Sunday 14 October 2012

Drukpa Kagyu order of Bhudhism in Bhutan


Lord Marpa- Father of Kagyu order of Buddhism

     Kagyu tradition of Tibetan Buddhism 

The Kagyu school of Tibetan Buddhism traces its origin back to Buddha Shakyamuni. The most important source for the specific practices that characterize the Kagyu order is the great Indian yogi Tilopa (988-1069), one of the 84 mahasiddhas of India, who first developed the spontaneous insight of enlightened realization. He gained this realization through the methods that were taught by the historical Buddha Shakyamuni to his closest students, methods that continued to be practiced during the time of Tilopa. In turn, the realization of these masters was passed down to their disciples through the great forefathers of the lineage: Indian mahasiddha Naropa, Marpa-the great translator, Milarepa-the greatest yogi of Tibet, and then to Gampopa-whose coming was prophesied by the Buddha. The lineage of the Kagyu emphasizes the continuity of oral instructions passed on from master to student, from whence the name "Kagyu" derives. In addition to that, the lineage relies on many hundreds of volumes from the Kagyu masters, starting with the Indian mahasiddhas, Tilopa, Naropa, as well as from the Tibetan yogis, Marpa, Milarepa, Gampopa, the Karmapas, and other great masters of all the kagyu lineages. Some of the most distinguished works of the Kagyu Tibetan masters are the works of Marpa, the Vajra Songs Of Milarepa, the Collected Works of Gampopa, of the Karmapas, of Drikhung Kyöppa Jigten Sumgön, and of Drukpa Kunkhyen Pema Karpo, and the works of many other masters too numerous to be counted. The Karmapas played a very important role in the preservation of the lineage through contributing to the Kagyu lineage scriptures.  Later in 19th century master, Jamgon Kongtrul the Great (1813-1899) compiled the "Treasury of the Kagyu Mantraya," which became one of the main sources of instructions, tantric empowerments, and sadhanas for the Kagyu lineage. The Kagyu lineage practices the quintessential points of both sutra and tantra teachings, with a special focus on the tantric teachings of the Vajrayana and Mahamudra teachings. In this tradition, there are two major paths: (1) the path of skilful means and (2) the path of liberation.

The Four Main Schools

(1) The Phaktru ('phag gru) Kagyu  (2) The Kamtsang (kam tshang) or Karma (kar ma) Kagyu (3) The Tsalpa (tshal pa) Kagyu and  (4) The Barom ('ba' rom) Kagyu

Eight Additional Schools:

Drikhung, Drukpa, Taklung,  Yasang, Trophu,  Shuksep ,Yelpa  and Martsang

Zhabdrung Ngawang Namgyal Rinpoche-Bhutan

Zhabdrung was born in Tibet in 1594 into a princely family of Gya who ruled the Drukpa Kaygupa school. He was born at the monastery of Gardong in U province. His grandfather, Mipham Choegyal, was then the prince abbot at Ralung monastery. From an early age, Shabdrung was groomed to succeed his grandfather to the throne. He studied religion and art, becoming skilled in the art of painting and sculpting. He became the 18th prince abbot of Ralung at the age of 12 years after the death of his grandfather.


The event that changed his life was his identification as the incarnation of the great Drukpa scholar, Kuenkhen Pema Karpo, who himself was the reincarnation of the founder of the Drukpa Kagyud school, Tsangpa Gyarey Yeshey Dorjee. The reincarnation was challenged by another contender, Pagsam Wangpo who was the son of powerful principality in Tibet. He also claimed to be the reincarnation of Pema Karpo and was installed in Pema Karpo's monastery as the incarnate with the support of the ruler of Tsang province. This became increasingly difficult for Shabdrung and he decided to come to Bhutan in 1616 where he had so many disciples.
Thirty years after his arrival from Tibet, Shabdrung had unified most parts of Bhutan under his rule, and had subdued and united the other religious schools. He repelled the repeated Tibetan invasions and built fortress in each valley of the country thus establishing firm political and religious control over the region. These fortresses, which still exist today, are a unique feature of our country. The Shabdrung also gave the country a unique national identity in form of social and cultural life which greatly contributed towards protection of Bhutan's sovereignty over the centuries. An outstanding and valiant saint soldier, a statesman with foresight, a great scholar and a great builder, Shabdrung is rightly regarded as the architect of a unified nation state of Bhutan.

