Ladakh > Gompa - the Ladakhi Monastries |
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Entering the gompa's central courtyard one sees a tall flag pole in the centre and another one at the far end. On the same side of the courtyard as the entrance and up a few steps is the Lha-khang Soma or New Temple, built in 1974. The entrance veranda has new mural paintings of the Guardians of the Four Directions and an elaborately decorated doorway. Inside the Lha-khang all the wall murals were painted in 1977 and are very colourfully done. The left wall next to the entrance portrays Matho's founder, Tungpa Dorje, with representations of Matho's two oracles below him. Next to him is an idealised portrait of the present head lama of the Sakya sect. The right entrance wall shows a white Mahakala (a particularly fierce protecting deity) and to the left of this is a painting of the Four-Headed Sarvavid (the omniscient or guardian aspect of Vairocana, the Teaching Buddha). The wall murals on the left side of the Lha-khang depict various lamas of the Sakya sect while the right wall shows the various manifestations of Sakyamuni, the Historical Buddha. The central panel of the right wall depicts Tilopa, Naropa, Marpa and Mila Ras-pa, all historical personages associated with the early doctrines of the Sakya sect. The front of the Lha-khang is dominated by the throne seat reserved for the Sakya sect's head lama who now resides in Dehradun. The central statue behind the throne is Sakyamuni, the Historical Buddha. Next to this statue on either side are the red decorated hats worn by Matho's oracles. Surrounding the statue on either side are numerous small Buddha statues and flanking these are the canonical texts of Buddhism. After leaving the Lha-khang, the entrance to the Dukhang or main assembly hall is visible on the right side of the courtyard. The veranda is again painted with the Guardians of the Four Directions but the murals are old and not in very good condition. Inside the Dukhang are two rows of seats for the lamas and a throne seat reserved for the Rimpoche or head lama of Matho. The four statues behind the throne seat are, from the left, the thousand-armed form of Avalokitesvara (a Buddhist deity analogous to the Hindu god Shiva and believed to be reincarnated in the Dalai Lama), Maitreya (the Future Buddha of Compassion), Sakyamuni and a blessing Buddha. The wall on the left side of the Dukhang shows various Sakya lamas and the Four-Headed Sarvavid. The right wall depicts (starting from the entrance side) the four-armed manifestation of Avalokitesvara, a blue Sakyamuni and two Sakya lamas. The entrance wall on the left shows Mahakala the fiercest Buddhist guardian divinity and on the right various other protecting deities. Upon leaving the Dukhang, climb the steps on the right for one flight and then walk through the enclosed passageway towards the left until you reach a wooden ladder. Climb the ladder and at the top go through the door immediately in front and enter a small courtyard. Go through the door at the opposite end of the courtyard and there are two rooms to be seen: the Gonkhang on the left and the gompa museum on the right. Women are not allowed in the Gonkhang and photography is prohibited in this room. The Gonkhang, in which meditation takes place, is ascribed great spiritual power as it is the room in which Matho's oracle prays and enters into a trance. The oracle's special clothing is hung in this room and the Gonkhang also contains old weapons and thankhas, masks and statues. Directly opposite the entrance is the seat of the head lama and in front of that is a table for maize and oil lamps. According to an old custom, a representative of every family from Matho village brings a small bowl of maize grain from the first harvest to this room. This practice is not accompanied by any special ceremony. One lama, changed every three years, is responsible for the Gonkhang. The museum, opposite the Gonkhang, contains, among other things, numerous thankhas, a stuffed yak, a poorly stuffed and preserved snow leopard, masks, stucco statuettes, phurbas (ceremonial daggers) and ritual objects. Leaving this area of the gompa and returning to the small outer courtyard, on the right is the Lamdre, a shrine in honour of the Lamdre lineage of lamas. Lamdre is a special teaching associated with the Sakya sect. Photography is not permitted in this room, which contains numerous statues of various Sakya lamas, old thankhas and a few small Buddha and Mahakala statues on the right side. PHYANG GOMPA Phyang is a monastery of the red-hat