or other reasons. Seating: In the West, seating for public events is, likely as not, arranged by ticket and seat number, and you keep the seat you are thus assigned. In Tibet and India, for many public events, seating is on the floor or on the ground. However, the convention amongst Tibetans is that you take your seat on the first day of a series of teachings, mark it with a cushion or a piece of cloth, and thereafter keep to that seat for the duration of the teachings. This is how Tibetans have traditionally avoided hassling each other over who sits where every day. So, following the old adage about when in Rome do as the Romans do, it seems reasonable to suggest that when among Tibetans do as the Tibetans do. Translation: On most occasions when HH the Dalai Lama is teaching publicly in India an effort is made to provide a simultaneous translation into English. This is made available by radio. If you wish to listen to the translation, you are advised to bring an FM radio with headphones so as not to disturb the majority of listeners who are listening to His Holiness speaking in Tibetan. Although the quality of the signal varies according to the circumstances, you can often improve reception by changing the angle and position of the antenna of your radio, which is often incorporated in the head-phone lead. Tea and offerings to the monastic community: It is customary for tea to be served to the gathering; so it is worthwhile carrying your own cup. You will often notice that money is offered to monks and nuns. This is an offering to the spiritu-al community. Both the tea and offerings are paid for by contributions from patrons and the general public. If you would also like to contribute, there is nearly always an office near the teaching location where you can do so. How much you give is entirely at your discretion, but you will be given a receipt. Protection from the sun and the weather: His Holiness the Dalai Lama makes a point of encouraging those who are sitting in the hot sun to cover their heads and so protect their health. Similarly he asks people to put up umbrellas or take shelter should it rain. It is useful to carry a soft sun-hat or piece of cloth and / or a small umbrella. Shoes: Tibetans tend to keep their shoes on when they are sitting on the ground, or at least keep them on until they sit down. Taking your shoes off and carrying them in your hand through a crowd sitting on the ground means that you carry them right in front of people's faces, which most people prefer to avoid. |
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| HIS HOLINESS' RESIDENCE: The Residence of His Holiness Dalai Lama is opposite the Tsuglag Khang, or the Central Cathedral, which is about ten minutes' walk from McLeod Gunj. Time permitting, His Holiness receives visitors in public audiences. Visitors can apply for public audiences at the Branch Security Office in McLeod Gunj, near Hotel Tibet. Applications for private audiences, however, need to be made in writing to His Holiness' Secretary several months in advance. Exploring Tibetan Culture: The cultural life in Dharamsala is colourful and rich in tradition. The fairs and festivals are occasions for relaxation. To the local Indian traditions, Tibetan refugees have added their own festivals such as Losar (Tibetan New Year), and His Holiness the Dalai Lama's birthday which is celebrated on July 6th with the performance of Tibetan, Nepali and Gaddi dances revealing the cultural mosaic that McLeod Gunj is. More recently, tourists and students from the west have added rock music, stage musicals and contribute other Western influences to this melting pot of peoples and cultures. Tibetan medical tradition: Over a period of 2,500 years, Tibetans have perfected a sophisticated medical tradition based on the holistic concept of mind and body. It maintains that disease or disorders in the human body are caused when there is a disequilibrium of psychological and physical energies. Delusion, hatred and attachment results in ego (translated also as "I" consciousness), which in turn disturbs the psychological energy balance, while improper food, behaviour and bad environment disturbs the physical energy balance. Tibetan doctors would normally follow three methods of diagnosis: visual, interrogation and pulse-reading. Sometimes, they may be able to tell your ailment by merely asking the symptoms, followed by a pulse-reading and a look at your tongue or eyes. However, it is believed that diagnosis is more accurate if these methods are accompanied by a urine test. Tibetan medicines normally come in hard pills or powder, and most are extremely bitter in taste. Their ingredients are predominantly herbal, although animals products, precious stones and metals are also used. The stones and metals are burned and detoxified through an intricate and secret process of alchemy. Over the years, Tibetan medicine has proved most effective in curing various chronic diseases. Its effectiveness in curing hepatitis, according to some westerners, is miraculous. Tibetan medicine is also known for its efficacy in curing chronic sinus-related diseases, although one has to be on medication for a long time. There are three clinics for traditional Tibetan medicine in McLeod Gunj: the Branch Clinic of the Tibetan Medical Institute, Dr. Yeshi Dhonden's Clinic and the Dr. Lobsang Dolma Khangsar Memorial Clinic. However, the Tibetan Medical and Astro Institute is the major institution and is located near Gangchen Kyishong, about five minutes' walk below the Library. TIBETAN MEDICAL AND ASTRO INSTITUTE: In 1961, a small dispensary of traditional Tibetan medicine was opened in Dharamsala to cope with the flood of Tibetan refugees arriving every day. Now situated near Gangchen Kyishong, the Tibetan Medical Institute is a huge complex in a spacious compound where the fundamentals of traditional Tibetan