| Religion, Kultur, Buddhismus, Mönche, Klöster, |
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Das Himalaja-Königreich Bhutan ist in Bezug auf Religion und Lebensweise identisch mit dem Mahajana – Buddhismus, dem Buddhismus aus Tibet, dem lamaistischen, tantrischen Buddhismus. Diese Religion ist tief verwurzelt im Volk Bhutans. Die hauptsächlich in Bhutan praktizierten Schulen des Mahajana-Buddhismus sind die Kargyü-pa-Schule, in ihrer Bhutanischen Ausprägung der Kargyü-Druk-pa-Schule, sowie die Ningma-pa-Schule. Die Kargyü-Druk-pa Schule ist gewissermaßen die offizielle Kirche, hat die meisten Klöster und Mönche und stellt das religiöse Oberhaupt, Seine Heiligkeit, den Je Kempo. Die zweitwichtige Gemeinschaft ist die Ningma-pa-Schule, die nicht ganz so viele Klöster und Mönche aufweist. Sichtbares Zeichen der tiefen Religiosität Bhutans sind die unzähligen Chörten, Mani-Mauern und insbesondere die Gebetsfahnen, die überall in der Landschaft, oft auf halsbrecherisch steilen Hängen und Felsen, im Wind flattern; sie werden von den Gläubigen auf Anraten der Mönche bei Geburten, Todesfällen und anderen die Familie betreffenden Anlässen jeder Art gestiftet. Ebenso sind Landschaft, Bauernhöfe, Dörfer und Städte geprägt von zahllosen kleinen und großen malerischen Tempeln und Klöstern. In jeder der 20 Provinzen Bhutans ist der Hauptort um eine eindrucksvolle, mächtige Klosterburg (den Dzong) geschart. Hier wirken wie eh und je die religiöse und die weltliche Macht unter einem Dach: er Gouverneur (Dzongda) der Provinz mit seiner Verwaltung sowie ein hoher Abt mit vielen Mönchen. Klosterburg von Punakha Der Buddhismus als Religion prägt wie nichts anderes die Kultur Bhutans. Die wichtigsten Feste sind religiöse Feste mit ihren farbenprächtigen Tempeltänzen. Die traditionelle Architektur als besonders sichtbarer Ausdruck der Kultur Bhutans, ist bestimmt von der Religion: alle Bauelemente, Proportionen, Farben etc. haben religiöse Bedeutung. Sie haben dafür zu sorgen, dass die guten Geister leichten Zutritt in die Gebäude haben, während die bösen Dämonen ferngehalten werden.
Weitere Informationen in Englisch
Bhutanese Bazams or Wooden Cantilever Bridges In Bhutan, with her unlimited number of rivers and gorges, all kind of bridges were built since times remembered. Bazams or wooden Cantilever Bridges were invented for situations where wooden single-span bridges were not sufficiently long to span a river. The limit for such bridges was about 10 meters.
The Bazams or wooden cantilever bridges have developed as follows: Type 1: one layer of wooden beams (between 2 and 7), no longer than 12 to 13 meters, from bank to bank; the ends of the beams lie on an abutment of a cross-beam placed on layers of stones; the main beams are supported by one or more additional layers of short beams cantilevering (protruding) below the main layer of beams from the abutment on either bank; counter-weight on top of the ends of the beams is not needed. Type 2: one layer of long wooden beams (between 5 and 8) protruding, at a light angle upwards, from both river banks towards the middle of the river. Here they are joint; this Bazam forms a flat single peak arc. At each river bank, the ends of the beams lie on a strong abutment consisting of cross-beams placed on a heavy structure of stones (bridge head structure). In order to prevent the beams from capsizing into the river, a counter-weight, normally cross-beams and a pile of heavy stones, are placed on the ends of the beams; this counter-weight has to be heavy enough to compensate the weight of the beams plus the loads by men and horses or yaks crossing the bridge. Type 3: for wider rivers, in addition to the 2 layers of beams protruding from both banks (up to 9) at a higher angle upward, a middle section (up to max. 11 meters) is placed on top or between the ends of the layers of beams; these 3 sections form a higher two-peaks arc. This structure requires, as abutments, very solid bridge head structures on each bank, normally made of heavy natural stone masonry reinforced by timber on which the ends of the beams rest. Because of the much larger span and weight, the main layers of beams are supported by up to 5 layers of beams protruding from the abutment; the longest directly under the main layer, then gradually being shorter, the