sect of Buddhism with over 100 lamas. The head lama studied Buddhist philosophy at a university near Lhasa for eight years and had much of the gompa renovated in 1975. After ascending several small flights of stairs, one reaches the rather small main courtyard with its tall flag pole in the centre. The Dukhang or main assembly hall is off this courtyard up another small flight of steps. The veranda in front of the Dukhang has been recently painted with beautiful and colourful murals of the Guardians of the Four Directions. Entering the Dukhang one immediately notices the glassed-in sanctuary opposite the entrance. The central statue is Amitabha (the Boundless Light Buddha or Buddha of the West) and to the left are statues of a large Avalokitesvara with 1,000 arms, which symbolise his enormous strength, and various lamas of the red-hat sect. Avalokitesvara is a Buddhist deity analogous to the Hindu god Shiva and is believed to be reincarnated in the Dalai Lama. To the right of the central statue are images of Tilopa (a founder of the red-hat sect) and Maitreya. In the background the statues portray (from the left) Sakyamuni (the Historical Buddha), Vairocana (the teaching Buddha) and Maitreya. The walls of the Dukhang are decorated with murals of Vajradhara ( Buddha manifestation) the Five Buddhas (Vairocana and the Supreme Buddhas of the Four Directions) and small paintings of the Thousand Buddhas in the background. Hanging on the columns on the right side of the Dukhang is an enormous rolled-up thankha, embroidered with depiction of all the guardian divinities. It is unfurled during the Phyang festival, usually in August, and is four stories high when completely unrolled. After exiting the Dukhang turn left and walk along the pathway until you reach the next left turn, to the Gonkhang. This temple is dedicated to Mahakala the "Great and Black One", the fiercest guardian divinity in the Buddhist pantheon of gods. The statues at the front of the temple are of Mahakala flanked by four statues of his various manifestations. The faces of these statues are covered with cloth and only displayed to the public once a year at the Phyang festival. The pillars in this temple are partially covered with tiger hides that were presented by an official of King Jamying Namgyal to Phyang gompa in 1595. Also hanging from the pillars in this temple are Mongolian armaments, including armour, shields and helmets. These objects were taken from Mongolian soldiers who were killed in a battle on the site the gompa now occupies. The wall murals in the Gonkhang depict Mahakala's various and numerous manifestations. For no discernible reason, on the right side of the temple is a poorly stuffed Siberian crane, taken near the Chinese border and over the entry door are two stuffed ibex heads. Behind the Mahakala statues are wall murals of Mila Ras-pa, Sakyamuni, Tilopa, Marpa and Naropa. With the exception of Sakyamuni, these are all historical personages associated with the founding of the red-hat sect. The "New" Dukhang was built by Dam-chos Gyur-med, the 31st and previous incarnation of the present head lama. The veranda to this Dukhang also has wall murals of the Guardians of the Four Directions. Inside the Dukhang and directly opposite the entrance is a throne seat reserved for the head lama. To the right of the throne are stucco images of Avalokitesvara with four arms and various lamas of the red-hat sect. To the left of the throne are images of three lamas, the middle one being Kun-dga Grags-pa, the founding lama of Phyang gompa. There is also a small group of Kashmiri Buddhist bronze statues flanking the throne. These date from the 14th century at the latest. The side walls of the Dukhang contain murals of Sakyamuni flanked by his two chief disciples and images of various Buddhas with the eight different hand gestures: that of blessing, teaching, etc. The entrance walls are decorated with murals of the various guardian divinities. On the right side of the Dukhang are also two chortens decorated with semiprecious stones. The larger one contains the relics of Dam-chos Gyur-med, the previous Rimpoche or head lama of Phyang and the builder of this temple. Along the top sides of the Dukhang is a narrow walkway with mural paintings on three sides. The two side walls depict guardian divinities. The wall opposite the entrance shows Jig-sten Gon-po, a holy teacher associated with the red-hat sect, in the centre. He is flanked by various other lamas of the red-hat sect. SANKAR GOMPA From the street one enters the gompa's front yard. To the right are a few