Kalmyk Cultural Heritage Project (BUDDHIST RITUALS, HOLIDAYS AND PILGRIMAGE): Recent Episodes
Cambridge University
In Kalmykia people celebrate three major holidays, including Tsagan Sar, Ur(s) Sar, and Zul, each considered both national (secular) and religious holidays. On these days, Buddhist temples hold large prayer services, and people celebrate both at the temple and at home. Other celebrations that are on the religious calendar are the ritual of inviting Buddha Maitreya, the ritual of circumventing a temple with Gandzhur and Dandzhur texts, the Dalai Lama’s birthday, and others.
Rituals that combine Buddhist and pre-Buddhist beliefs and which are dedicated to ancestors, local spirits and Buddhist deities constitute seasonal rituals of gal tyalgn (fire rituals), gazr us tyaklgn (rituals dedicated to masters of water and land), usn arshan (rituals performed to secure the rain, good harvest, a successful fishing trip, etc.) and several others.
Among Buddhist rituals the construction of sand mandalas and the dance of tsam stand out in terms of elaboration and visual effects. Both are performed by Tibetan monks who come to Kalmykia for these occasions at the invitation of the Central Temple.
Pilgrimage is an inseparable part of Buddhism. In the past the main destination for Kalmyk pilgrims was Tibet, whereas today many go on a pilgrimage not only to distant places such as India, Mongolia and Buryatia, but to nearby locations, including the Mount Bogdo and Khoshutovskiy Temple, both of which are in the neighboring Astrakhan oblast. In recent years trips to listen to the Dalai Lama’s teachings held in Baltic countries are also becoming popular.
This video features ‘matsg prayers’ and rites performed by a group of six pious women. Such group prayers by women, who are middle-aged or older, are known to have taken place throughout the Soviet period. The six women in the video perform rituals at the Central Temple in Elista, without participation of lamas. ‘Matsg’ means ‘fasting’ in Kalmyk, and during these prayers the participants should abstain from meat, fish or eggs. The prayers read by the women are dedicated to various Buddhas, bodhisattvas and deities. During the recitation of certain mantras – dedicated to White Tara or Bazr-Dari – the women hold a portable drum in their hands which they pass on to their left neighbor thus securing the drum’s movement in circles clock-wise. After reading prayers dedicated to White Tara, Black Tara and ‘oglgin kuchen’ (power), the women stand up facing the altar and chant a mantra dedicated to the lama Tsongkapa. Then they sit down and read mantras while counting their rosaries. Afterwards, the rosaries are put together and wrapped in layers of colorful clothes, which resembles a doll. One of the women holds the ‘doll’ and touches with it the head and shoulders of the other women, thus giving them a blessing. She herself also receives a blessing in the same way. After the ritual, the ‘doll’ is put on the table near the altar. The women lay food on the floor in front of themselves and read more prayers. After the meal, the women collect the food leftovers to offer it to their ancestors, which they put under trees or bushes. The woman who takes the food offerings outside should abstain from talking to anybody on her way out. After returning to the room, she receives a blessing from the others. After this ritual, the women again read prayers. The ‘doll’ is once again used for bestowing blessings on the participants. The ‘doll’ is then dissembled and each woman takes her rosary back. The rosaries are put on the floor, and the women touch the rosaries with their forehead, uttering mantras. After lighting candles, the women read more mantras. All stand up, read ‘megzem’ (a special prayer to Tsongkapa) and bow to the altar.
This video features a ritual performed by a Tibetan lama at the Iki-Burul Temple in October 2017. Before the ritual, the monk explains the meaning of the ritual in Tibetan which is translated into Russian by his interpreter.
Elena talks about her experience of Buddhism, a pilgrimage that she did to Mongolia, Tibet and India (after which she wrote books about her trip) and about her grandmother.
