Introduction
Education system in Sikkim in early stage was family-based; emphasizing
life skill centred education. The development of modern education in
Sikkim is started only from the later half of the 19th century on the
initiative of the Christian missionaries, some of the enlightened people
like Sidkyong Tulku and Phak Tshering Kazi and encouragement of
Chogyal’s Durbar. However, it is found mentioned in some of the
literature that the Buddhist institutional education was prevalent
before that in Sikkim. The monasteries like Tashiding, Tolung,
Pemayangtse and Sangacholing were catering monastic education at that
time[1].
Lamaism and Sikkim
In short, Lamaism is
Tibetan form of Buddhism. It is founded by the wizard-priest Padma
Sambhava (Tib. Pedma Jungne), i.e. ‘The Lotus born’; usually called by
the Tibetans Guru Rimboche (Rinpoche) or ‘The Precious Guru’; or simply
‘Guru’, the Sanskrit for ‘Teacher’[2]. It is also said that the Guru
Rinpoche is equivalent to Mahadev in Hindu religion. The Lamaism may be
defined as a mixture of Buddhism with preponderating amount of
mythology, mysticism and magic. In recent days, the doctrine of
incarnation is also prominent.
The history of Lamaism goes back
to 747 AD when Padma Sambhava arrived at Samye (Sam-yas) in Tibet in
the invitation of Tibetan King. It is said that Padma Sambhava, with the
help of ‘dorje’ (thunderbolt) and spells from Mahayana defeated the
devils and built a monastery in 749 AD and established first community
of lamas. There are three schools of Lamaic Sect.
The genealogical tree of Lamaic Sects is as under:
1. Old or Unreformed School – Nyngmapa Sect
a. Hlatsun-pa
b. Kartok-pa
c. Nga-dak-pa
d. Mindolling-pa
e. Orgyen-pa
f. Other Nyingmapa
2. Semi-reformed School
a. Sakyapa
b. Ngorpa
c. Jonang-pa including Taranath
d. Karmapa
e. Lower Dukpa
f. Middle and Southern (Bhutan) Dukpa
g. Upper Dukpa
h. Talungpa
i. Dikungpa
j. Kargyupa
3. Reformed School
a. Gelukpa including Kadampa
The main sects of Lamaism irrespective of schools are Nyingmapa (Original), Sakyapa, Kargyupa and Gelukpa.
It is believed that Guru Rinpoche visited Sikkim during his travel to
Tibet somewhere around 8th century AD. However, the Lamaism appeared in
Sikkim after the arrival of Lhatsun Chhempo in 1642. There is a story
that the first Chogyal of Sikkim (Phuntsog Namgyal - the first King of
Namgyal Dynasty) was consecrated by three Tibetan Lamas –Lhatsun
Chhempo, Sempah Chhempo and Kathog Rigdsin at Yoksum (Now in West
District of Sikkim) in 1642 A.D. desecrating Limboo King Phurumpho
(Chung Chung Mapon in Bhutia language meaning the last king)[3].
Lhatsun Chhempo and his two friends were the followers of Nyngmapa
Sect. As such maximum monasteries of Sikkim are of Nyngmapa sects. The
other sect prevalent in Sikkim is Karmapa (sub-sect of Kargyupa).
It is mentioned everywhere that Sikkimese people are the confluence of
three communities – Lepcha (Sikkimese aborigine), Bhotia (originally
from Bhot i.e. Tibet) and Nepali (Originally from Nepal). The Bhotias
(also include Sherpa & Tamang though these two castes are considered
as Nepali) are original Buddhist. The Lepcha is said as animists turned
Buddhist. The Buddhist Gurung is purely from Nepali origin.
Monasteries and Monastic Education in Sikkim
There are three categories of monasteries viz. ‘Takphu’ (Rock Cave),
Gompa and Lha-khang. Takphus are the rock caves situated in remote,
inhabitable areas could not serve the centres for education. The
Lha-khangs are not full-fledged monasteries. These are small temples
with one or two lamas in the village to fulfill religious wants of
people. Therefore, only Gompas were made the centres of monastic
education. However, very recently the Manilha-khangs are also recognized
as monastic education centres.
Dubde Gompa which is recorded
as built in 1701 by Lhatsun Chhempo is the oldest monastery of Sikkim.
The monasteries like Pemayangtse, Tashiding, Ralong, Gangtok which were
built in early decades of 18th century are of high repute. There are
about 16 (Sixteen) monasteries which were built in 18th Century and 19
(Nineteen) monasteries in 19th century. The vernacular names of these
monasteries are in Tibetan language.