steps climbing up to the double doors that open onto the Dukhang or main assembly hall. The entrance porch has paintings of the Guardians of the Four Directions on either side of the entry door. On the left wall of the veranda is a "Wheel of Life" held by Yama, the deity that determines a person's future fate after death. The wall on the right depicts the Old Man of Long Life. In the Dukhang there is a throne opposite the entrance that is reserved for the gompa's head lama. To the left of the throne are colourful butter sculptures made by mixing butter and barley flour. Further to the left is a glass-fronted case containing the image of Yamadhaka, a fierce guardian divinity. To the right of the throne is an image of Avalokitesvara with 1,000 arms and eleven heads. The Dukhang's side walls have new paintings of various Buddhas, while various guardian divinities appear on either side of the entrance hall. On either side of the throne seat are doors entering into a small chapel behind. This room has a central image of Tsong-kha-pa, founder of the yellow-hat sect of Buddhism and his two chief disciples. Below the disciples are images of Sakyamuni (the Historical Buddha) on either side of Tsong-kha-pa. To the left is an image of Avalokitesvara, again with 1,000 arms and eleven heads (nine Bodhisattva heads, one head angry at the suffering in the world and a Buddha head on top). To the right is a case containing numerous Tibetan bronzes. Against the right wall is a White Guardian, and a mandala of Amchi (the Buddha of Medicine). Exiting the Dukhang, turn to the left, go through a door and up one flight of steps. Immediately on the left will be a door leading into a small inner courtyard. The walls of this courtyard are painted with the Tibetan calendar (which resembles a large chessboard) and murals depicting the proper way for lamas to live. A long mural across the top of one side of the courtyard shows Sakyamuni in the middle, flanked by his two chief disciples. On the far right of the mural is Tsong-kha-pa and on the far left is Atisa, an Indian Buddhist and great teacher of Buddhism in Tibet. Diagonally opposite the door entering into this courtyard is the entrance to the Dukar Lha-khang, a small temple devoted to the deity Dukar. The main image is a very imposing statue of Dukar, inset with turquoise and shown with 1000 arms, 1000 feet, 1000 heads and 100,000 eyes. Numerous bangle bracelets have been left as offerings by women devotees at the feet of this deity. To the left of Dukar is a case containing various bronze images. On the right is a statue of Maitreya (the Buddha of the Future) and another case of bronze statues. Directly over the front porch of the gompa is the Kandshur, the 108 volumes of Buddha's teachings and images of the Three Buddhas - Sakyamuni (the Past Buddha), the Present Buddha and Maitreya (the Future Buddha). SHEY PALACE & GOMPA In 1655, in memory of his father, this same king built the two-storey gompa adjacent to the palace. He installed a two-storey high image of the seated Buddha. After entering the central courtyard located on the second storey of the gompa, the 12-meter high image of the Buddha is found in the room to one's right. The Buddha is worked of copper sheets gilded with gold. This is the biggest metal statue in the region and was the largest Buddha statue of any type in Ladakh until Thiksey installed a 15-meter tall Buddha made of clay in 1970. Shey's Buddha statue was made in 1655 by a Nepalese sculptor who was assisted by three Ladakhi craftsmen. The castings of the statue were made in Leh while the statue's copper was collected in Zanskar and hammered into plates on big rocks. More than five kilos of gold were then used to plate the copper. The statue was built in parts in the Zanstil Palace ("Zans" means copper and "til" means to hammer) in Leh and then transported to Shey where it was assembled and installed. Sacrificial offerings such as grain or jewels, holy signs and mantras are contained inside the figure. The most important moment in the construction of the Buddha figure is when the eyes are painted on, for this is the moment when the statue can "see". For this reason, the artist or monk will paint in a Buddha's pupils over his shoulder, with his back to the idol, for none would dare to look the Buddha in the eye. The upper storey contains numerous murals on the walls. When facing the Buddha, the wall on the left is painted black and decorated with skulls. The walls on both sides depict the 16 Arhats (Worthy Ones who have achieved Nirvana), 8 on each side. The wall behind