Kalmyks who today live in Bantir village of Astrakhan oblast’ in the past lived in a village called Dambur that was disbanded after the deportation of Kalmyks in 1943. In 2017 a stupa of Enlightenment was built in that historical place, where people perform rituals. This video shows a ritual of offering to Buddhas and spiritual masters of land in Bantir village. The ritual begins with the address of the villagers, who participated in the construction of the stupa, to the people present at the ritual. The ritual begins with prayers read by a Tibetan monk named Jampa, including Gyunchak sumpa (an everyday triple prayer), Kyabdo semked shukso (refuge and bodhicitta prayer), Gaden lkhagyama (a prayer-appeal to Lama Tsongkapa) and texts of offerings to spiritual protectors of locality. Then the lama offers a bowl of vodka to the fierce protectors of Buddhism and local spirits. Food offerings are put in one container, including three ‘white foodstuffs’ (milk, sour cream, cottage cheese); three ‘sweet foodstuffs’ (candies, biscuits and honey). Then the offerings are thrown into a fire made from logs that were not part of household implements. Since the recipients of the food are spiritual beings, such as ghosts, local spirits and masters of land, there is a belief that more smoke produces more food. That is, the more smoke, the better. If spirits are satisfied with the offerings, it is believed that they stop harming people and livestock by sending illnesses or misfortunes. Instead, they help the livestock, multiply game animals and send rain. The ritual ends with a prayer to all living beings. Several people stay until the fire goes out by itself, while the rest of the participants go to a concert and lunch.
A ritual of circuiting sacred objects or settlements with Buddhist texts is performed rarely in today’s Kalmykia. In pre-revolutionary times this ritual was performed in all Buddhist monasteries, which housed Buddhist Ganjur and Danjur texts. This video shows this ritual as it was performed in Khanata village of Maloderbetovskiy rayon. It begins with Dordzhi-Tseren, a senior lama of the Buddhist Union of Kalmykia, telling the participants about the foundation of Buddhism, the Three Jewels of Buddhism, practices, and the Buddhist texts of ‘Ganjur’ and ‘Danjur’. He also stresses the importance of the fact that after 70 years of religious bans in the Soviet period, these Buddhist texts have been brought back to Khanata. Dordzhi-Tseren carries on: ‘Ganjur is a record of 84,000 teachings of Buddha Shakyamuni. Ganjur contains all kinds of instructions, encompassing a wide range of topics from worldly life to philosophical teachings about emptiness and prajnaparamita. Danjur contains teachings and commentaries of other great Buddhist teachers. Even birds and insects that live in this place get blessed from a mere presence of these sacred texts here. Today we are reviving our roots. Therefore, we should revere the Three Jewels, namely Buddha, his teachings and the monastic community. Rejoice from the fact that you have a lama stationed in your village. Some changes, I hear, have taken place since his arrival. Now, when you will carry these texts in your hands you should think as if you are carrying such a precious jewel as you may never do again. All Buddhas and deities, gods and local spirits-protectors rejoice and bless you. With such thoughts you should walk around the village’. Zungru bagshi continues: ‘It is a great honour to have a senior lama with us today. We should all perform this ritual with dignity. All this would have been impossible without your support. There is a saying that without knowing the past, one cannot see the future. Between the past and the future is the present. Caring for the present, we strengthen the past in the process preserving our history and culture. In 1856 our fellow countryman, Djidjyatn bagshi from Dundu khurul, set off on a pilgrimage to Tibet, where he had an audience with the Dalai Lama. From Tibet he brought a letter which allowed three other Kalmyk monks, including Baaza bagshi Menkendzhuev, to visit Tibet. In 1893 they brought Ganjur texts with them. The 1931 anti-religious campaign resulted in the destruction or the loss of all Buddhist texts. However, there is information that some of these texts, including those translated into Oirat, were saved and buried somewhere. Unfortunately, today no one knows the whereabout of these texts. Today we are reviving our sacred places, and this place is protected by deities and Dharma protectors. People will be blessed not only by the presence of these sacred texts, but also by Buddhist deities. I would like to thank all who made donations towards acquiring Ganjur and Danjur, and those who helped transport them here from the Gandan monastery in Mongolia. Now, I would like to invite these individuals and give them presents’. Zungru bagshi gives out the presents. Then Sergei Dordzhiev, who assisted in the transportation of the texts, says, ‘Dear compatriots, brothers and sisters of the great Kalmyk nation! We brought you greetings from sunny Buryatia and Kazakhstan. Miraculously, we managed to overcome all obstacles, cross borders and bring these holy texts here. We are as glad and happy as you are! Your land is sacred, your ancestors stopped the advance of the Nazi army. May the blessing be with you and stay in your land. I wish you eternal prosperity!’ Zungru bagshi: ‘I would like to express special thanks to Vladimir Maksimovich Karuev, without whom we would not have been able to bring the texts. He came to me and offered his help. Thank you! Now, we will start the circuiting ritual of the village with the texts. I would like to ask men to come here. We will give a volume to each of you. You should form a queue and proceed in the exact order that you received the texts. After you finish walking around the village we will put the texts back in the same order. If children would like to carry texts, they should do it together in couples so that they do not get tired. If anyone does not get a chance to carry a volume, you can walk next to someone who has it and help them carry it’. Then the lamas give out the volumes of the texts to men, one by one. Men line up outside the temple to receive texts. Once all the volumes are handed out, the procession starts from the temple which is located outside the village. While walking clockwise around the village, the participants ask for blessing from the deities of the local clan and land. The ritual is accompanied by religious musical instruments including a drum (kenkrg), a trumpet (burya), a kettledrum (tsang), and a shell (dung). In front of the procession a young man holds burning incenses in his hands. Behind him another man carries a flag. The procession stretches for a long distance, and the participants walk through all streets in the village. After, the procession returns to the temple, and the lamas lay the texts on the table. Then the celebratory prayers begin with reading ‘Itkl’ prayer (Refuge in the Three Jewels) in Kalmyk, ‘Bilgin zyurkn sudr’ (the Heart sutra), ‘Tushityn zun tengr’ (100 divine beings of the Tushita Heaven, dedicated to Lama Tsongkapa), and mantras. The prayers conclude with reading a short text called ‘Buyan zorn orgkh’. Finally, all participants receive a blessing by touching the texts with their forehead. The ritual ends with a celebratory lunch and a concert.
It is an old Buddhist rite which combines both Buddhist and shamanic cults of the people of Central Asia, including the Mongols and the Tibetans. According to Mahayana Buddhist tradition, protectors of land (Tib. sa-bdag, Mon. gazrin ezen) are invisible beings that protect places where they dwell. Such protectors also may take the form of snake-like beings (Tib. klu, Mon. luus) that were adopted from Indian mythology. Also, the territory of Kalmykia is believed by Kalmyks to be protected by White Old Man (Tsagan Aav), a deity which was included into the Buddhist pantheon with the advent of this religion among the Kalmyks. Apart from them, there exist a host of deities whose task is to protect the teachings of Buddha in traditionally Buddhist lands. As a rule, such deities have a furious appearance and are depicted as having multiple limbs or heads. The ritual of making offerings to the protectors of land is aimed at inviting all deities, both those that protect the local land and those who are tasked with defending Buddhism, to the place where the ritual is being performed. The ritual starts with chanting the text of ‘100 divine beings of the Tushita Heaven’, which is followed by offering incense to the deities. For this a fire is set alight, and special substances are thrown into it, including incenses, herbs, three ‘sweet foodstuffs’ (candies, biscuits and honey), three ‘dairy products’ (milk, butter and sour cream), etc. After that, by beating drums the lamas invite the protectors of Buddhism to offer them a special drink (Tib. gser-skyem, Mon. altan undaa) which is accompanied by chanting a special text. Afterwards, the lamas read mantras to increase spiritual merit. This video features one such ritual performed by the lamas Mergen Bel’teev and Sanal Dzhalaev for the people from the village of Zegista in Tselinnyi rayon of Kalmykia. The villagers asked the lamas to perform this ritual due to accidents that befell their community in March 2018 (one villager was murdered, and two others went missing). According to Kalmyk beliefs, such accidents happen when spiritual protectors are not happy with the activities of the people who live on their land. In order to prevent further accidents, the villagers need to re-establish a good relationship with the supernatural.