ZHABDRUNG NGAWANG NAMGYEL- Great figure of Bhutan and role played for the country!!

Zhabdrung Rinpoche meaning "the precious jewel at whose feet on submits", as he is reverently referred to, was not only a great spiritual personality but also a statesman and leader of exceptional ability. He not only successfully crushed several foreign invasions, but in the process, being a great architect and builder, set up a chain of sturdy monastery fortresses called dzongs which became the canters of religious and civil authority. He brought peace, security and stability to the country by establishing a strong and dynamic administrative system and by codifying a set of strict but fair and just laws of such enduring values based on the Buddhist tradition that they have formed the framework for the present judicial system of Bhutan. He promulgated the Dharma and perpetuated the Buddhist order by establishing the sangha community which to this day plays a very important role in the country. Indeed, the traditions. Customs and culture of present-day Bhutan all carry the mark and influence of Zhabdrung Rinpoche who is truly considered by all the people to be the founder and father of the Bhutanese nation.

The Dual system of administration which Zhabdrung Ngawang Namgyel established, whereby a spiritual leader looked after the clergy and a temporal ruler looked after the affairs of the state, endured till the establishment of hereditary monarchy in 1907.

Although numerous scholar-saints and  sages of different traditions of Buddhism appeared in Bhutan from the 9th to the 16th centuries A.D. and established many monasteries throughout the country, the first Sangha was instituted by Zhabdrung Rinpoche with only 30monks in 1620 A.D. when the completed the first monastic centre at Chari dorjidan about 14 kilometres north of Thimphu, the present capital of Bhutan, under the chief abbotship of Khenchen Pekar Jungne (the first Je Khempo i. e. Sangharaja). On completion of the Punakha Dzong in 1637, the Sangha Community with 6oo monks was shifted to Punakha which continues till now to be the winter residence of the Central Monastic Body to this day, while Thimphu is their summer residence. Subsequently the number of monks increased as and when Dzongs were completed in other parts of the country.

In order to keep the Drukpa Kargyupa tradition of Buddhist intact for posterity Zhabdrung Ngawang Namgyel appointed the following disciples in different fields:

1) the great Arhat (Neten Chenpo) Pekar Jungne.
2) the great Bhikshu (Gelong Chenpo) Dechen Lhundrub.
3) the great Siddha (Drubthob Chenpo) Jinpa Gyaltshen, and
4) the great renouncer (Jatang Chenpo) Pekar Tashi.

While the above four are the chief upholders of the lineage, the following are the sons of the upholders of the Orders (Ringlug):

1) the Kasoel Dzinpa (upholder of oral tradition)- Damchoe Gyaltshen.
2) the Dongyu Dzinpa (upholder of the tantric meaning) sonam Odzer.
3) the Domgyu Dzinpa (Upholder of the continuity of pratimoksha) sakya Odzer, and
4) The Chagsoel Dzinpa (upholder of the Law)- Thinley Drukgyel.

The Bhutanese call their country Druk Yul (Land of the Thunder Dragon). The name was derived from a legend- Tsangpa Gyare Yeshe Dorji, a 12th century saint of the Kargyupa sect of Mahayana Buddhism in its a tantric form, was consecrating a new monastery when he heard thunder in the sky. As popular belief associated thunder with the voice of the dragon (Druk), he took this to be an omen and changed the name of his sect to Drukpa Kargyupa. As has been seen, it was this sect that ultimately became the State Religion of Bhutan and gave its name to the country.

Today, Bhutan is the only nation in the world where Mahayana and Vajrayana Buddhism is practiced as the State Religion. From the time when Guru Padmasambhava came to Bhutan Buddhism has wielded a profound influence both on the people's way of life as well as on the growth of the country's religion cultural and traditional customs. The presence of religion is evident in every facet of Bhutanese life and Buddhist values which form the basis of Bhutanese society are inculcated in the younger generations from their formative years.


 to be updated!!!

