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Jama Masjid + Feathered Friends

ganpenelope — Wed, 23 Jun 2010 00:18:29 +0000

Jama Masjid strikes me as the Trafalgar Square (pre-2008) of Delhi. Flocks of pigeons gather in the open courtyard and are fed handsome amounts of seed; possibly the only other obvious Jainism influence in Jama Masjid other than the 260 pillars carved from Jain traditions that supports the big hall in the western chamber.

Whilst the pigeons in Jama Masjid are free, a stark reality occurs just hundreds of meters away at the Jama Masjid bird market, where pigeons, ducks, roosters and munias are cooped up in cramped cages waiting for an exchange of swabs of rupees for their lives. Although their feathered cousins – the parakeets, mynas, owls and falcons – won’t face the fate of a blade slicing through their throats, they do not escape the currency of cruelty that takes place every Friday and Sunday where they are sold to the highest bidder that promises to curtail their freedom for live.

Across the street, behind the Red Fort at INA Market there is a same scene; one that is replicated at Minto Road, Noida’s Sector 18 Market and Moolchang crossing where the vendors not only flaunt the birds without fear of authority but threatens to destroy any cameras pointed in their direction.

Although Schedule IV, Section 2, of the Indian Wildlife Protection Act, 1972 states that the trade of protected birds, including hill mynas, falcons, vultures, pheasants, rose-ring parakeets and cockatoos is banned, the apathy of the authorities is said to help this trade flourish.

In other instances, the law has been ‘confused’ with vendors arguing convoluted versions of the law such as: “Birds held captive before 1990 and the offspring of such birds can be traded.” Or those justifying their actions by a warped account of what is legal: “Trading of exotic foreign species is not mentioned in the Illegal Trade of Exotic Species.”

For the birds, neither does ‘generation’ nor the terms ‘legal’ and ‘illegal’ hold any significance when life itself has clipped their wings.

And in the most extreme instances, the guardians of the law are purported to be hand-in-glove with those who trade birds illegally. The lure of rupees proves too strong.

Taj Mahal, the Crown Palace

ganpenelope — Wed, 09 Jun 2010 00:18:11 +0000

The Taj Mahal (Crown Palace) is regarded as one of the eight wonders of the world. Some Western historians have noted that its architectural beauty has never been surpassed and is the most beautiful monument built by the Mughals, the Muslim rulers of India.

Built entirely of white marble, the Taj Mahal was constructed over a period of twenty-two years, employing twenty thousand workers by Emperor Shah Jahan (died 1666 C.E.) in the memory of his dear wife – queen Mumtaz Mahal (her real name was Arjumand Banu*) at Agra, India. Completed in 1648 C.E. at a cost of 32 Million Rupees, the Taj is an “elegy in marble” or some say an expression of a “dream.” Glowing in the light of the full moon, the Taj transforms to take on a dreamy fairy like existence – as if floating and suspended in clouds – on a foggy morning when viewed from across the Jamuna river.

The Taj serves as a Mausoleum that houses the grave of queen Mumtaz Mahal at the lower chamber. The construction documents show that its master architect was Ustad ‘Isa, the renowned Islamic architect of his time, employing specialised expert craftsmen from Delhi, Qannauj, Lahore, Multan, Baghdad, Shiraz and Bukhara.

The Taj stands on a raised, square platform (186 x 186 feet) with its four corners truncated, forming an unequal octagon. The architectural design uses the interlocking arabesque concept, in which each element stands on its own and perfectly integrates with the main structure. It uses the principles of self-replicating geometry and a symmetry of architectural elements.

Its central dome is fifty-eight feet in diameter and rises to a height of 213 feet. It is flanked by four subsidiary domed chambers. The four graceful, slender minarets are 162.5 feet each. The entire mausoleum (both internal and external chambers) is decorated with inlaid design of flowers and calligraphy using precious gems such as agate and jasper. The main archways, chiseled with passages from the Holy Qur’an and the bold scroll work of flowery pattern is captivating. The central domed chamber and four adjoining chambers include many walls and panels of Islamic decoration.

The mausoleum is a part of a vast complex comprising of a main gateway, an elaborate garden, a mosque (to the left), a guest house (to the right), and several other palatial buildings. The Taj is at the farthest end of this complex, with the river Jamuna behind it. The large garden contains four reflecting pools dividing it at the center. Each of these four sections is further subdivided into four sections and then each into yet another four sections. Like the Taj, the garden elements serve like Arabesque, standing on their own and also constituting the whole.

Shah Jahan’s grave was later added to the Taj Mahal.