The tsam dance in this video was performed in celebration of the 10th anniversary of the establishment of the Central Temple in Elista. Since 1917 tsam was performed only twice in Kalmykia, and this video captures one such rare occasion. The tsam dancers are Tibetan monks from the Dzongkar Choede Monastery in India. The ceremony is opened by the Head Lama of Kalmykia, Telo Tulku Rinpoche. The head of the Republic of Kalmykia, Alexey Orlov, a Kalmyk MP in Russian Duma, Marina Mukabenova, and the abbot of the Dzongkar Choede Monastery, Tubden Tsering, also gave celebratory speeches.
Dela is originally from Kalmykia. Today she lives in New Jersey. She works on a project called Blue Book. After moving to the United States, she had the opportunity to attend the Dalai Lama’s teachings and learn more about the philosophy of Buddhism. She also travelled to India. She says that such events give people the opportunity to develop their spirituality.
The Dalai Lama gave teachings on “Stages of Meditation” and “Concise Lamrim” in Riga, Latvia, from 23 to 25 September 2017. This video shows extracts from the third day of the teachings at the Skonto stadium. With the Baltic states and Russia being the target audiences, the teachings were translated into several languages, including Russian.
Klavdia talks about the Dalai Lama's teachings held in Riga in September 2017 that she had the opportunity to attend.
Irina talks about her experience of attending the Dalai Lama's teachings in Riga in September 2017.
Dmitriy came to Riga from New York, US, where he lives. He says that seeing the Dalai Lama and listening to his teachings feels like a holiday to him.
Baterdene, a volunteer at the Central Temple in Elista, talks about his experience of attending the Dalai Lama's teachings in Riga in September 2017.
Andrei Terentev, a prominent Russian historian of Buddhism, talks about Buddhism in the Soviet Union and its revival in today's Russia.
The Dalai Lama gave teachings on “Stages of Meditation” and “Concise Lamrim” in Riga, Latvia, from 23 to 25 September 2017. This video shows extracts from the second day of the teachings at the Skonto stadium. With the Baltic states and Russia being the target audiences, the teachings were translated into several languages, including Russian.
The Dalai Lama gave teachings on “Stages of Meditation” and “Concise Lamrim” in Riga, Latvia, from 23 to 25 September 2017. This video shows the first day of the teachings at the Skonto stadium. With the Baltic states and Russia being the target audiences, the teachings were translated into several languages, including Russian.
The Dalai Lama gave teachings on “Stages of Meditation” and “Concise Lamrim” in Riga, Latvia, from 23 to 25 September 2017. This video features preparation works carried out at the Skonto stadium, the venue for the teachings, and the arrival of the Dalai Lama in Riga on 22 September.
This video features a press conference given by the Dalai Lama in Riga, Latvia, on 23 September 2017. His Holiness answers questions put forward by the local press and journalists from Kalmykia and Buryatia.
Erentsen and Baina are a couple. They came to the Dalai Lama’s teachings in Riga from St Petersburg. Erentsen grew up in the Far East, but went to university in St Petersburg. In 2014 Erentsen and his Kalmyk friends went to Tibet to visit sacred Buddhist sites. Soon he became interested in Buddhism, and decided to go on a pilgrimage to India in 2017 where he met his future wife Baina who was also on a pilgrimage. Erentsen says that, ‘the Dalai Lama is a deity in human flesh’. Baina came to the Dalai Lama’s teachings in Riga in 2014 and 2016. She also went to India, a country she was dreaming of visiting since her student years. A medical doctor, Baina says that in her profession it is important to try to help others and have compassion. The Dalai Lama’s teachings help her in her work.