Bhutia, Lepcha, Sherpa and
Tamang are four main castes of Sikkimese people who practice Buddhism.
Some of the clans of Gurung like Tongi, Ghyabring, Pojyu, Meghi,
Korongi, etc. call themselves ‘Lama’ and perform their social rituals
using lamas but their lamas are not exactly from the Buddhist
monasteries. Further, there is no historical record in 18th and 19th
century regarding the existence of Sherpa, Tamang and Gurung Gompas in
Sikkim. However, now-a-days, the gompas of Sherpa, Tamang and Gurung are
also seen in the villages inhabited by these castes. There are above
200 monasteries in the state at present. However, only 79 (seventy nine)
monasteries are running as Monastic Education Centres.
Why Monastic Education in Sikkim
The Lamas since entering in Sikkim had retained temporal power more or
less directly in their hands as they consecrated the 1st King of Sikkim.
Indeed the Chogyals of Sikkim were all nominated by the pioneer Lamas
of monasteries of Sikkim. Because of this, the lamas held high social
position, honour and enjoy royal privileges in the society. This had
fascinated the Bhotia family of Sikkim to become lama which subsequently
resulted in the establishment of centre for Monastic Education.
Curriculum, Textbooks and Monkhood
Monastic education is normally the teaching of Lamaism which is called
as Tibetan Buddhism and essentially a priestcraft[4]. The term ‘Lama’ is
equivalent as pastor of the Christian Church. The teaching under
monastic education is limited to knowing the Tibetan alphabets for
reading the mantras/hymns of various Buddhist rituals and making them by
heart.
There were two levels in monastic education in
Sikkimese Monasteries viz. ‘Probation’ and ‘Ta-pa’ levels. The
‘Probation Level’ includes the staying of newly admitted lama boy in his
tutors house which last for about three years and ‘Ta-pa Level’ actual
student life in Monastic Education.
In ‘Probation Level’, the
boy has to learn Tibetan alphabets i.e. ka, kha, ga… and after being
capable of reading, he is made to read and recite by heart the
prescribed booklets. The booklets pertains to ‘The Seven Chapters’ (A
prayer book of Guru Rinpoche), ‘Charms to clear the way from Danger and
Injury’ (A prayer to the Guru in twelve stanzas), An abstract of
Transcendental Wisdom in six leaves, A sacrificial service for averting a
calamity, Prayers for general welfare, The Confession of Sins, etc.
The probationers were also instructed in golden maxims of a moral kind. The examples are taken as under[5]:
1. The four precipices in speeches: If speech to be long,, it is
tedious; if too short, its meaning is not appreciated; if rough, it
ruffles the temper of the hearers; if soft it is unsatisfying.
2. The Requirements of Speech: Speech must possess vigour or it will not
interest; it must be bright or it will not enlighten; it must be
suitable ended, otherwise its effects will be lost.
3. The
qualities of Speech: Speech must be bold as a lion; gentle and soft as a
hare; impressive as a serpent, pointed as an arrow; and evenly balanced
a ‘Dorje’ held by its middle (literally ‘waist’).
4. The four
relations of Speech: The necessary questions should first be stated. The
later arguments should be connected with the former. Essentials should
be repeated. The meanings should be illustrated by examples.
The great religious king Srong-tshen-gampo has said, - ‘speech should
float forth freely like a bird into the sky and be clothed in charming
dress like a goddess. At the outset the object of the speech should be
made clear like unclouded sky. The speech should proceed like the
excavation of treasure. The arguments should be agile like a deer chased
by fresh hounds, without hesitation or pause’.
5. Collections
of human beings: Collections of human beings occur for three purposes,
namely, (I) happiness, (II) sorrow, and (III) worldly gossip. The
gatherings for happiness are three:
a. for doing virtuous acts,
b. for worship in the temples
c. for erecting houses and for feasts.
The gatherings for virtuous acts are four, viz., the gathering of the
monks, the gathering for laity for worship, writing and copying holy
books and giving away wealth in charity. The gatherings for worship in
the temples are six, viz., the gathering of the rich, the gathering in
the separate place of a common men, the gathering for thanksgiving of
those who have escaped from their enemies grasp, traders who have
escaped returned safely and successfully, sick man escaped from the
devouring jaws of death, and youth on gaining a victory.