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* In the tradition of the Mughals, important ladies of the royal family were given another name at their marriage or at some other significant event in their lives, and that new name was commonly used by the public. Shah Jahan’s real name was Shahab-ud-din, and he was known as Prince Khurram before ascending to the throne in 1628.

Suryavarman II Sacred Angkor Wat

ganpenelope — Wed, 21 Apr 2010 00:18:32 +0000

Built in the early 12th Century as King Suryavarman II’s temple state and capital city, Angkor Wat (which translates to “City Temple” from a combination of Sanskrit and Khmer) requires no introduction.

Neglected after the 16th century, the temple’s existence made prominence in the West only in the mid-19th century by Henri Mouhot – a French explorer – travel notes that cites:

“One of these temples – a rival to that of Solomon, and erected by some ancient Michelangelo – might take an honourable place beside our most beautiful buildings. It is grander than anything left to us by Greece or Rome, and presents a sad contrast to the state of barbarism in which the nation is now plunged.”

With renewed interest arising mainly from cynicism and disbelief that the Khmers could have constructed such a marvel, restoration begun in the 20th century – mainly the removal of accumulated earth and vegetation. Despite being abandoned for four centuries, restorers were pleasantly surprised by the minimal damage to Angkor Wat due in part to the existence of its large moat that provided it some protection from encroachment by the jungle.

Interrupted by the civil war and Khmer Rouge control of the country during the 1970s and 1980s – but again, relatively little damage was done to Angkor Wat other than theft and destruction of mostly post-Angkorian statues – the Archaeological Survey of India continued restoration work on the temple between 1986 to 1992.

Following the Archaeological Survey of India’s work, further restoration and preservation work on the temple continued to be carried out by foreign government-sponsored teams rather than by the Cambodian government despite the establishment of the Angkor World Heritage Site in 1992 that provided some funding and encouragement for the Cambodian government to protect the site.

For instance, the German Apsara Conservation Project works on protecting the devatas and other bas-reliefs decorations on the temple from damage due to natural erosion and deterioration of the stone, repairs on the collapsed sections of the structure, and prevention of further collapses in 2002. A Japanese team on the other hand contributed to the restoration of the north library of Angkor Wat’s outer enclosure in 2005, and the World Monuments Fund worked on the ‘Churning of the Sea of Milk’ Gallery in 2008.

Since it’s re-’opening’, Angkor Wat has become a major tourist destination with close to a million foreign visitors a year. The influx of tourists has purportedly caused relatively little damage, other than some graffiti where ropes and wooden steps have been introduced to protect the bas-reliefs and floors, respectively. Structures that are buttressed by scaffolding have been erected for good measure to prevent further structural collapses … despite these claims, be a responsible traveler. Keep your hands away.

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The Angkor Wat temples lies 5.5 km north of Siem Reap which is easily assessable via flights or a boat ride from Cambodia’s capital Phomn Penh.

For travel tips and more travel related information and useful travel links, please read HERE.

The Tibetan Diaspora – 50 years on

ganpenelope — Wed, 27 Jan 2010 00:18:23 +0000

In the wake of the failure of the Lhasa Uprising, Khampas (Eastern Tibetans) who did not take to the hills to join the Chushi Kangdruk guerrillas left for exile in India in 1959. Amongst the eighty thousand Tibetans that left their homeland in exodus between 1959-1960, were the 14th Dalai Lama himself, a large part of the Lhasa government, the abbots and many monks from the great Lhasa and provincial gompas, land-owners of Central Tibet, and the faithful from all walks of life who headed the Dalai Lama’s warning of dire times ahead, under the heel of the Chinese Communists.

Continued flights, estimated in the numbers of 1,000 to 2,500 a year (with survival rates that ranges from 10-40% depending on the time of the year, where many died from starvation, disease and the vagaries of climate and landscape), and a second exodus of 25,000 between 1986-1996, have resulted in small but flourishing Tibetan communities totaling to 220,000 Tibetans dispersed in most large cities of America, Europe and East Asia. With hundreds of Tibetan gompas and temples being built, Tibetan Buddhism has been dubbed as one of the fastest growing religions in the world.

The success of the Tibetan diaspora and establishment in both the Indian sub-continent and the West has much to do with being blessed by the right spiritual leader of that era:

The 16th Karmapa (the spiritual leader of the Kagyu order) through his foresight had prepared a sanctuary and a cache of treasure in Sikkim way before the 14th Dalai Lama’s flight. A wealthy and powerful order, his pre-planning and influence had enabled the Kagyu order to establish an independent foothold in exile.