Ekaterina is a volunteer at the Central Temple in Elista, Kalmykia. She came to Riga to work as a volunteer during the teachings, which is her first experience of participating in such an event. Ekaterina talks about how she and other volunteers met the Dalai Lama. Every person has his/her own path to Buddhism. Ekaterina’s path started when she fell ill, thought about her behavior and life, and came to the Central Temple. She found answers to her questions in Buddhism, which today is an important part of her life.
Baira has been to the Dalai Lama’s teachings in Riga twice. She says that these teachings are a joyful event for every Buddhist. Although she did not understand the previous teachings very well, this time she understands them better. She says that people should improve their knowledge of Buddhism and try to practice the teachings on a daily basis.
Aysa is a volunteer at the Central Temple in Elista, Kalmykia, and works for the charitable fund Buyn which helps poor families with many children. Aysa participated in the organization of the Dalai Lama’s teachings in Riga by doing paperwork, accompanying the Kalmyk pilgrims to Riga, finding them accommodation and attending to their needs in the city. It is her first time at the Dalai Lama’s teachings. She expresses her gratitude to the Central Temple in Elista for the opportunity to participate in this event.
In 2012 Boris travelled to India with the aim to attend the Dalai Lama’s teachings in Bodh Gaya and visit sacred sites. Following the trip, he started to understand the importance of pilgrimages. Boris also set out working on his imperfections and mind. After a while he noticed some positive improvements in himself. Today he tries to read mantras regularly, meditate and read more literature on Buddhism. He says he follows the Dalai Lama’s advice to work on one’s body, speech and mind.
This video features the arrival of the Dalai Lama at his hotel in Riga, Latvia, for his teachings on ‘Stages of Meditation’ and ‘Concise Lamrim’ that he gave from 23 to 25 September 2017 at the Skonto stadium. At the entrance to a hotel he is greeted by Kalmyk pilgrims.
This video is shot at the Bogdo Uul Mountain in Astrakhan oblast. The Kalmyk pilgrims perform a ritual for the local spirits, followed by a ceremony of the opening of a statue of Tsagan Aav.
Telo Tulku: After achieving enlightenment, the Buddha turned the wheel of Dharma and gave his first teaching about four noble truths. This holiday is celebrated on the fourth day of the sixth month, according to the lunar calendar. This is one of the holidays.
Telo Tulku: The Dalai Lama is not able to visit Russia for many reasons and due to many factors. He visited Russia in the past though. Under the current circumstances we are not able to host His Holiness the Dalai Lama.
Bogdo Uul is situated near lake Baskunchak in Akhtubinsky rayon of Astrakhan’ oblast. There are several versions of the legend about the mountain. A version that Badma recounts is what he heard from the Kalmyk writer Sandzhi Kalyaev.
Once upon a time a hero called Geser came to the Kalmyk steppes and stopped at the bottom of Bogdo Uul Mountain. It was forbidden for people to look at the mountain, for those who did so died. By conjuring up fog, Geser covered the mountain with it and safely climbed up to the top from where he could clearly see the palace of an enemy khan. With a huge arrow shot from his bow Geser slashed the palace in two. The destroyed palace turned into the snowy mountain of Elbrus that has two peaks.
This video features a ceremony held at the Central Temple in Elista in May 2016 which was dedicated to a celebration to commemorate the birth, enlightenment and death of the Buddha.
In this video, a group of Kalmyk pilgrims (both men and women of all ages) sets off on a pilgrimage from Elista to the Khosheutovskiy Temple in the village of Rechnoe, Astrakhan oblast’.
The ritual shown in this video was performed in a sacred place with a single poplar tree which is situated near the village of Khar-Buluk. In the beginning of the video, the Head Lama of Kalmykia, Telo Tulku Rinpoche, welcomes all who are present.