lowest being the shortest. In order to prevent the beams capsizing into the river, heavy counter weights of big stones are loaded on cross-beams on the ends of the beams; they have to fight against the vertical forces downward and to stabilize the arc structure against falling sideward by horizontal forces like swaying or strong winds. In some constructions, these counter-weight stones prevent men and horses etc. from entering the bridge in a straight line; thus the access to the bridge base is form the side, mostly over steps. As protection against rain and snow, this type of cantilever bridge frequently is covered by a roof, traditionally of wooden shingles. Type 4: is the most sophisticated one: in principal like type 3, it has much more elaborate features like stone masonry bridge towers, roofed with wooden shingles above the abutments or bridge head structures; instead of heaps of big stones, the towers serve as counter weights over the ends of the beams. In addition to esthetical reasons they have 3 main functions:
On top of the bridge towers and in the middle of the roof covering the bridge, often there are fixed “gyaltshen”, the Royal Umbrella, as symbol of Royal protection, in particular on Bazams leading to Dzongs. The longest Bazam built in the past was the Wangdi Phodrang Bazam with a span of about 52 meters but without roof. It was built in 1684 and washed away by flood in 1968. There are a number of Bazams still in use, like those in or near Thimphu, in Paro, near Cheri Monastery, near Trongsa Dzong. The longest Bazam ever built in Bhutan is the new one to the Punkaha Dzong, spanning 56 meters, possible the longest in the world. It was planned, financed and built by “Pro Bhutan, Germany”, and inaugurated 10. May 2008. It replaced the original Bazam, built around 1637 and destroyed 1958 by a flood.
The Punakha Dzong and Dzongs in General
The “Druk Pungthang Dechen Phodrang Dzong” (Palace of Great Happiness), with his full name, is the most important Dzong of Bhutan. It was built 1637-38 by Shabdrung Ngawang Namgyal, the founder of Bhutan as one nation. In a secret temple, embalmed, he lies in state and has been venerated as a living god until today.
He was born 1594 at Ralung, Tibet, descendant from the forefather of the Monastic Drukpa Lineage of Mahayana Buddhism. He was the legitimate abbot at Ralung Monastery, the traditional seat of the Drukpa Kagyu School. Ousted by a rival and facing arrest, 1616 he left Tibet for Bhutan. He followed a vision that Mahakala did send him to Bhutan to strengthen Buddhism there. Being a striking personality, he overcame the division of the warring rulers and soon was the supreme worldly and religious leader of Bhutan. To solidify the new power structure of Bhutan, he created a chain of 16 large Dzongs (monastery-castles) in the main valleys of Western Bhutan as the centres of religious and civil authority.
The Punakha Dzong is the second oldest and most majestic Dzong in Bhutan. It measures 180 metres (590 ft) in length with a width of 72 metres (236 ft) and has three docheys (courtyards) and three utzes (temple towers).
Why did the Shabdrung choose this place for the Punakha Dzong where he lived and ruled until his death in 1651? It is attributed to a prophesy by Guru Padmasambhava: at a place resembling the head of an elephant, the Shabdrung should build his stronghold. The mountain above the confluence of the two rivers Mo Chhu (mother river) and Po Chhu (father river) can be seen as the head, the narrow flat area between the two rivers as the trunk of the elephant on which the Dzong was built.
During winter, this Dzong is the Residence of His Holiness, the Je Khenpo, the Supreme Abbot of the Kingdom, with more than 500 monks.
All the Kings of Bhutan have been coronated here. The present King, H.M. Jigme Khesar Namgyel Wangchuck on November 1, 2008.
Until 1955, the Punakha Dzong was the seat of the Government of Bhutan when it moved to Thimphu.
Dzongs in general:
Until today, reflecting the “duality power”, the worldly and the religious functions have been living in the Dzongs of Bhutan side by side under one roof: on one side, formerly the regional Prince or Penlop, nowadays the Dzongda or District Governor; in a separate part, the monastery with its many temples under a high ranking Abbot with his monks.
