TSOKNYI GECHAK LING

A RELIGIOUS TOURISM PROJECT WORK RESEARCH

By

Smriti Basnet

Bttm 7th semester (13th Batch)

TU Reg No: 7-2-371-90-2015

Roll No: 1989/15

Submitted to:

Travel and Research Department

Nepal Academy of Tourism and Hotel Management

(NATHM)

(Affiliated to Tribhuvan University)

In partial fulfillment of the requirements

For the degree of

BACHELORS IN TRAVEL AND TOURISM MANAGEMENT

Ravibhawan, Kathmandu

2019
 Faculty of Management

RECOMMENDATION

This is to certify that the project-work assignment

Report

Submitted by:

Smriti Basnet

Entitled

TSOKNYI GECHAK LING

A RELIGIOUS TOURISM PROJECT WORK RESEARCH

Has been approved by this department

This project work assignment report is forwarded for

Examination

Date: February 20, 2019

……………… ……………… ………………

Supervisor Co-Supervisor Head of organization

(Hiragyan Maharjan) (Shubham Poudel) (Durga Datta Dhakal)

NEPAL ACADEMY OF TOURISM AND HOTEL MANAGEMENT (NATHM)

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DECLARATION

I, Smriti Basnet, hereby declare that the work presented here is genuine work done originally by
me and has not been published or submitted elsewhere for the requirement of a degree program.
Any literature, data or works done by others and cited within this report has been given due
acknowledgement listed in the reference section.

……………………..

Smriti Basnet

BTTM 7th Semester

Nepal Academy of Tourism and Hotel Management (NATHM)

Faculty of Management

Tribhuvan University

Date – February 20, 2019

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 ACKNOWLEDGEMENT

First and foremost, I would like to acknowledge and extend my sincere gratitude towards, Nepal
Academy Of Tourism And Hotel Management (NATHM) for providing me an opportunity to carry
out this project.

A research project prepared on ‘Tsoknyi Gechak Ling’ has helped me to learn about the religious
and cultural importance of the Gumba. I feel lucky myself to research about the Gumba, its a
blessing from the Buddha, itself.

I would also like to thank my appreciation to my college’s Chief Instructor Hiragyan Maharjan for
his guidance, feedback and encouragement throughtout the research project. He played a crucial
role in reviving and refining the second paper. I would like to thank to the Tsoknyi Gechak Ling
Capital Campaign for providing me an opportunity to collect the information. Especially, I would
like to thank Director of primary school Ms.Fionnuala Shenpen for an interview. Without her, the
research of this Gumba was almost impossible.

Finally, I would like to thank all the information providers including Nuns,Teachers,Community
workers and local people. I also like to thank all my friends and family for moral support and
helping me for the completion of the project.

Smriti Basnet

BTTM 7th Semester

February 20, 2019

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 ABSTRACT

On the topic “ Tsoknyi Gechak Ling ” is the study about the importance of Gumbas,Schools both
primary and secondary and its historical backgrounds. It also shows about the Traditional Style of
Buddhist ,Newari style ,Guest house architectural designs etc . The Gumba has been a cultural hub
for the domestic tourist. Kathmandu, known as the city of temple is rich in its cultural and religious
importance that is scared to both Buddhist and Hindus .

This study is to find out the situation of the Gumba and its historical importance. To study about
the artistic designs, structures, and ancient historical stories is the main aim of this project.
Learning about the primary school ,Nuns”Residence and shedra,an International Meditation
Center,a large main Temple, a Three Year Retreat Building and Nun’s Kitchen and Dining Hall
and researching about them is the ideology for this case study. Various surveys and data has been
collected through different sources. This research also shows about the religious and cultural
importance of Budhhism and Buddhist Nuns. Every Gumba has its own mythological and religious
importance. The Tsoknyi Gechak Ling, especailly talks about the Tsoknyi Rinpoche III and its
history, practices ,contributions, importance and knowing about the festivals, rites and rituals
practised in that place.

