A village in Ladakh, India
Though fraternal polyandry was practiced in Ladakh, it has almost faded. There are some residual pockets (the village in the photograph is one such) where there are surviving women of such marriage from older generation. The practice in present day’s context is severely disapproved and legally banned, but was the way early tribal settlements defied severe ecological conditions, strained economy, inheritance issues and perhaps even disparity in gender ratio. Fraternal polyandry is the system where the husbands of a woman are all brothers.
October 25th, 2012
Skull Cup in a Tibetan Buddhist monastery, India
The dimly lit chapels combined with the pungent smell of burning incense sticks and butter of all the previously visited gompas had an element of mystery. Nowhere though saw what is on display here as a ritual object along with a vajra or dorje and drilbu or hand bell, an ancient yellowing kapala or skull cup!
Vajra or thunderbolt is the most important ritual implement and symbol of Vajrayana Buddhism. It represents the compassion of Buddha, a masculine principle and is held in the right hand during ritualistic practices.
The drilbu is a common indispensable musical instrument in tantric Buddhism, which is said to drive away evil spirits and is held in the left hand. It represents Buddha’s body or wisdom and a female principle. The ringing of the bell is visualized as Buddha’s sermons.
Together the vajra and the drilbu represents the union of male and female principles, they are used in synchronization during ritualistic ceremonies in graceful hand movements.
Skull cup known as kapala in Sanskrit is fashioned from the human cranium, the use of which in Vajrayana Buddhism made its way from Tantricism.
In Tantra, skulls were used in rituals such as drinking wine and also to predict future by tapping on them. The practice known as kapalakotani carried out by Atharvavedic Brahmins (Atharva veda is the ancient text of Hindus containing magical and healing ritual instructions and chants) and Tantrins. Later it was practiced by some Buddhist monks, as is evident from the series of reliefs in Gandhara (in Pakistan) art dated ca. 100 C.E. It shows Buddha in the center flanked by two skull tappers, one a Buddhist monk and the other a Hindu Brahmin. Some Buddhist texts too discuss the skull tapping abilities of Vangisa, a Buddhist sage, poet and one of the foremost disciples of Sakyamuni Buddha. In Buddhist iconography, Guru Rinpoche or Padmasambhava and other wrathful deities are shown with skull cups in their hand.
The skull of a murder or execution victim is believed to possess the greatest tantric power; the skull of one who has died from a violent or accidental death, or from illness, is of medium magical power; the skull of a person who died peacefully in old age has virtually no occult power. The skull of a child who died during the onset of puberty also has great potency, as do the skulls of misbegotten child of unknown paternity, born from the forbidden union of castes, out of wedlock, from sexual misdemeanor, or particularly from incest.
As a shrine offering in Vajrayana Buddhism, the skull cup may contain a pair of eyes, ears, a nose and tongue represented by storma also known as torma (barley dough cake) or human blood, brains, intestine, fat (rare in present times), sacrificed animal blood, wine or tea. The offerings are to appease the fierce deities.
Often the skull cups and other such items were made by the remains of senior and evolved monks who left behind their earthly bodies to their monasteries for such purposes.
Remember few months earlier an Indonesian Buddhist nun of Chinese origin, who had narrated the entire sky-burial practice in Buddhist monasteries in ancient Tibet known as jhator.
Sky burial or ritual dissection of corpses to expose it to natural elements, birds and animals mainly arose from the fact that hard soil and lack of wood made proper burial or cremation a less practical option. The remaining bones of the high lamas after sky-burial were sometimes collected to be kept as relics in the monasteries or used in making ritualistic objects.
Looking at the skull cup with a copper stand known as thod-pa and lid containing black tea in the dukhang, wonder how old it is and whose skull it might have been. On inquiring we are told that it was donated by a monastery in Tibet more than hundred years ago.
Vajra or thunderbolt is the most important ritual implement and symbol of Vajrayana Buddhism. It represents the compassion of Buddha, a masculine principle and is held in the right hand during ritualistic practices.
The drilbu is a common indispensable musical instrument in tantric Buddhism, which is said to drive away evil spirits and is held in the left hand. It represents Buddha’s body or wisdom and a female principle. The ringing of the bell is visualized as Buddha’s sermons.
Together the vajra and the drilbu represents the union of male and female principles, they are used in synchronization during ritualistic ceremonies in graceful hand movements.
Skull cup known as kapala in Sanskrit is fashioned from the human cranium, the use of which in Vajrayana Buddhism made its way from Tantricism.
In Tantra, skulls were used in rituals such as drinking wine and also to predict future by tapping on them. The practice known as kapalakotani carried out by Atharvavedic Brahmins (Atharva veda is the ancient text of Hindus containing magical and healing ritual instructions and chants) and Tantrins. Later it was practiced by some Buddhist monks, as is evident from the series of reliefs in Gandhara (in Pakistan) art dated ca. 100 C.E. It shows Buddha in the center flanked by two skull tappers, one a Buddhist monk and the other a Hindu Brahmin. Some Buddhist texts too discuss the skull tapping abilities of Vangisa, a Buddhist sage, poet and one of the foremost disciples of Sakyamuni Buddha. In Buddhist iconography, Guru Rinpoche or Padmasambhava and other wrathful deities are shown with skull cups in their hand.
The skull of a murder or execution victim is believed to possess the greatest tantric power; the skull of one who has died from a violent or accidental death, or from illness, is of medium magical power; the skull of a person who died peacefully in old age has virtually no occult power. The skull of a child who died during the onset of puberty also has great potency, as do the skulls of misbegotten child of unknown paternity, born from the forbidden union of castes, out of wedlock, from sexual misdemeanor, or particularly from incest.