 

Nyingma Bhddhism in Bhutan- NYINGMA HISTORY




Second Buddha- Guru Rinpoche, Head of Nyingma Lineage Holders
Nyingma Buddhism account in Bhutan:
Buddhism originally finds its root in India and it is generally divided into two great schools: the Mahayana meaning Greater Vehicle and Hinayana meaning Lesser Vehicle. These days Hinayana is more popularly known as Theravada.
The Sanskrit word Yana meaning vehicle, suggests a path which leads sentient beings to higher states depending on their deeds. Bhutan is the only independent Mahayana country in the world today. Buddhism set its foot in the country in the 7th century when A.D, when the first two temples of Kyichu in Paro and Jampa in Bumthang were built in the first half of the 7th Century by Tibetan King Songtsen Gampo.
However, the major growth of Buddhism started only in the 8th Century with the visit of Indian saint, Padmasambhava, popularly known as Guru Rinpoche in Bhutan. His teachings laid the foundation for one of the most important and unifying forces in the development of Bhutan’s unique culture and tradition. Now the country’s religion has become its way of life.
From the 13th century onwards, many religious masters came to Bhutan from Tibet and spread the teachings of their schools such as Sakyapa, Drukpa Kagyudpa, Chagzampa, Kathogpa and Nyingmapa. Many of these schools were able to establish only small temples and in the course of time merged with other schools. Today, Drukpa Kagyudpa and Nyingmapa are the two most prominent schools in Bhutan.
The introduction of Buddhism occurred in the seventh century A.D., when Tibetan king Srongtsen Gampo (reigned A.D. 627-49), a convert to Buddhism, ordered the construction of two Buddhist temples, at Bumthang in central Bhutan and at Kyichu in the Paro Valley. This had laid foundation of Bhudha dharma in Bhutan.
In A.D. 747, a Buddhist saint, Padmasambhava (known in Bhutan as Guru Rinpoche and sometimes referred to as the Second Buddha), came to Bhutan from India at the invitation of one of the numerous local kings. After reportedly subduing eight classes of demons and converting the king, Guru Rinpoche moved on to Tibet. Upon his return from Tibet, he oversaw the construction of new monasteries in the Paro Valley and set up his headquarters in Bumthang
According to tradition, he founded the Nyingmapa sect - also known as the "old sect" or Red Hat sect - of Mahayana Buddhism, which became for a time the dominant religion of Bhutan. Guru Rinpoche plays a great historical and religious role as the national patron saint who revealed the tantras - manuals describing forms of devotion to natural energy - to Bhutan.
After Guru Rinpoche, his Nyingma teachings were preserved and spread by his reincarnations and treasures revealers in Bhutan. Since then, many sub-sect of Nyingma teachings were flourished in Bhutan, such as Longchen Nyingthig, teaching of Kunkhyen Longchen Ramjam, Pedling, the revealed treasures of Terton Pema Lingpa, Dorling, the revealed treasure teaching of Terton Dorji Lingpa, Dudjom terser teaching, discovered teachings of Dudjom Rinpoche, Jangter teachings of Namkhia Nyingpo Rinpoche and other holders of treasures teachings are dominant in Bhutan today.
Khenlop Chesum- Khenpo, Guru and King


Brief Account of Nyingma tradition of Buddhism:
The Nyingma school of Tibetan Buddhism traces its origin to the Indian adept, Guru Padmasambhava, who came to Tibet in 817 C.E. at the invitation of King Trisong Deutsan (742-797) in order to subdue the evil forces then impeding the spread of Buddhism. Guru Rinpochey, as he is popularly known, bound all evil spirits by oath and transformed them into forces compatible with the spread of Buddhism. In collaboration with the great Bodhisattva Abbot Shantarakshita, Guru Rinpochey then built Samyey monastery, which became a principal centre of learning and the site where many of the texts that would make up Tibet's vast Buddhist literature were first translated into Tibetan.
Guru Rinpochey also gave widespread teachings from the highest classes of tantra and in particular to his twenty-five principal disciples. These first Tibetan adepts are renowned for their spiritual accomplishments, for example, Namkhai Nyingpo for his feat of travelling on beams of light, Khandro Yeshe Tsogyal for reviving the dead, Vairochana for his intuition, Nanam Yeshe for soaring in the sky, Kawa Peltseg for reading others thought and Jnana Kumara for his miraculous powers.