Similarly, Dudjom Rimpoche (head of the Nyingma order), had the support of the natives of the border community who were Nyingma devotees in Darjeeling during the exodus, and has remained independent to date.

The 14th Dalai Lama on the other hand has won himself the repute of being a politician and spiritual man of rare integrity, acceptance and openness. Capitalising on his Tibetan devotees that provided the structure and a conduit for Western devotees, the 14th Dalai Lama had assumed a high media profile to further his crusade for the survival of Tibetan culture and the oppression of Tibetans in Tibet.

Non-Tibetan devotees in the heydays were diverse in personality, nationality, motive and intent; popular ones includes a French film-maker, an Indian Parsee grande dame, a Canadian ambassador, American and Scottish anthropologists and old-style hippie travelers who later established Tibetan Buddhist centres of their own in the West; all of which efforts have contributed towards the popular support for Tibetan Buddhism, the 14th Dalai Lama, the Tibetan government in exile’s political agenda and private promotion of numerous lamas who would continue to travel to the West.

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50 years on, there is a new generation of lamas educated in India, Nepal and the West, who never knew the rigours of Tibet and has been surrounded by a contemporary materialistic social environment.

50 years on, funds have poured into the lama’s coffers from across the world, extending to the new raising economies of North East and South East Asia whose practices and demands varies; giving rise to psycho-magical rites for devotees longevity, wealth, health and success – a concept where conspicuous consumption and Buddhism in one is loath by Tibetans, Indian sub-continent and post-Christian West.

50 years on, accusations of charlatanism, commercialism, power-politicking, exploitation of the naive (and weak – psycho-sexual training methods with female disciples by unscrupulous gurus), primitive shamanic practices, immoral behaviour and radically different teachings has crept in *.

Despite all of this and the evolution of the religion, Tibetan Buddhism in ‘borrowed lands’ has culminated in more followers than the population of Tibet.

But more heart retching is: despite all of the media attention, global acceptance and international endorsement of the Tibetan government in exile (with 10 Central Tibetan Administration offices in the world: New Delhi, India; New York, USA; Geneva, Switzerland; Tokyo, Japan; London, UK; Canberra, Australia; Paris, France; Moscow, Russia; Pretoria, South Africa; and Taipei, Taiwan) the disproportionately high numbers of women (lamas aside) who had survived the first exodus and had spent half a century or so in secluded refugee centres in the Himalayan plains knows only of one Tibetan culture and one spiritual leader whom they rest their hopes on for a better Tibet and a return trip to Tibet, their homeland.

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* ‘Dance of 17 Lives’ by Mick Brown – a good, light read that provides a broad overview of Tibetan Buddhism and in-depth account of the Kagyu school, the 16th and 17th Karmapa, and a colourful in-sights of the charlatanism, commercialism, power-politicking, exploitation, primitive shamanic practices, immoral behaviour (drugs and sex) and radically different teachings.

The 4 Schools of Tibetan Buddhism : (1) The Nyingma School – the ‘old school’ (2) The Kagyu School - ‘teaching lineage’ (3) The Sakya School – ‘gray earth’ (4) The Gelugpa School – ‘virtuous school’. The 14th Dalai Lama is from the Gelugpa school.

Click HERE for a summary of the differences in the 4 Schools of Tibetan Buddhism.

Hashish Children of Kullu

ganpenelope — Wed, 20 Jan 2010 00:18:24 +0000

Set against picturesque backdrops of high mountain passes, the gushing Beas River, lush apple orchards, bucolic alpine meadows and glacier, in Himachal Pradesh lies secluded hamlets infamous for its world class charas (Hindi for hashish).

Grown wild, traditionally the locals use the hemp fibre for ropes and to weave traditional shoes, with seeds being kept aside for its medicinal properties. However, in the 70s, hippies from the West flocked this pristine valley in search of a cosmic high.

With a perfect micro climate – sun-drenched ridges and healthy soil, Kullu Valley’s cannabis plants grow in abundance and is reputedly the cream of the crop; with ‘Malana Cream’ ranking the best in the International Cannabis Cup event held annually in Amsterdam. Other brands include AK-47, Russian Mist and Space Ball.

Raking in approximately Rs 900 crore per annum, naturally the locals cashed in on the trade, alongside a nexus of expats, local peddlers and international smugglers. With the emergence of a mini-Colombia sort of cartel in the Kullu Valley, comes a host of problems that has spurred aggressive crackdowns by the Indian police and the Narcotics Control Bureau under the supervision of the Inspector General of Police.