6. The
eight acts of law-born persons: Using course language, impoliteness,
talking with pride, want of foresight, harsh manners, staring, immoral
conduct and stealing.
7. The ten faults: Unbelief in books,
disrespect of teachers, making oneself unpleasant, covetousness,
speaking too much, ridiculing another’s misfortune, using abusive
language, being angry with old men and women, borrowing what cannot be
repaid and stealing.
8. The three improper acts: To speak of a subject of which one is ignorant, to take an oath and to give poison to anyone.
In ‘Ta-pa’ Level, there exist the introduction of lamaic grades and
discipline wherein the system of examination, failure and penalty for
failure exist. The lamaic grade is being discussed under the sub-heading
‘Lamaic Grades and Discipline’, the main discussion in this section
would be examination systems, contents (Text books) to be studied and
penalties for failure. There are two sets of examinations at ‘Ta-pa’
level. The first examination is held within first year of his admission
and the process of conducting examination is very simple. The examinee
has to stand up in the assembly of the lamas and recite by heart all the
prescribed text meant for first examination. The examination completes
in one day. The content of the text for first examination comprises -
‘The obtaining of long life’, ‘The mild and angry deities’, ‘The fierce
form of Padma Sambhava’, ‘The lion-faced demoness’, ‘Local and mountain
deities’, etc.
The second examination is conducted at the end
of second year of the admission for the candidate who clears first
examination. The process of conducting examination is same as in first
examination. However the duration of this examination is two days. The
texts to be recited by heart in second examination comprise the
following[6]:
a. The worship of “The lake-born Vajra”
b. The three roots of sagedom
c. The deeds of Dorje Phagmo
d. The subjugation of the host of demons
e. The sacrificial ceremony
f. The prayer of the glorious “Tashi” – the Lepcha name for Padma Sambhava
g. The circle of the eight Commanders of the collected Buddhas
There were different penalties for the candidates who fail the
examination. It is found mentioned in the literature that the failing
students were taken out from the assembly and beaten. Failing
continuously for three years means rejection of the students in the
monastery and re-admission needs higher investment than first one.
Admission Procedures
During admission in Buddhist System of Education, the student has to go
through ‘pababha ritual’ with head shaved of all the hair, dressed
himself in yellow cloths, placed his forehead at the feet of the monks
living in the monastery, and then sat cross-legged on the floor to
repeat the following words thrice – I take refuge in Buddha. I take
refuge in Dharma. I take refuge in Sangh. In the same way, for the
admission in monastic schools of Sikkim also had some rules and
screening procedures in earlier days. The following screening procedures
were adopted to admit the child in the monastic schools:
1. Age – the boy candidate brought for admission should be between the age of 8 to 10 years.
2. Family – the boy candidate brought for admission should be from Tibetan descent
3. Physical fitness - the boy candidate brought for admission should not have any deformity
After clearing all this formalities, the boy was given to a tutor with
whom he had to learn Tibetan alphabets and learn to read and recite by
heart the prescribed booklets. This period was called the Probation. It
is like Gurukul type of arrangement. The boy has to stay in tutor’s
house and has to work for his tutor. He collects firewood from forest,
works in paddy field, look after cattle and sheep. The tutor observes
and assesses the boy’s honesty in works. After two-three years of his
stay in tutor’s house, the boy gets the certification to be monastic
student. Then after the boy is considered as student ‘Ta-pa’ and brought
under monastic rules. He is ceremoniously shaved, takes the vows,
assumes the dress of a monk and receives a religious name.[7] This
ceremony is the formal acceptance of the boy as student of monastery.
All the students stay in monastery during their education. They beg alms
for food and cloths.
However, the admission procedure is
simplified in later days. On the admission day, the parent of the child
being admitted in the monastery has to feed lamas of the monastery and
give biscuits, fruits and a little cash to the monastery as alms. The
procedures are further simplified after the inception of SSA. There is
no age restriction in admission and system of rejection on failures but
the girl children are still not allowed for admission in many of the
monasteries. The system of putting the new comers in probation is also
not seen that compulsory.
Lamaic Grades and Discipline
The lamas holding the highest honorary title hold the highest respect
in the society and his seat is always at the high position in every
occasion of monastic and ritualistic performances. There are two highest
posts in the monastery. One is Dorjee loven and another is Omzey.
Dorjee Loven is considered as highest sorcerer and possesses magical and
mystical powers. Omzey is top ceremony performer. No ceremony is
performed without him. These two lamas have special seats in the
monasteries.