By tradition, Dzongs are constructed without the use of architectural plans. Instead, construction proceeds under the direction of a high Lama who defines each dimension by means of spiritual inspiration.
The sites for Dzongs were chosen in regard to their function as defensive fortresses. Above some Dzongs, directly uphill, a ta-dzong or watchtower was built; its purpose was to keep the slope above clear of attackers who might otherwise shoot fire arrows onto the wooden shingle roofs and destroy the Dzong. Trongsa and Paro Dzongs are examples for ta-dzongs. Some of the defensive features of Dzongs are the steep wooden draw stairways and heavy wooden doors, closed at night or against attack.
The heavy masonry curtain walls usually surround one or more courtyards. In the center of a courtyard usually stands an utze, a tower with temples on various levels which can be used as an inner defensible citadel. Utzes and other religious buildings, like all other structures, are whitewashed inside and out, but distinguished by a broad red ochre band at the outside top. The larger internal spaces of temples and halls have massive timber columns and beams, elaborately carved and painted. Some columns are covered by gilded copper sheets. The beams and columns create sometimes multistoried galleries around an open central area.
The materials used in building a Dzong consist of compacted earth, stones and timber in floors, ceilings, doors and windows. The roofs are massively constructed in hardwood and bamboo, highly decorated at the eaves. Traditionally they are constructed without the use of nails. They are open at the eaves to provide a ventilated storage area. The roofs were traditionally finished with timber shingles weighted down with stones; but in almost all cases they have by now been replaced with corrugated iron. The courtyards are usually stone-flagged. All doors have high thresholds to discourage the entrance of spirits.
The new Bazam of the Punakha Dzong and “Pro Bhutan, Germany”
The History: 1958, a flood caused by a bursting glacier lake, high up in the Lunana mountains, destroyed the original Bazam which was built around 1637/38. The flood was re-inforced by drift wood of thousands of uprooted trees. It disintegrated the bridge and the right bridge tower opposite the Dzong. The flood wave devoured thousands of tons of earth of the 10 meters high river bank where the tower had stood. The river was widened by more than 20 meters. The bridge tower at the Dzong side was spared.
To give access to the Dzong, a steel cable suspension bridge was built to reach the Dzong from Punakha village . This ungainly improvised solution lasted until 2007 when removed for the construction of the new “Pro Bhutan” Bazam. In 2000, then Prime Minister Sangay Ngedup asked “Pro Bhutan” to plan, finance and rebuild the Bazam in traditional architecture. A great technical challenge: the new span had to be 56 meters instead of 35 meters of the original Bazam! It would be impossible to build such a long bridge without intermediate support and by using traditional wooden cantilever technology.
The Planning: Carlo Galmarini of the engineering company Walt +Galmarini, Dipl. Bauingenieure ETH SIA USIC, Zürich, specialized, among other fields, in designing bridges, offered his generous help. His engineer Wolfram Kübler and “Pro Bhutan”-architect Fritz Baumgartner developed the solution: traditional image combined with most advanced bridge technology. The idea: invisible steel elements would be incorporated into the structure of the overlong Bazam. Only in this way, the high bridge arc could be stabilized and prevented from falling sidewards due to horizontal forces caused by strong winds or swaying when a large number of persons would pass the bridge. The concept for the Punakha Bazam was developed in excellent cooperation between “Pro Bhutan” and the Ministry of Home and Cultural Affairs, then headed by Minister Jigmi Y. Thinley.
The Construction: For the construction, 165 beams were required. Suitable Chir Pine trees had to be found, among them 2 dozen trees of 40 meters. These exceedingly high trees were found only on steep and inaccessible mountain slopes up to 30 km from Punakha. Experienced Bhutanese carpenters, with their simple tools, carved and joined the 4 massive gates of the two bridge towers, the hand railings, columns and lintels for the roof of the Bazam. All the work force was supervised by “Pro Bhutan” site engineer Padam Bahadur Chuwan.