the Buddha has images of his two chief disciples, Sariputra and Maudgalyayana, of Padme Sambhava, an 8th century Indian translator of Buddhist texts into Tibetan and Tsong-kha-pa, founder of the yellow-hat sect of Tibetan Buddhism. To the right of the Buddha are statues of Padme Sambhava in the centre, Dogzang Guru Limbune on either side and two chortens. Directly in front of the Buddha, to the right, is a statue of a blue horseman, Paldan Lamo and to the left is a statue of the red horseman of Chakmen, representing the king of Ladakh. Also in front of the Buddha is a large bowl of wax with a central flame that burns for one year before being replaced. This flame represents divinity and purity and is present in front of all Buddha statues in the Ladakh region. The lower storey of the gompa has a large library of old books. The walls are painted with numerous murals of Buddha figures with the various hand gestures: that of preaching, teaching, blessing, "earth witness" etc. SPITOK GOMPA The gompa also has a statue of Kali whose face is covered all year but displayed to the public for one day during Spitok’s festival. Some 125 yellow-hat sect lamas are considered Spitok lamas, but at least half of them live and pray at Spitok's dependent gompas at Sankar, Stok and Sabu. All the lamas gather at Spitok in midwinter, on the 28th and 29th days of the 11th month of the Tibetan calendar for a major festival - the Spitok Gurstor, - when masked dances take place, ending with the sacrificial destruction of a cake. The festival is known as the Spitok Festival of the Sacrifice of the 29th Day. The name Spitok is probably derived from the Central Tibetan language and means "Effective as an Example", referring to the fact that this was the Tibetans' first monastery in Ladakh. The head lama of Spitok is also the head Lama for Ladakh and represents Ladakh as a member of Parliament, spending much of his time in Delhi. After ascending and descending several flights of stairs, one is in the main courtyard. It is here that Spitok's main festival takes place. Steep steps leading from the main courtyard approach the Dukhang or main temple. The walls both inside and outside the entryway have pictures of fierce protecting deities. Inside the Dukhang are five rows of low seats for the lamas and a high throne at the far end, reserved for the Dalai Lama, although he has only made one visit here since leaving Tibet in 1959. Behind the throne are manifestations of Lord Buddha. On both side walls of the Dukhang are the Buddhist canonical texts. Beside the central throne doors lead to a low dark chapel behind. In a central position are images of Tsong-kha-pa, founder of the yellow-hat sect of Buddhism and his two chief disciples as well as an image of the Buddha. On the left is an image of Tara the Saviouress and consort of Avalokitesvara, and on the right are statues of previous head lamas of Spitok. From the main courtyard, one can reach another smaller courtyard which is in front of the Chikhang temple, another assembly hall similar to the Dukhang. This temple was built around 1960 and contains beautiful murals on all the walls. The room is dominated by a statue of Sakyamuni, the Historical Buddha. To the right of the Buddha is a statue of the Eleven-Headed Avalokitesvara, the "Lord of All He Surveys" and analogous to the Hindu god Shiva. A small room behind the Buddha statue is dedicated to a guardian divinity whose image remains covered all year, except for one day during the winter festival. The new Chokhang temple is several levels above the Dukhang courtyard. It is here that funeral ceremonies take place. The central large statue in this temple is of Sakyamuni. To the left of the Buddha is a statue of Padme Sambhava, an 8th century Indian Buddhist scholar who translated the Buddhist texts into Tibetan from their original languages of Pali and Sanskrit. To the right is the goddess Tara. The temple also contains many thankhas, some quite new. Diagonally opposite the Chokhang and on the same level is a small temple called Dolma Lokhang which is devoted to Tara (Dolma in Ladakhi). In this temple are 21 beautiful statues of Tara, representing her different forms. The gilded clay figure on a horse represents the King of Ladakh, Shukdan. Next to temple is the head lama's private apartment. The largest temple, standing above the other temples near the crest of the rocks, is called the Gonkhang. Although another name for this temple is Kali Mater, the temple is not dedicated to the Hindu goddess Kali, but rather to Mahakala, the fiercest Buddhist guardian