A lama boy (Ta-pa) during his monastic education
is given first post called Kongyer in the monastery. He has to hold the
post for three years to qualify for next higher post. The next higher
post is called Chener. After another three years, he is again promoted
to Uchunpa and after that Chutimpa. After this the next promotion would
be of three equivalent posts viz. Chengipa, Dorchung and Chikhyap. Among
these three posts, normally Dorchung gets promotion to Dorjee Loven.
Kongyer, the initial post is not more than storekeeper of the monastery.
He hardly gets chance to participate in monastic performances. However,
during his stay in this post, he learns to identify the requirements of
materials in different monastic performances. The students in their
different posts are given step-wise exposure to various theoretical and
practical contents of monastic and ritualistic performances on the basis
of degrees of complexities.
However, ‘The Gazetteer of Sikhim’
has mentioned a little different regarding Lamaic Grades and
Discipline. There is the mention of seven consecutive offices from
lowest to highest. First three offices are lower offices which comprises
the following grades:
i. Conch shell Blower – for about one year
ii. Pourer of holy water or Chhab-hdren – for one year
iii. Image care-taker or Kongyer – for three years: The Kongyer is also
charged with the duty of dusting and arranging the objects on the altar
and making the offerings of water, lamps, sacred food, etc. and removal
of the same.
In higher offices, following grades are included:
iv. Chener (The Commissariat Manager) – tenable for three years: There
are two Cheners in a monastery and are in-charges of the lay menials of
the monastery. When the menials have any complaint it must be made
through these two posts.
v. Chutimpa (Provost Marshal) –
tenable for one year: This office requires qualities of pre-eminent
learning, popularity, tact and ability to enforce discipline and
respect. The Chutimpa is appointed by the vote the monks (Ta-pa).
vi. Omzey (Principal and Chief Celebrant):
vii. Dorjee Loven (Patriarch)
These two offices of Omzey and Dorjee Loven are held for life and the
holders enjoy equal rank and receive the same stipend and perquisites,
and sit opposite each other in the assembly room. But the Omzey is
always the more learned of the two and is necessarily something of a man
of the world. He supervises the whole establishment and controls the
discussions, and it is to him that the peasantry resort for advice and
settlement of their disputes. The Dorjee Loven upholds the dignity of
religion by taking no part in secular matters and doing the mechanical
work of meditation and some of the higher ritual, one of his chief
duties being to abstract the soul of the dead and dispatch it on the
right path to heaven or for a new rebirth.”
The students during
their education in the monastery go for meditation (tsam) locally
termed as ‘Gufa basnu’ in Nepali language to acquire more magical and
mystical powers. The lama who has gone through more and more ‘tsam’ is
considered as efficient sorcerer and has more healing powers. The system
of promotion differs from monastery to monastery. Many of the
monasteries follow seniority basis and some of the monasteries give the
higher posts to the lamas having maximum duration of meditation.
Conclusion
The monasteries play the important roles in shaping the mentality of
the Sikkimese people those who practice Buddhism. Even non-Buddhist
people also visit monasteries to offer prayers. The Buddhist people have
really high respect for lamas and aspire their children to hold such
high respect in the society. However, the monastic education being
delivered in the monastic schools have very little touch with modern
sciences and technological advancements. As such, after the inception of
Sarva Shiksha Abhiyan in Sikkim, the Government of Sikkim provided two
each general teachers to 79 (seventy nine) monasteries which are running
monastic schools. These teachers are appointed especially to teach
Mathematics, Science and English to the children attending monastic
schools.
During the course of time many reforms have been seen
in the functioning of monasteries also. Now no children are ignored for
admission on the basis of family and deformity. No children have to work
in his tutor’s house in the pretext of probationers.
References :
[1] Sikkimma Manav Vikas: Awasar ani Chunauti, Dr. Mahendra P. Lama, p. 117
[2] The Gazetteer of Sikhim (1894), p. 244
[3] The Limboos of Eastern Himalayas with special reference of Sikkim, J.R.Subba (Pondhak), p. 10
[4] The Gazetteer of Sikhim (1894), p. 241
[5] The Gazetteer of Sikhim (1894), p. 296
[6] The Gazetteer of Sikhim (1894), p. 300
[7] The Gazetteer of Sikhim (1894), p. 297
Article researched and is written by Mr. Dhan B. Subba , who is the Assistant Director for Department of Human Resource & Development Department, Government of Sikkim, India