Contemporary Indian masters Vimalamitra, Buddhaguhya, Shantipa and the tantric adept, Dharmakirti, also came to Tibet and spread tantric teachings. So, although the study of logic and Buddhist philosophy was not yet prevalent, the practice of tantra in extreme secrecy was much favoured. Even the work of translating such esoteric texts as Kun-byed rgyal-po, mDo-dgougs-'dus and the Mahamaya cycle of teachings by Vairochana, Nyag Jnana Kumara, Nubchen Sangye Yeshe and others, was carried out In great secrecy.
Seeing the disciples unripe and the time inappropriate for many of the other teachings he had to reveal, Guru Padmasambhava hid hundreds of Treasures in the forms of scriptures, images and ritual articles, in air, Cave Mountains, river and lands, with instructions for their revelation for the benefit of future generations. Subsequently, more than one hundred masters have revealed these Treasures and taught them to their disciples. So, besides the tantric teachings, it is these lineages of revealed teachings combined with the Great Completion or Dzogchen doctrine taught and disseminated successively by Garab Dorji, Shri Simha, Guru Rinpoche, Jnana Sutra, Vimala Mitra, which are distinguished In Tibet as Nyingma doctrine
The Nyingma tradition divides the entire Buddhist teachings into Nine Vehicles: the Three Common Vehicles comprising the Hearer, Solitary Realizer, and Bodhisattva vehicles dealing with those categories of teachings included in the sutras taught by Buddha Shakyamuni; the Three Outer Tantras consisting of Kriya Tantra which places greater emphasis on practicing proper external behavior, physical and verbal conduct aimed at purification and simple visualization practice; Upa Tantra which lays more emphasis on developing both external and internal faculties with the goal of achieving a deeper affinity with the meditational deity; and Yoga Tantra, which I mainly aimed at developing the strength of inner psychophysical vitality as taught by Vajrasattva. Finally, the Three Innermost Tantras comprising Mahayoga, primarily emphasising the Generation Stage practice in which the ordinary level of perception and attachment are eliminated through sacred vision and divine pride; the Annuyoga, emphasising Completion Stage practice in which the vajra body is used as a serviceable means to actualize primordial awareness and the Atiyoga, in which all emphasis is directed towards full activation of the generation and completion stage practices, enabling the yogi to transcend all ordinary time, activity and experience, as taught by Samantabhadra Buddha. The first six of these nine vehicles are common to all schools of Tibetan Buddhism, whereas the last three, the Innermost Tantras, are exclusive to the Nyingma tradition.

Due to the slightly different approaches of various lineages in presenting Dzogchen three sub-schools have developed: The Mind School (Sems-sde) is attributed to Shrisimha and Vairochana's lineage, the Centredness School (kLong-sde) is attributed to Longde Dorje Zampa, and Shrisimha and Vairochana's lineage, whereas the Quintessential Instruction School (Man-ngag-sde) is attributed directly to Guru Padmasambhava's lineage of the Heart's Drop (sNying-thig) cycle of teachings and practice. Although Dzogchen is the unique feature of Nyingma practice, even among the lay followers the practice of reciting Guru Rinpoche's prayers, observing the 10th and 25th of every lunar month as a day for feast offerings, and even retiring into retreat for three years and three months individually or in company are common.
According to the history of the origin of tantras there are three lineages: The Lineage of Buddha's Intention, which refers to the teachings of the Truth Body originating from the primordial Buddha Samantabhadra, who is said to have taught tantras to an assembly of completely enlightened beings emanated from the Truth Body itself. Therefore, this level of teaching is considered as being completely beyond the reach of ordinary human beings. The Lineage of the Knowledge Holders corresponds to the teachings of the Enjoyment Body originating from Vajrasattva and Vajrapani, whose human lineage begins with Garab Dorje of the Ögyan Dakini land. From him the lineage passed to Manjushrimitra, Shrisimha and then to Guru Rinpoche, Jnanasutra, Vimalamitra and Vairochana who disseminated it in Tibet. Lastly, the Human Whispered Lineage corresponds to the teachings of the Emanation Body, originating from the Five Buddha Families. They were passed on to Shrisimha, who transmitted them to Guru Rinpoche, who in giving them to Vimalamitra started the lineage which has continued in Tibet until the present day.
This last mode of transmission is most commonly employed for ordinary people. However, the former two lineages may still exist amongst the highly realized Dzogchen masters.