divinity. Together with the image of Mahakala are the images of other fierce guardians: the "Six-Armed One" (a form of Mahakala), the "White Guardian", "the Brother and Sister", Khyitra on his dog and the Goddess on her horse. The last one is derived from the Hindu goddess Kali who entered the Buddhist pantheon of gods in a minor capacity. The images of Mahakala and the Six-Armed form of Mahakala are carved from black stone and are very old. In order to clearly see the images in this dimly lit temple, it is necessary to bring a very strong flashlight. STOK GOMPA Entering the central courtyard with its tall prayer flag pole, the main Dukhang is up a short flight of steps. The entrance veranda has new and colourful mural paintings of the Guardians of the Four Directions. Inside, the Dukhang has been recently repainted and the room is decorated with numerous banners and thankhas. The entrance wall on either side of the door depicts various guardian divinities. On the left side wall the central image is of Vajrapani (Vajra-In-Hand), while the image on the left is that of Avalokitesvara in his four-armed manifestation. Avalokitesvara is also known as the "Lord of All He Surveys" and is believed to be reincarnated in the Dalai Lama. The right side wall has a central image of Sakyamuni (the Historical Buddha) flanked by his two chief disciples. On the right is an image of Amchi the Buddha of Medicine (painted in red), flanked by Tara on the right and Nangyalma on the left. The front of the Dukhang has an image of Amchi on the left with a painting of Sakyamuni behind. The central throne is reserved for the Dalai Lama and the throne to the right is for the head lama of Stok gompa. On the right is an impressive image of Yamadhaka, a fierce guardian divinity. There is a small chapel behind the Dukhang, entered through doors by the side of the throne seats. This chapel is the oldest part of the gompa. Its central image is of Tsong-kha-pa, the founder of the yellow-hat sect of Tibetan Buddhism. To the right of this two-storey high image are three small statues: a yellow-hat lama and two of Sakyamuni. To the left of the central image is another yellow-hat lama, Avalokitesvara in his four-armed manifestation and Maitreya, the Future Buddha or Buddha of Compassion. By the wall on the right is an image of the gompa's founder, Nawang Lotus. Leave the Dukhang and go immediately to the right through a low door. On the right is a small chapel with a row of Buddha images. These eight Buddhas depict the eight hand gestures of the Buddha. Unfortunately, the Buddhas are covered with cloth so most of the gestures are not visible. Masks used during Stok's January festival are hanging from the pillars in this room. Leaving this chapel, go up the stairs in front of it for two flights, emerging on a small upper courtyard. Straight across the courtyard area is a door leading to the head lama's apartment. It is decorated with several thankhas but is mostly notable for the intricate woodcarving on the two low tables in front of the seat. After leaving this room, a door on the left side of the courtyard opens onto the gompa's library. This room has a complete set of the Kandshur, the 108 volumes of the Buddha's teachings. The image in this library is of Sakyamuni. Return to the main courtyard and to the left of the Dukhang is a new temple dedicated to Avalokitesvara. This temple has a new and large image of Avalokitesvara with his 1,000 arms (to demonstrate his enormous strength) and eleven heads (nine Bodhisattva heads, one head angry at the suffering in the world and a Buddha head on top). On either side of this image are numerous small stucco images of lamas and Buddhas. In the wall opposite the entrance is a small cave-like opening through which one can see three statues of the Buddha. These images are actually inside the large chorten that stands behind this temple Entering the central courtyard, one sees a small stuffed Lhasa Apso dog, the favourite pet of the previous head lama. Directly ahead and up a flight of steps is the Dukhang which contains a silver gilt chorten, seven feet high, erected by the present head lama in the 1950s. It contains a statue of the Buddha and various Buddhist texts. On the left wall and beginning on the left are three new paintings: the Tsephakmad (a Buddhist deity), Sakyamuni (the Historical Buddha) and Amchi (Medical Buddha). On the wall facing the entrance of the Dukhang are three more new paintings. Again, starting from the left, the paintings depict a Bodhisattva, Padme Sambhava, the 8th century Indian Buddhist scholar