In this video a group of pilgrims in Elista sets off to Bogdo Uul Mountain late at night. The next morning the minibus with the pilgrims arrives at the mountain which is situated in Akhtubinskiy rayon of Astrakhan oblast’. Upon their arrival, the pilgrims gather at the foot of the sacred mountain, set a fire and light candles. The lama, who arrived with the pilgrims on the same minibus, reads mantras, while the pilgrims sit around the fire and put offerings – including biscuits, incenses, milk, vodka, rice, sweets, butter, and candies – on the fire. At the end, all the pilgrims stand in a half circle around the fire, raise their right hands and sprinkle rice while uttering 'o-o-o'. Afterwards they leave, then return to the fire and finally go up to the top of the mountain. Near the mountain is a lake called Baskunchak. According to a legend, once upon a time a cart carrying utensils and children was crossing the lake. A dog was running alongside the cart. Thirsty, the dog drank the salty water and dropped dead on the spot. Afterwards, the dog's head would re-surface in the lake from time to time, each time sending by-passers into terror. Pointing their hands at the head, they would cry out, 'Baskuncha! Baskuncha!' which means 'a dog's head!'
This video is shot at a single poplar tree that grows near the village of Khar-Buluk. This place is considered to be sacred and has eight stupas erected around the tree. In the beginning of the video, the lamas prepare a table with offerings, while the lay people go around the tree and the stupas. When Kundeling Tatsak Rinpoche, a guest lama, arrives, all welcome him with white hadag scarfs. The lamas begin to read prayers. After the prayers, the lamas consecrate a spot for a future stupa by sprinkling rice and pouring water. Men and boys dig the earth with a blade one by one. Then both the lamas and the lay people go around the designated spot three times clock-wise while tossing coins into the hole. Afterwards the procession goes around the sacred tree.
Lama Batyr says that the ritual of gal tyalgn (fire offering) is performed in spring during the month of the mouse, according to the lunar calendar. During this time, the spirits of ancestors wait for food offerings from the living. During this somber month the Kalmyks do not have weddings or other public celebrations. Representatives of various clans gather together to make a fire offering. Today sacrificial animals are substituted by statues made from dough as well as liquid butter.
Lama Batyr talks about mandala offerings to Green Tara, a deity that symbolizes emptiness. He says that the mandala (a Buddhist pattern) represents the universe and that Meru Mount is the axis of the world. The borders of the mandala symbolize a chain of iron mountains. There are also an ocean and four continents on this pattern (humans live on the south continent). Offerings to Green Tara is made with rice that symbolizes precious stones. There are two levels of offerings – the inner and outer ones. Afterwards, Batyr reads a mantra. If an offering is performed correctly, it helps to cleanse negative karma accrued by people from their previous lives and to obtain more merit. Such offerings, Batyr contends, should be performed every morning.
Lama Batyr explains that a morning practice called sang is connected with the worship of the lineage of Buddhist teachers. It is performed early in the morning and has two aims – to cleanse oneself and offer scents to gods. In the video Batyr performs a sang ritual. His scent offerings include incenses, consecrated pills, sandalwood resin, and seeds of white mustard that are then set alight. Another ingredient included in the offering is vodka. A more elaborate sang offering, Batyr says, can be done by setting a fire and putting on it the following ingredients: several kinds of seeds, liquid butter, sweets, incenses, and dried cow dung. The recipients of this offering are spiritual protectors. The ritual is accompanied by drums and tsang instruments.
Lama Batyr explains that solka is a practice of the defenders of Dharma aimed at defending the teachings of Buddha so that evil does not influence the hearts of the pious. During this ritual, which is performed at sunset, the deities are offered prayers and food called torma made from dough. The defenders of the Orgakin Temple, of which Batyr is the abbot, are Vajrapani (Ochirvani), Mahakala, Okn Tengr (Palden Lhamo) and others. Batyr says that Vajrapani, who is a bodhisattva of secret powers and who was one of Buddha’s disciples, is considered to be the defender of all Mongol groups. Avalokiteśvara, another disciple of Buddha who is a bodhisattva of compassion himself, is seen as the defender of Tibet. The Buddha’s third disciple, Manjushri who is a bodhisattva of wisdom, is the defender of China. In 2005 the Orgakin Temple received a statue of Vajrapani from Nepal. At the end, Batyr reads a prayer to Mahakala. Usually, he explains, this prayer is read every morning in order to remove obstacles in life.