However, local and international media attention in particular seems to concentrate only on news of missing foreign nationals in the Kullu Valley such as Israeli-American backpacker Amichai Shtainmetz, British Ian Mogford, Israeli Nadav Mintzer, and Guy Daudi, Canadian Ardavan Taherzadeh, Rotterdam Maarten de Brujin, Russian Alexei Ivanoc, Australian Burfitt Jacqueline Louise, and the perhaps the most notoriously covered is Anna Bartlett a 25-year old British girl whose body was washed up in a river. The fact is almost 50,000 foreign tourists visit the valley every year, with Israelis making the majority of them. As per official records, 57 foreigners have died in the region due to accidents and ‘accidents’, attributed to trekking and drug overdose. Unofficial records suggests that a relatively high percentage of missing foreigners are ‘missing’ or ‘dead’ … having chosen to settle in the valley and join the burgeoning illegal trade that is controlled mostly by the Israelis and Italians.

Nothing worthy is being mentioned about the government’s stance on the issue, its action plans to curb cultivation of cannabis, stricter law enforcement on cultivators and smugglers, and/or preventive measures and assistance to locals who are ‘forced’ into the cartels’ trap. Whilst there are countless of NGOs (both locally and internationally funded) and state-run institutions around the Kullu Valley that assist and educates children who are orphans, handicapped and lately the Rajasthani nomadic community, nothing is done for the children who lives in the hashish hamlets. They not only remain in an intricate web of an international cartel ring of smugglers, but are increasingly driven further into places that are physically inaccessible and by all imagination uninhabited by any sizable population of humans to avoid detection by enforcement agencies.

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For my personal account of this photo story, read HERE {warning: mere rantings}

14th Dalai Lama

ganpenelope — Wed, 13 Jan 2010 00:18:05 +0000

Being an inspiration for 6 million Tibetans, and the approximate 100,000 impoverished Tibetan refugees in India and Nepal who had followed his lead into exile, it is no surprised that photos and newspaper cuttings (in various languages) of the 72*-year-old Buddhist monk, the 14th Dalai Lama (or Jetsun Jamphel Ngawang Lobsang Yeshe Tenzin Gyatso (born Lhamo Döndrub)) is seen every where at TRSHC.

The 14th Dalai Lama is not only revered as a spiritual leader, but that of a subtly, passive defiant monk whom they place their hopes for a free Tibet and reunification with love ones.

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On hearing that the Chinese Communist had invaded Tibet in 1950, the 14th Dalai Lama’s advisers purportedly placed two balls of kneaded tsamba (barley flour) in a golden bowl filled with water to seek divine confirmation if the Dalai Lama should leave Lhasa. With the affirmation received, cups of buttered tea was set out for good luck and a troop made their way over mountain passes in freezing 24° C below zero weather to a monastery at the Indian border, marking his first trip to India.

Returning seven months later, the 14th Dalai Lama’s political and religious position and power had shifted; the Chinese gave him 10 yellow limousines, a telephone that connects with Peking (Beijing), a household full of Communists and in 1954 an ‘invitation’ to Peking (Beijing) for ’special tutoring’. With time and under suppression, more and more of his duties were passed on to the Panchen Lama, then a 21-year-old ‘puppet’ to the Chinese Communist.

Set against the backdrop of the Chinese Communist’s aim to gain legitimacy of its existence by carrying out what it regarded as the reunification of China, oppression and erosion of the Tibetan’s uniqueness (i.e. the Buddhist religion and culture), on 17th March 1959, the 14th Dalai Lama set off to India once again on an epic 15-day journey on foot with an entourage of 20, including 6 cabinet ministers.

Crossing the 500-yard wide Brahmaputra river, enduring harsh climate, extreme heights and avoiding Chinese sentry guards, the 14th Dalai Lama finally crossed the Indian border at Khenzimana Pass, taking refuge at the Tawang Monastery, 50 miles inside the Indian border. Offered asylum in India and settling in Dharamsala, in Northern India, his exile to India was followed by about 100,000 Tibetans, most of whom settled in the same area – making it known as ‘Little Lhasa’ and is currently the center of the Tibetan government in exile.

Despite half-a-century has gone by and the destruction of hundreds of gompa’s across Tibet, Beijing continues to crack down harshly religion and Buddhist tradition and brutally ‘crushes’ any oppositions leading to the deaths of hundreds of thousands of death through starvation, torture and execution.

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* By the Gelugpa Buddhist reckoning, the 14th Dalai Lama is 572 years old, since he is the reincarnation of all his predecessors.