and translator of Buddhist texts into Tibetan and Tshong-san-gompo, an early king of Tibet. On the right of the Dukhang are three statues: of the Past (Sakyamuni), Present and Future (Maitreya) Buddhas. On either side are Buddhist canonical volumes. In the centre on the left side of the Dukhang is the head lama's throne. In the room behind the Dukhang on the right is a central large statue of the lama founder of Stokna, Zaptung Nawangial, who was from Bhutan and founded Stokna about 500 years ago. He is flanked by statues of other head lamas of Stokna. In the room behind the Dukhang to the left, a wooden cupboard contains a large standing figure of Dorje Phakma, a Bodhisattva beside eight Sashan Gyat (the 8 positions of Buddha). On the right is a small central statue of Avalokitesvara. On the next level up are the head lama's private apartments, all newly decorated in colourful Tibetan style. There are numerous small statues of Buddhist deities and historical personages in the glass fronted cupboards. The library room, connected to the apartments, is one of the most beautiful in Ladakh. Colourfully painted, it contains a gilded statue of the previous head lama of Stokna. TAK THOK GOMPA Entering the main courtyard, one is immediately struck by the rock outcroppings that surround the gompa. Indeed, the wooden front of the chapel is only a front for the cave behind it and most of the gompa consists of rooms hollowed out of the stone cliff either by nature or man. The cave chapel is to the left as one enters the central courtyard. A small anteroom to the cave chapel has been recently painted with the Guardian Divinities of the Four Directions. In the front of the cave chapel are images of Padme Sambhava and Avalokitesvara (analogous to the Hindu god Shiva and easily recognisable by his eleven heads and 1,000 arms). Behind this image is a small locked door leading to the small cave where Padme Sambhava is supposed to have lived and meditated for three years. This cave is not open to the public. The low roof of the chapel is the stone of the cliff. Leaving the cave chapel, go up a flight of stairs and on the right will be the Kandshur Lha-khang. The Kandshur is the 108 volumes of Buddha's teachings and a complete set of this important religious work is found in this temple. There are also statues of Sakyamuni (the Historical Buddha) with his two chief disciples by his side. The walls are decorated with murals of guardian divinities. Opposite the Kandshur Lha-khang and to the left is a small chapel containing religious books and four small statues of Lord Buddha. Returning to the central courtyard, the Dukhang or main assembly hall will be on the right (the same side as the courtyard entrance). The veranda entrance to the Dukhang has beautiful new murals of guardian divinities. These murals are covered by cloth all year, except during the gompa's festival, in order to preserve their colour but just lift the cloth up to admire the workmanship. In the Dukhang are several rows of low seats for the lamas. Opposite the entrance is a throne seat reserved solely for the Dalai Lama, who visited Tak Thok in 1980. To the left of this throne seat is a wall painting of Padme Sambhava and on the right is a painting of Sakyamuni. On the right wall towards the front is a glass-fronted case of small, colourful sculptures made of butter mixed with barley flour. To the right of this case are three large statues. From the left, they are Maitreya (the Future Buddha or Buddha of Compassion), Padme Sambhava and Dorje Takposal (a manifestation of Padme Sambhava). The other walls are newly painted with depiction of guardian divinities done by the same Ladakhi artist who painted the topmost temple in Chemre gompa. Across the central courtyard from the Dukhang and behind a low wall is the gompa's kitchen. It is interesting chiefly for its location under the overhanging rock face. THIKSEY GOMPA After entering the main courtyard, to the immediate right and up several steps is a new temple containing a large Buddha statue. This Buddha, 15 meters tall was constructed in 1970 to commemorate a visit to Thiksey by the Dalai Lama. The statue is the largest Buddha figure in Ladakh and took four years to construct. It is made of clay and covered with gold paint. Inside, the statue is filled with holy books; the translated word of Buddha, called the Kandshur and the translated commentary compiled by the Lamaist religious teacher Bu-Ston (1290-1364 AD), called the Tandshur - a 225-volume commentary on the Kandshur. The statue was made entirely by local craftsmen and