Attention had to be given to special flood protection of the new tower. Dzong and Bazam are situated in the “red danger area” of GLOFs (Glacial Lake Outburst Floods). Professor Dr. Juerg Speerli of the University of Applied Sciences Rapperswil, Switzerland, designed the concept: 32 armed concrete pipes would form a semicircular barrier and support the platform on which the foundation of the tower is built. They were placed vertically into the river bed. Each pipe is 3.5 meters long and weighs 8 tons. They were cast at the site and filled with concrete and gravel. In addition, 700 “Toscanes” (double-T formed concrete blocks) each weighing 700 kg, were cast at the site and placed into the riverbed in front of the pipe barrier. Hundreds of natural boulders, each weighing 500 to 1000 kg, were piled on top of the “Toscanes”, adding to the protection and hiding the ungainly concrete pipes and blocks.
The total costs of the Bazam were of 850.000,- €. They were covered by “Pro Bhutan” with private donations from Germany. This sum includes a contribution of 50.000,- € made by the German Embassy in India. The engineering company Walt +Galmarini and Professor Speerli generously contributed their enormously important work free of charge.
The Inauguration: On 10th May 2008, the new Bazam was inaugurated by H.E. Jigmi Y. Thinley, now Prime Minister of Bhutan, and “Pro Bhutan, Germany” Chairman, German Ambassador Harald N. Nestroy.
The Prime Minister praised the bridge saying that for the last half a century, the holy Punakha Dzong, without the bridge, was like a human being having lost a limb. He emphasized that the new Bazam was a very substantial contribution to the celebrations of “100 years of Wangchuck Monarchy in 2008” and to the coronation of His Majesty King Jigme Khesar Namgyel Wangchuck in Punakha Dzong on 1st November 2008; and that the Bazam is a symbol of the deep friendship between the peoples of Bhutan and Germany.
More: “Pro Bhutan, Germany” www.proBhutan.com Enquiries @: Diese E-Mail-Adresse ist gegen Spambots geschützt! JavaScript muss aktiviert werden, damit sie angezeigt werden kann.
The only available written Western account of this era during the time of the Shabdrung is the notes of Father Cacella S.J, one of the two Portuguese Jesuit Priests, who passed through Bhutan in 1627. Father Cacella notes on Bhutan were recorded, “from the house of the King (Shabdrung), on 4th October 1627.” The notes bear the title “From the Kingdom of Cambirasi (Bhutan)”. These notes, which remained buried in the archives of the Vatican for over three centuries before they were translated, provide an insight into the little known personal life of Shabdrung. The notes also reveal the dedication of the Jesuit priests to introduce Christianity and in particular their quest to change the faith of Shabdrung. Father Cacella and Father Cabral were the first Europeans to enter Bhutan, Sikkim, Central Tibet and Nepal. Founded in 1540 by an injured Spaniard military officer, the philosophy of the Jesuit order stressed on values much the same as the Gross National Happiness. The Jesuits were known for their motivation to travel, learn and teach in Asia. It took the death of two priests to further inspire these two young Portuguese priests to venture into the heart of the Himalayas. Wessels in his book entitled “Early Jesuit Travellers in Central Asia”, records in detail their challenging journey including their north bound journey from Cochin on 30 April 1626. Some believe that the priests were despatched to the area in search of the lost Far East tribe or grouping of Christians referred to as ‘Cathai’. The two Jeusits departed Cooch Behar for Bhutan on Sunday 21 February 1627. They journey through the mountains infested with robbers and the intrigue of the local leaders to reach Paro on March 25, 1627 where they were amazed at the sophistication of irrigation channels and architecture. On April 5, 1627 the priests leave Paro to receive a warm traditional reception and their first audience with Shabdrung. “We found him in another tent, richly ornamented with silk. The King (Shabdrung) was sitting on a high seat, clothed in red silk embroidered with gold.” This was probably the first time Shabdrung met a foreigner, “Never any foreigners had come in those mountains and nobody remembered having seen any.” A monk from Tsaparang (in neighboring Arunacha Pradesh, India) who spoke some Hindustani was the interpreter for the long laborious conversations that were held every day. Shabdrung, impressed with the Jesuits, assigned the Tsaparang lama to them and “urged us to study the language so we could speak with him clearly.” At that time of the Jesuit’s visit, Shabdrung was “33 years old” and called the “Dharma Raja”. He was both “the King and the Head Lama of this Kingdom of Cambirasi (Bhutan)”. The notes carefully record Shabdrung’s personal life including his dietary habit, “he is not eating