As a shrine offering in Vajrayana Buddhism, the skull cup may contain a pair of eyes, ears, a nose and tongue represented by storma also known as torma (barley dough cake) or human blood, brains, intestine, fat (rare in present times), sacrificed animal blood, wine or tea. The offerings are to appease the fierce deities.
Often the skull cups and other such items were made by the remains of senior and evolved monks who left behind their earthly bodies to their monasteries for such purposes.
Remember few months earlier an Indonesian Buddhist nun of Chinese origin, who had narrated the entire sky-burial practice in Buddhist monasteries in ancient Tibet known as jhator.
Sky burial or ritual dissection of corpses to expose it to natural elements, birds and animals mainly arose from the fact that hard soil and lack of wood made proper burial or cremation a less practical option. The remaining bones of the high lamas after sky-burial were sometimes collected to be kept as relics in the monasteries or used in making ritualistic objects.
Looking at the skull cup with a copper stand known as thod-pa and lid containing black tea in the dukhang, wonder how old it is and whose skull it might have been. On inquiring we are told that it was donated by a monastery in Tibet more than hundred years ago.
October 26th, 2012
Shoja sunset, India
Shoja is a pretty village situated in the Seraj Valley, one of the greenest areas in Himachal Pradesh. The Jalori Pass (which isn’t much really) is about 5kms away and one can look upto it from here. The energetic Tirthan River runs through a bit below and Great Himalayan National Park located near by.
Tucked away amidst the Deodar forest, Shoja in June begins to acquire its azure look with the blooming of blue Iris.
Located at an altitude of 2650m/8700ft. with an approximate daytime temperature of 28ֺC during June.
The distance from Delhi to Shoja by road is approximately about 521km, almost a 12hrs drive.
Tucked away amidst the Deodar forest, Shoja in June begins to acquire its azure look with the blooming of blue Iris.
Located at an altitude of 2650m/8700ft. with an approximate daytime temperature of 28ֺC during June.
The distance from Delhi to Shoja by road is approximately about 521km, almost a 12hrs drive.
October 27th, 2012
The Storm, Ladakh, India
According to some dream interpretations, storm may represent unexpressed fears or emotions, such as anger, rage, turmoil, etc. On a more positive note, the storm may symbolize rising spirituality. It may signal rapid changes ahead. The storm witnessed (in the image) was no dream, it wiped off over thousand lives from the face of the earth in a single night. At a much later period, it also brought on trickery, treachery and deceit masked in the form of concern causing turmoil at a personal level.
October 28th, 2012
Whipcord Cobra Lily, India
Opportunity for bird sighting had not been very high during this trip. Thus, decided to look for some at the extremely green patch behind the car parking lot.
The area was quite shady and cool; various birds chirped but thick foliage made it difficult to spot them. A very narrow shepherds’ track ran through the otherwise undisturbed place. Infiltrating sunbeams on the dew wet floor revealed small colorful insects, veins of rotting leaves and huge slugs well hidden among grass blades. Moss and lichens on the tree trunks created strange patterns, a couple of butterflies fluttered around and a dragonfly bobbed up and down aimlessly.
After spending almost 50 minutes very quietly, heard a soft rustle in the bush above the slope. Through the camera viewfinder, caught a brief glimpse of brownish fur. This possibly was a fox; I could barely keep the glee off my face (some wildlife capture after all)!
Seconds tickled away, it was almost near the track; I kept a steady finger on the shutter. What emerged, made my jaw drop - an anorexic looking stray cat!!!
With a sense of humiliation, was about to head towards the restaurant for breakfast when spotted a cluster of Whipcord Cobra Lily (Arisaema tortuosum).
This Lily grows to an incredible 1.21 m / 4 ft. height. A green, hooded pitcher sits atop the stalk. Perhaps the oddest thing about this strange plant is the long, whip-like tongue that juts upward from the mouth of the pitcher. They grow best in partial to full shade. Sometimes are mistaken for being in the carnivorous category.
The area was quite shady and cool; various birds chirped but thick foliage made it difficult to spot them. A very narrow shepherds’ track ran through the otherwise undisturbed place. Infiltrating sunbeams on the dew wet floor revealed small colorful insects, veins of rotting leaves and huge slugs well hidden among grass blades. Moss and lichens on the tree trunks created strange patterns, a couple of butterflies fluttered around and a dragonfly bobbed up and down aimlessly.
After spending almost 50 minutes very quietly, heard a soft rustle in the bush above the slope. Through the camera viewfinder, caught a brief glimpse of brownish fur. This possibly was a fox; I could barely keep the glee off my face (some wildlife capture after all)!
Seconds tickled away, it was almost near the track; I kept a steady finger on the shutter. What emerged, made my jaw drop - an anorexic looking stray cat!!!
With a sense of humiliation, was about to head towards the restaurant for breakfast when spotted a cluster of Whipcord Cobra Lily (Arisaema tortuosum).
This Lily grows to an incredible 1.21 m / 4 ft. height. A green, hooded pitcher sits atop the stalk. Perhaps the oddest thing about this strange plant is the long, whip-like tongue that juts upward from the mouth of the pitcher. They grow best in partial to full shade. Sometimes are mistaken for being in the carnivorous category.
October 29th, 2012
19th Century Bronze Statue of Avalokiteshvara, Nepal
Eleven-headed Avalokistvara: Myth asserts that Tibetan Buddhist deity, Avolokiteshvara's intense compassion for humanity shattered his skull. His spiritual father, Amitabha, replaced it with ten others, crowning them with his own. Actually, the eleven heads correspond to compass points under the deity's beneficent watch.