There is yet another tradition which enumerates six lineages for the origin of the tantras by adding: the Commissioned Instruction Lineage (bK'a-babs lung-bstan-gyi-btgyud-pa), the Treasure Doctrine Lineage of the Fortunate One's (Las-'phrn gter-gyi-brgyud- pa) and the Lineage of Trustees Established through Prayers (sMon-lam gtad-rgya'i-brgyud-pa).

The Nyingma tantric literature and its transmission are classified into three groups: the Oral, Treasures, and Visions. These three may be further subsumed under two categories: the Oral comprising primarily the tantras and associated texts belonging to the cycle of Mahayoga tantras; the root and explanatory tantra belonging to the cycle of Annuyoga tantras; and finally, the Atiyoga or Dzogchen cycle of tantras.
The Treasure transmission comprises the innumerable treasure texts revealed by subsequent Treasure Masters, which were hidden by Guru Rinpoche himself in 9th century as well as numerous teachings later revealed through enlightened minds and meditative visions of Nyingma masters. Hundreds of masters have appeared who have revealed treasures. Among them, Nyangral Nyima Özer (1124-92), Guru Chowang (1212-70), Dorje Lingpa (1346-1405), Padma Lingpa (b.1405) and Jamyang Khyentse (1820-1892) are renowned as the Five Kings of the Treasure Masters. Their revealed treasures concern, among others, the cycle of teachings and meditations related to Avalokiteshvara, Guru Rinpoche's sadhanas, the Dzogchen teachings, the Ka-gyey cycle of teachings, the Vajrakila or Phurba cycle of teachings, medicine and prophecies.
Hence, in addition to the standard Mahayana Buddhist canon of the Kangyur and Tangyur, many further teachings may be found in the Collection of a Hundred Thousand Nyingma Tantras, compiled in thirteenth century by Tertön Ratna Lingpa (1403-1473) and organized by Kunkhyen Longchen Ramjampa (1308-1363). Besides this, numerous works such as the sixty volumes of the Rinchen Terdzod compiled by Kongtrul Yonten Gyatso (1813-1899) and the writings of Rongzom, Dodrupchen, Paltrul, Mipham and many others have added to the rich collection of Nyingma literature. The oldest Nyingma institution is Samyey temple completed in 810 C.F. by Shantarakshita and Guru Padmasambhava under the patronage of King Trisong Deutsan. Subsequently, no big monasteries were built until the 12th century, when Nechung Monastery was built in Central Tibet by Chokpa Jangchub Palden and Kathok Monastery was founded in Kham by Ka Dampa Desheg (1112-92) in 1159. This is an indication that unlike the other Buddhist traditions the Nyingmapa did not become institutionalized until much later in their history.
However, later on in Tibet starting from the 15th century onwards, great monastic universities were built, such as Mindroling, founded in 1676 by Rigzin Terdag Lingpa, otherwise known as Minling Terchen Gyurmed Dorje (1646-1714) and Dorje Drag founded in 1659 by Rigzin Ngagi Wangpo in central Tibet; and Palyul established by Rigzin Kunsang Sherab in 1665; Dzogchen built by Dzogchen Pema Rigzin in 1685 and Zhechen established by Zhechen Rabjampa in 1735, all in Kham province. Dodrupchen and Darthang monasteries were established in Amdo.
Principal monastic institutions re-established in exile, after occupation of Tibet  are Thekchok Namdrol Shedrub Dargye Ling, in Bylakuppe, Karnataka, Ngedon Gatsal Ling, in Clementown, Dehradun; Palyul Chokhor Ling and E-Vam Gyurmed Ling in Bir, and Nechung Drayang Ling at Dharamsala, and Thubten E-vam Dorjey Drag at Shimla in Himachal Pradesh, India.

The Nyingma tradition is presently headed by, Taglung Tsetrul Rinpochey who succeeds the line of vagra president of Nyingma lineage. The passed Nyingma heads include, Dudjom Rinpoche, Dilgo Khyentse Rinpoche, Penor Rinpoche, Minling Trichen Rinpoche, Trulzhig Rinpochey, and Dodrupchen and Jadrel Rinpoches are some of the living Nyingma spiritual masters.