The project work was prepared by taking an interview with Director of school ,Ms.Fionnuala
Shenpen ,Nuns ,Teachers ,Community workers and local people . The other information were
collected through websites ,google and brouchers. Researching about this project helped to know
about the situation of gumba after earthquake, its importance for protection in the future ,its
surroundings etc. The gumba has been established to support women empowerment and practice
buddhism. It has shown the preservation of cultural architecture and ancient historical sculptures
attracting number of domestic and international visi

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 TABLE OF CONTENTS

RECOMMENDATION ................................................................................................................. ii

DECLARATION.......................................................................................................................... iii

ACKNOWLEDGEMENT ............................................................................................................. iv

ABSTRACT ................................................................................................................................ v

LIST OF TABLES AND FIGURES .............................................................................................. ix

LIST OF ABBREVIATIONS ........................................................................................................ x

CHAPTER- I .............................................................................................................................. 1

INTRODUCTION........................................................................................................................ 1

1.1 Background of the study ....................................................................................................... 2

1.1.1 History ........................................................................................................................ 2

1.1.2 About the Tsoknyi Rinpoche III ................................................................................... 3

1.1.3 Shrines and deity sculptures ............................................................................................ 5

1.2 Objectives of the study ............................................................................................................. 6

1.3 Significance of the study .......................................................................................................... 6

1.4 Limitations of the study............................................................................................................ 7

1.5 Research methodology ............................................................................................................. 8

CHAPTER – II .......................................................................................................................... 10

REVIEW OF THE LITREATURE .............................................................................................. 10

Karma – the Law of Cause and Effect ............................................................................... 11

Rebirth in Buddhism .......................................................................................................... 11

How do we prepare for our death and dying? .................................................................... 12

Loving-kindness and Compassion – the Nature of Mind .................................................... 12

Bodhichitta ......................................................................................................................... 13

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 Our Mind – the Crucial Factor ........................................................................................... 13

Ignorance – the Cause of Suffering ................................................................................... 14

The Notion of Emptiness in Buddhism ............................................................................... 15

Meditation ......................................................................................................................... 15

Death and the Bardos ....................................................................................................... 16

Practicing the Dharma ....................................................................................................... 17

2.2 Religious and cultural tourism............................................................................................. 17

CHAPTER- III ........................................................................................................................... 19

PRESENTATION OF DATA AND ANALYSIS .......................................................................... 19

3.1 Data Analysis- .................................................................................................................... 19

3.1.1 Demography of visitors in the Gumba .................................................................................... 19

3.1.2 Age group of visitors in the Gumba......................................................................................... 21

3.1.2 Age group of visitors in a table ................................................................................................ 22

3.2 Brief Introduction about the Study Area .............................................................................. 23

3.2.1 Chovar ......................................................................................................................................... 23

3.2.2 Tsoknyi Gechak Ling Capital Campaign ................................................................................ 24

TSOKNYI GECHAK PRIMARY SCHOOL ........................................................................... 25

The Inauguration Celebration of the Nuns’ Shedra and Residence Building was in November 2014.
.......................................................................................................................................... 27

INTERNATIONAL RETREAT CENTER .............................................................................. 27

THE MAIN TEMPLE .......................................................................................................... 27

3.3.5 Earthquake 2015 A.D. ................................................................................................................... 28

3.3.6 Tsoknyi Administration Table ....................................................................................................... 29

3.3.7 Issues about the Tsoknyi .......................................................................................................... 31

3.3 Jatras and festivals ............................................................................................................. 31

3.4Significance of the Tsonknyi Lineage Nuns ......................................................................... 33

The Tsoknyi Lineage Nuns is an international organization under the guidance of the Ven. ......... 33

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 Tsoknyi Rinpoche’s mission for this organization is: ................................................................ 33

Our immediate goal: ............................................................................................................ 33

Our Sustaining Goal: ............................................................................................................ 33

3.4.1 Monastery ................................................................................................................................... 34

3.5 Puja practice in the Gumba ................................................................................................ 37

3.5.1 The Significance of Puja Practice .................................................................................... 38

3.6 Findings & Discussion ........................................................................................................ 39

CHAPTER- IV .......................................................................................................................... 40