rice, meat, fish but only milk and fruits.” It seems that Shabdrung is worried about a relative who is kept in captivity due to repeated grave offence. Shabdrung says that, “he wants to give him his freedom, not having the heart to give him another punishment.” The priests learn that Shabdrung had just completed his three-year retreat. “During this retreat he stayed in a small house built on the very steep side of a mountain, he did not see and was not seen by anyone. He was receiving his food by means of two ropes which were descending from his hut to the house lower below, without speaking to anybody.” Shabdrung’s description of the retreat in present day Cheri monastery has been recorded as, “he said that he was passing his time praying and when resting occupied himself by painting images, still preserved.” Shabdrung took particular pride in an image sculpted in white sandal wood. He took, “great pride in this gift of painting” and tried to copy the image of S. Raphael. The priest travelled with Shabdrung and his retinue of 100 Gelongs (monks) for two months. During the travels they lived in tents and could visit many villages. Shabdrung’s Gelongs distinguished themselves from other lamas because they, “keep the celibacy, are eating only once, just after midday, are not taking rice, meat or fish, nor wine.” The priests observed that the monks spent major part of the day and night in prayers. The travel ends in his place of retreat which is also his house and residence of his monks. Shabdrung’s house has been described inhabitable by modern standards which was built for strategic reasons. The notes further emphasize the political intrigue and differences Shabdrung had with his rival claimant. The spot for is abode was chosen, “in order to defend himself against another King, who is living at a distance of eight days journey. He is called Deb Tsangpo, he is the most powerful King of Potente (Tibet), Tsang and is making war to the King of Bhutan since a few years because he is refusing one of the bones of his deceased father, which he is asking very pressingly. The King himself is saying this and for this reason he had to renounce to inhabit one of his cities beautiful and big, named Ralung (in Tibet), a distance of 5 days journey from here.” After returning from the tour, in what may be modern day Cheri monastery, Shabdrung accepts and attends the invitation of the priests to attend the feast of St. Ignatius. He is accompanied by “an old lama, his teacher for whom he has strong veneration, and by other lamas.” Shabdrung’s subject had great reverence for him who practiced the phowa rituals. “All have a great esteem for the King and the great lama and give the part of their goods in order to be sent by him to heaven after their death.” Phowa is a simple Buddhist ceremony to transfer the consciousness after death. The priest record this ceremony as follows: “When one is near to his last breath the King is called to come to assist him by his prayers and as soon as he dies, the King is pulling the hairs of his head, accomplishing for him this great work of mercy which is called sending the soul to heaven.” The priests preached Shabdrung about the life of Jesus Christ which Shabdrung showed, “great pleasure in hearing it.” However, “realizing that between himself and us, there was a great difference regarding the truth of faith”, the priest’s propose to exit the nation. Even with Shabdrung’s support of 2 monks aged 12 and 19 and with a promise of an adult who would become Christians, the Jesuits fail in their mission and leave Bhutan. Shabdrung’s main revenue is the voluntary contribution of his people. As a Buddhist King he is, “especially preoccupied not to offend anyone” allowing many liberties and freedom. “Many times, the King is speaking for his lamas said that though they are most submissive everyone is his own master to do what he likes.” “The lamas do not carry weapons, cut their hair short, some, but few let their beard grow. The King has a beard, big, and reaching to the belt. Generally he has it enveloped in a piece of silk. He has long hair…. It seems that he is proud of them and carry them as a sign of nobility.” It also appears that Shabdrung was obsessed with his heir when the priest says, “But he says that he will cut them as soon as he has a son to succeed him on the throne; then he would retire and forsake the world as he does not want that the death should surprise him with them, as it has happened to a King, his predecessor, causing a great scandal to everyone.” The monks during that time were not much different from monks we know. “The lamas are clothed in a vest which cover their chest, letting their arms uncovered. All the rest of the body is covered with a great piece of cloth which they never take out.” Source: Kunzel 26. July 2007 on “Beckoning Bold Bhutan” by Tim Fischer and Tshering Tashi
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