medical practice are taught to over fifty students per year. The TMAI has a dispensary, an in-patient unit and a surgical ward. This clinic, as well as its branch in McLeod Gunj, treats patients from all over the world. About two hundred different pills are produced at the institute and distributed to thirty six branch clinics in India and Nepal. They are also mailed abroad to meet the growing demand for herbal medicines in the west. The phenomenal growth of the institute is an indication of the reputation Tibetan medicine has acquired in international circles. Tibetan medicine dates back more than 2,500 years, and respected physicians and researchers worldwide are increasingly recognizing the effectiveness of these natural cures. The institute today is staffed by a group of Tibetan physicians - including His Holiness the Dalai Lama's two personal doctors - who carry out research and chemical analysis on over 2,294 drugs. TMAI physicians also go abroad at the invitation of universities, medical institutions and groups of patients. ACCOMMODATIONS: There are a number of hotels that offer board and lodging for different budgets. Among Tibetan-style hotels, the best is Hotel Tibet. The Himachal Tourist Department runs Hotel Bhagsu in McLeod Gunj. All the high and medium budget hotels have bathrooms attached to rooms with running hot and cold water. Low budget hotels have communal bathrooms with running cold water. In these hotels one can order for hot water in buckets. Many of the hotels offer a wide range of rooms with rents varying, say, from Rs 24 to Rs 275. If you are planning a long and quite stay, you can rent houses from the local Indians around Tushita Meditation Centre. EATING OUT: The very many restaurants and cafe dotting McLeod Gunj is indicative of the fact that the place has really become a tourist spot. One can virtually get any type of food or their imitations. The restaurants offer dishes starting from the universal Tibetan dishes like thukpa (noodle soup) and momo (steamed meat dumplings) to sizzlers, sukiyaki, pancakes, pizzas and spaghetti. For people with a sweet tooth, one can get different types of pastries, pies and doughnuts, For health freaks, there are muesli fruit curds, lassis and different types of shakes. Different eateries have their own specialties and so if you intend to be in Dharamsala for some time, it may be interesting to find out a restaurant which specializes in cuisine to your taste. (Courtesy The Office of Tibet, the official agency of His Holiness the Dalai Lama in London.) Disclaimer: All articles and/or images retain the original copyrights or their originail owners. |
| us... above all are wastes of snow to rest on." Dharamsala is divided into two very different parts. Kotwali Bazaar and areas further down the valley, at the average height of 1,250 metres, are called Lower Dharamsala, while McLeod Gunj, at the height of nearly 1,800 metres, and surrounding areas are known as Upper Dharamsala. Mc Leod Gunj is nine kilometers by bus route and four kilometres by taxi route up the hill from Kotwali Bazaar. While in-habitants of Lower Dharamsala are almost all Indians, McLeod Gunj is primarily a Tibetan area. McLeod Gunj is sur-rounded by pine, Himalayan oak, rhododendron and deodar forests. The main crops grown by local Indians in the valleys below McLeod Gunj are rice, wheat and tea. Today, streams of Tibetan refugees from all over the world flock to McLeod Gunj to receive blessings and teachings from His Holiness the Dalai Lama. Western and Indian tourists and scholars come here to see the rebirth of an ancient and fascinating civilization. The high altitude and cool weather contribute physically to this recreation of the original Tibetan environment. Dharamsala pulsates with the sights and sounds of old Tibet. Though certainly more modern, life is basically Tibetan in character. Shops strung out along the narrow streets of McLeod Gunj sell traditional Tibetan arts and handicrafts and the aroma of Tibetan dishes lingers in the air. |
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| Dharamsala is situated in the northern Indian state of Himachal Pradesh. It lies on a spur of the Dhauladhar range, the Pir Panjal region of the Outer Himalayas; and commands majestic views of the mighty Dhauladhar ranges above, and the Kangra Valley below. Dhauladhar means "white ridge" and this breathtaking, snow-capped range rises out of the Kangra Valley to a height of 5,200 meters (17,000 feet). The mountains dominate the scenery in McLeod Gunj. They form a treacherous range creating unpredictable weather, but passes of 2,400 meters (8,900 feet) provide route for the herdsmen of the Ravi Valley beyond. The Kangra Valley is a wide, fertile plain, criss-crossed by low hills. The scenery touched the heart of a British official who wrote: "No scenery, in my opinion, presents such sublime and delightful contrasts. Below lies the plain, a picture of rural loveliness and repose... Turning from this scene of peaceful beauty, the stern and majestic hills confront |
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| "If we have a positive mental attitude, then even when surrounded by hostility, we shall not lack inner peace. On the other hand, if our mental attitude is more negative, influenced by fear, suspicion, helplessness, or self-loathing, then even when surrounded by our best friends, in a nice atmosphere and comfortable surroundings, we shall not be happy. So, mental attitude is very important: it makes a real difference to our state of happiness. "The ultimate authority must always rest with the individual's own reason and critical analysis. "Sometimes one creates a dynamic impression by saying something, and sometimes one creates as significant an impression by remaining silent." The Dalai Lama |
| March 5, 2005 |
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