SUMMARY, RECOMMENDATION AND CONCLUSIONS ....................................................... 40

4.1 ................................................................................................................................................. Summary

................................................................................................................................................. 40

4.2 Conclusions .......................................................................................................................... 43

4.3 Recommendations ................................................................................................................. 44

BIBLIOGRAPHY

APPDENDICES

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 LIST OF TABLES AND FIGURES

3.1.2 Demography of the visitors 19

3.1.2 Age group of the visitors 20

3.3.6 Gumba Administration Table 26

3.4.1 List of Gumbas in Nepal 33 & 34

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 LIST OF ABBREVIATIONS

NATHM- Nepal Academy Of Tourism And Hotel Management

TGLCC- Tsoknyi Gechak Ling Capital Campaign

NGO- Non Governmental Oraganization

INGO- International Non Governmental Organization

WTO- World Tourism Organization

NTB- Nepal Tourism Board

Tsoknyi Humanitarian Foundation

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 CHAPTER- I

INTRODUCTION

The Tsoknyi Gechak Ling is the only nunnery practicing the Tsoknyi tradition outside of Tibet.
The ancient hilltop village of Chobhar, outside of Kathmandu, is renowned for the centuries-old
temple of the Chobhar Adhinath, also known as Anandadi Lokeshvara, one of the Kathmandu
Valley’s four main temples of Avalokiteshvara. Situated quite near the 15th-century temple, the
gompa’s main shrine hall also holds an extraordinary image of thousand-armed Avalokiteshvara,
lord of compassion. The practice of Avalokiteshvara has a very long history in this village, as it
was here in the 9th century that the Buddhist nun Gelongma Palmo established the Nyungne
purification practice of fasting and prayer focused on this very deity. This is the site of the new
home of the Tsoknyi Nuns which is now under construction. In addition, the village sits above the
Chobhar Gorge, where according to legend the Bodhisattva Manjushree compassionately cut
through the hills surrounding the Kathmandu Valley, opening what was previously a lake for
human habitation. Tsoknyi Gechak Ling opened in the spring of 2010 with about 32 nuns and is
now home to well over 150 Anis (Buddhist nuns). Many of the original nuns had come from
Gechak Gompa in Nangchen, eastern Tibet, to be with their teacher, Tsoknyi Rinpoche.

The first five nuns arrived in 1994, and Rinpoche rented a house for them in Parphing, a place
sacred to Guru Rinpoche just outside the Kathmandu valley. Over time their numbers increased,
and they were joined by new young nuns from Nepal. Rinpoche arranged a larger residence and
under his guidance, they practiced according to the Tsoknyi lineage tradition. In 2009, the entire
community moved to Chobhar in preparation for the opening of Tsoknyi Gechak Ling, where
Rinpoche has also established a shedra to complete the nuns’ Buddhist philosophical education.
Later in 2010, Rinpoche visited his home village of Samagaon in Nubri, in the mountains of
northern Nepal. He bestowed a public empowerment and helped inaugurate a joint
community/government school. Rinpoche encouraged parents to send their children, including
their daughters, to this school. He also mentioned that he had established a new nunnery in
Kathmandu. In the spring of 2011, 82 young girls arrived in Chobhar to join the gompa. In a devout
Himalayan Buddhist community like Nubri, many parents still prefer to send their children for a
traditional Buddhist education rather than to a secular school. Faced with no place for the
newcomers to stay, Rinpoche had to quickly turn a new administration building into dormitories
and build temporary classroom space. By the end of 2011, Rinpoche had created a vision to build
a new nunnery at the Chobhar location as the current facilities were just too small for the number
of nuns and young Ani’s in residence. In early 2012 a Capital Campaign was started to raise funds
from Rinpoche’s students around the world. Rinpoche’s vision is to build a new primary school,
nun’s residence and shedra classrooms, three-year retreat building, international retreat center and
a large shrine Hallword.