represents Maitreya, ("compassion" in Sanskrit) the Buddha of the Future. The prophecy made of the Future Buddha is that the world will be undergoing such chaos that the Future Buddha will teach compassion to the people. Located directly above is a small narrow room used as a schoolroom for local boys. Here the lamas instruct the children and some are later selected to become lamas. Traditionally, Ladakhi families donated one son to become a lama, although this practice is gradually disappearing. Returning to the main courtyard and going up the steep steps directly across from the new temple, on the far wall are murals of two Tibetan calendars, with the "Wheel of Life" depicted between them. The central portion of the wheel has representations of a snake, a bird and a pig, symbolising greed, desire and ignorance, respectively. Buddhists believe that it is crucial to overcome these earthly ties in order to become enlightened and escape the cycle of death and rebirth. The whole wheel is held by Yama, a black figure who, after people's death, determines their future fate based on their deeds during their lifetime. To the right of these murals is the main prayer room which contains racks of books along the left wall. Many of these books are hand-written or painted. Recent editions are done by block printing, as was previously done in Tibet. This procedure is still used for printing the holy books. Wooden painting plates are made for each page and pressed by hand. Older and more important editions are not printed with black ink on white paper, as is usual, but with gold ink on black lacquered paper which is then decorated with Buddha figures. In a small room behind the main prayer room is a large image of Sakyamuni (the Historical Buddha) flanked by two smaller Bodhisattva images. On the left is the 11-headed Avalokitesvara, a form of the Buddha corresponding to the Hindu god Shiva. Exiting the main prayer room, partially down the staircase to the main courtyard is a steep, narrow set of steps to the left. While climbing these steps, one can see several temples devoted to various guardian divinities. Near the summit and to the right is a small temple devoted to Maitreya, the Future Buddha. The wall decorations consist of a series of small images of lamas, each placed in a separate wooden rack with thankhas behind. An enclosed veranda, which is actually over the main prayer room, leads to the head lama's private apartments, all of which were recently decorated entirely in Tibetan style. The inside walls of the veranda have modern paintings of the Eighty-four Tantric Masters. On the rooftop is the Lamukhang temple where only men may enter. Also on the rooftop is Thiksey's library, containing numerous volumes, including the Kandshur and Tandshur volumes mentioned earlier. |
Matho Gompa lies about 20 km south of Leh on the other side of the Indus River and offers spectacular views of the Ladakh Mountain Range from its perch on top of a ridge. It was first established in the 16th century by Tungpa Dorje after he had travelled extensively in Tibet. Matho is the only representative monastery in Ladakh of the Sakya order of Tibetan Buddhism. This is a particular religious order, centered on the Sa-skya Monastery in Tibet, which was founded in 1075 AD. Today the gompa has about 60 lamas and 30 novices from the larger monasteries. 
This gompa was built about 550 years ago by Gyalpo Bumlde, although one temple, dedicated to Mahakala was built about 900 years ago. Spitok gompa contains both old temples and those built in the 1970s. Ancient thankhas are preserved here, some having been taken from the Potala Palace and Lhasa after the Chinese invaded.
This gompa was built some 600 years ago and consists of 12 levels ascending a hillside, culminating in an Incarnate Lama's private apartments at the summit. The gompa contains 10 temples; below the monastery itself are chapels and "houses" of monks stretching down the hillside. There are about 100 monks of the yellow-hat sect of Buddhism living here.
Ladakh > Ladakh Sarai |
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Ladakh Outing - 5 days Grade 2 Grade 2 (Moderate) |
This short trek offers a chance to explore the outlying region along the flanks of the Zanskar range taking in the Shang and Matho passes (4800 m/16,000 ft) en route. There are excellent opportunities to observe Buddhist and Ladakhi traditions and cultures. The trek ends at the Ladakh Sarai which offers an excellent resting place and base from which you may explore further.
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