To be updated!!!!

Thursday 11 October 2012

8th years of death anniversary of my grandfather


     Remembering of my late grandfather and celebrating 8 years death anniversary 

Lama Tenzin Wangchuk was a lineage son born to a Lam Rinzin Tshewang, and mother Tshering Wangzom, who were also a Buddhist practitioner, and follower of Dzongchenpa chenpo- a teaching of great perfection. They lived life as nomads. Lama Tenzin Wangchuk was born in Gonpa Nyingpa, Udzoron Trashigang,
Bhutan  in the year 1930. His father, Lama Rinzin Tshewang was originally from Rimung  (Narphung), popularly in those days, place was called as Dungsam Dewathang, which is under Samdrup Jongkhar Dzongkhag today. His father was believed to be a hidden neljorpa (yogi), and highly realized ngagpa practitioner, and famous for his even carpentry works. Lama passed away in Gompa Nyingpa, at his 80s.

He received teachings from his father and other rituals at the early age of seven. Besides from his father, he received many Buddhist teachings especially, the teachings of Pema Lingpa ,Pedling terchoe (revealed treasure teachings of Terton Pema Lingpa), and Dudjom terser teachings from H.H Dudjom Rinpoche and Lama Karpo Rinpoche. He was a Nyingma pedling follower and master of it. His root teachers include H.H 7th Namkhai_Nyingpo Namkhia Nyingpo  of Bumthang Lodra kharchu Dratsang, Bhutan. Received the heart essence of Longchen Nyingthig cycle teachings and Pedling terchoe from H.H Dodrupchen Jigme Trinle Ozer Rinpoche, Dudjom terser teachings from H.H Dzongsar Jamyang Khentse Rinpoche and H.H Dungzin Garab Rinpoche, and also received mahamudra teachings from present H.H 70th Je Khenpo Jekhenpo, Tulku Jigme Choidra, vajra president and  successive seat holders of Bhutan.

As a yogi practitioner, he married to Yangzom, from Jomtshang, under Udzorong geog, as per the wishes of his late father. In which Father prophesied: “you should marry to a lady, what I instructed, and you will spread Buddha dharma, and thereafter lineage shall be established in future”.  With the prophesy of father keeping in mind, he married as exactly as predicted by his parents, and later on he had two sons and daughter were born to them. Elder brother was a follower of Lama Kinley Tenzin Rinpoche of Ramjar Monastery, Trashiyangtse Dzongkhag unfortunately, he could not live so long, owing to prolonged illness, passed away in his 40s. He was brilliant and industrious.  He had only  a daughter, amongst three children.

Lama was in Gompa Nyingpa, practicing the rituals and performing Buddhist activities and teachings for almost forty years over this place, preserving the remains of his late father. He could not construct a monastery owing to the difficulty of geographical location and financial constraints. They had just a hut as a shelter. Despondently, Yangzom passed way, suddenly at the very early age, leaving behind only lama and three children. The sudden death of Sangyum was a clear indication that dharma activities supposedly to be carried out was nearly ending.  With so much worries and tension due to the untimely death of Sangyum happiness revived when a group of people from Cheya requested the Lama and three orphan children to come to their place to spread the dharma activities, and to help the public in general.
 
Lama accepted the request with much reverence and knew that it was a sign to move away from his place. He remembered the prophesy of his late father that “He would establish monastery and would benefit the public and lineage thereon”. The group of people from Cheya, along with lama Rinpoche, and three children started heading towards Cheya, a half day walk from there birth place, bidding the farewell to there original Gompa. Upon request from public and also keeping the prophesy of late lama, father, he married to Yangzom, there he had three children too.

Exactly as per the prediction of his late father, Lama could establish monastery, and local lay monks were inducted in the monastery, awakening the public of Cheya. Cheya during that time, it was said, no Buddhist practitioners were there, people have no faith in Buddhist, and were hunters. Lama converted these public into Buddhist followers and hence monastery was established in Cheya Gompa. Lama was peacefully passed away at his residence at the age of 78, in the year 2004. Today Gompa serves the public of Cheya, and becoming reputed Gendeys in Udzorong.

By:  Grandson Choney Norbu
Mysore Nyingma Institute of Buddhist College
India

Role play of our teachers!

Teacher is a director who shapes the destiny and future of any human being. Teachers are the people who hold the candle of enlightenment, treasure of wisdom, ocean like knowledge, and, perpetual prosperity.  Teachers are not only  mentors for every journey of pupil, but also their guide to life, their friend, their companion and torch bearer of every individual success in life, just like their parents. Teachers are the most initial tutor and guider to the knowledge of students and also the individuals, who make it possible to expand the boundary of life and how we can understand it to the fullest extent. Everything starts with teachers and the mentality they possess to drive students to new levels. Teachers make the life-boat because they are the first to interrupt in the field of unknown and transform thoughts into reality by learning and passing it on to and crossing the horizons of success. Teachers supply the feeling of trust with their students at an early point in the educational fields. Children grow to learn and become adapt to learning young which then helps them to move on and learn things on their own to help better themselves as they grow and become more involved with society. Teachers emphasize to us that not all is perfect and we as students must learn to help ourselves out to succeed as human beings. Certain teachers have more effect on their students than others which makes the learning process easier for others therefore leading to more successful people.  Without an early understanding and trust put in place by the teachers with their students, the noble vision of becoming successful in individual life and benefiting the society would be impossible.

Teachers are essential, rather indispensable, for the effective working of our educational system. They help in the development of countless number of children in their life time, not only academically, but also socially and emotionally. They expand our horizons and encourage us to explore our potentialities to the maximum possible extent. As our age progresses, we come out of their shadows, but their footprints remain etched on our life paths. Teachers hold an important position in the society. They help in the development of the society, by building a better-educated and more tolerant community, thus contributing to the prosperity of the society, individual socio-economic living standards, and nation. We recognized the importance of having competent, qualified and motivated educators in bygone those days, which had enlightened our individual career life, in which our success is success of our teachers.


The teachers played an important role in the building of a responsible society and good citizens of the nation.  It is the teacher who influences the immature minds of the youth and tries to mould the living stuff into various forms making the true and dedicated citizen of future generations. Teachers are considered as most important part and true benefactors of the society, backbone of a nation, and a society.


Teachers are the real guide of the students. With their deep knowledge of the subject and teaching technique they can impart valuable information to the students. They can guide them towards noble deeds, studies, health, and cleanliness and above all, the moral values, code of ethics and ethos of life. All these qualities enable a child to grow into an ideal citizen of his/her nation.


Teachers are considered the noblest section of the society. This increases their responsibility towards nation and the students to a great extent; they must be dedicated to the service of the students. Their own actions and high ideas about life can easily shape the young minds into good personalities and responsible citizens of tomorrow. They are a guiding light for students throughout their lives.


The other aspects and importance of the role of the teachers are as an agent of change, promoting understanding and tolerance has become more obvious today. This places enormous responsibilities on teachers who participate in the molding of the character and individual making of the younger generations. No nation can prosper without education. In today's world every nation understands the importance of teachers. Education makes groomed humans beings and enables us to feel the potential of ourselves which we all carry in our minds and keeping in kind, Youths of today are leaders of tomorrow. Teachers are like bright candles that show us the right path; else everyone will be wandering in the world of darkness.
All the success of ours was happened because of education and our beloved teachers. And there can be no education without teachers; therefore, all credit goes to teachers, who enable every human to discover the vastness and secrets of life.


Name: Tshering Tenzin
Village: Udzorong, Mongka
Designation: Audit Officer
Royal Audit Authority


Qualifications/Schools attended:

  • Bepam Community School (1989-1990)
  • Yadi Primary School (1991-1996)
  • Tangmachu High School, Lhuntse, (1997-1999)
  • Jigme Sherubling High Secondary School, Khaling (2000-2001)
  • Bachelor Degree in Commerce (H), Sherubtse College (2002-2004)
  • Post Graduate Diploma in Financial Management, RIM (2006)
  • Post Graduate Diploma in Indian Audit & Accounts Service, India (2012)

Our progress as a nation can be no swifter than our progress in education. The human mind is our fundamental resource.
John F. Kennedy