1.1 Background of the study

1.1.1 History

From at least the 12th century, Tibetan nunneries assumed a key role in preserving the dharma in
Tibet. Prior to 1949, there were at least 818 nunneries and approximately 28,000 nuns. In the
years that followed, nunneries were destroyed and some nuns imprisoned, forced into labor camps
and tortured. The devastation to the tradition of the Tsoknyi Nuns, also known as the Nangchen
Nuns was so extensive that the lineage was almost extinguished. In the mid-1980’s, a few
surviving nuns began to rebuild and their numbers have grown to over 2,000 strong.

Today, obstacles to practice and survival persist, driving nuns from Tibet into more
accommodating countries such as Nepal. The journey out of Tibet is arduous; many of the nuns,
ranging in age from pre-teen to old age, arrive penniless, with only the clothes on their backs. Once
the nuns have left Tibet, they receive no familial or community support and are left to fend for
themselves in a foreign country.

Five Tsoknyi Nuns from Nangchen, Tibet made this same journey in 1994, and over time twenty-
three Nangchen Nuns arrived in Kathmandu. While several of the nuns returned home to Nangchen
over the years, leading members of the community remained and moved to Chobar to help

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Rinpoche create a home for the Tsoknyi Lineage outside of Tibet. Thanks to the generosity of
Tsoknyi Rinpoche, their care was assured and they now form the core of Tsoknyi Gechak Ling, a
monastic home in Nepal where they can practice, study and grow in the Dharma. They have been
joined by more nuns from Nepal and currently, about 40 nuns and 82 girls live and practice at
Tsoknyi Gechak Ling.

A similar story of need and generosity can be told of the Tsoknyi Gargon Ling nunnery high in the
Himalayas at Muktinath. From a desperate situation in 1991, hearing of a great Tibetan lama of
their own lineage, three senior nuns walked hundreds of miles over mountainous terrain to
Kathmandu to request the spiritual and material help of Tsoknyi Rinpoche. Twenty years later,
housing, a kitchen, dining hall and a beautiful new Shrine Hall have been constructed. The
October 2011 Consecration of Tsoknyi Gargon Ling was a joyous occasion attended by thousands
of villagers, renowned teachers and students of Tsoknyi Rinpoche from around the world.

1.1.2 About the Tsoknyi Rinpoche III

Tsoknyi Rinpoche lll, born in Nubri, Nepal, is the son of the late Dzogchen Yogi Tulku Urgyen
Rinpoche. Educated by many of the greatest Nyingma and Kagyu masters in Nepal, India, and
Tibet, Rinpoche is loved by students around the world. Rinpoche upholds the Tsoknyi Lineage,
providing spiritual and material support for nuns in Nangchen and Nepal.

Tsoknyi Rinpoche has been teaching students worldwide about the innermost nature of mind in
the Tibetan Buddhist tradition and is particularly committed to supporting female practitioners.
Rinpoche is one of those rare teachers who’s lighthearted, yet illuminating style appeals to both
beginners and advanced practitioners alike. He is truly a bridge between ancient wisdom and the
modern mind. His fresh insights into the western psyche have enabled him to teach and write in a
way that touches our most profound awareness, using metaphors, stories, and images that point
directly to our everyday experience. He is widely recognized as a brilliant meditation teacher, is
the author of three books, Open Heart, Open Mind, Carefree Dignity, and Fearless Simplicity, and
has a keen interest in the ongoing dialogue between western research, especially in neuroscience,
and Buddhist practitioners and scholars.

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Tsoknyi Rinpoche’s activity greatly contributes to the preservation of the Buddha Dharma in the
East, while nurturing its growth in the West. His personal warmth and compassionate attention
greatly enrich and enliven the depth of our learning experience. His dedication to teaching is based
on his belief that the precious Buddha Dharma can bring peace and harmony to the world.

 How to reach there

 Location: Chovar, Kathmandu, Nepal
 Latitude : 27° 40' North
 Longitude: 85° 17' 7.5" East
 Elevation : 1,371 meters (4,498.031 feet)
.

Image –Tsokyni Gechak Ling

The Tsoknyi Gechak Ling is located 9 Kilometers south west from kathmandu.The Gumba is
revered by both Buddhist and Hindu Pilgrims.Tsoknyi Gechak Ling was built in 15th century.In
this village,in 8th century Indian Buddhist Nun Gelongma Palmo (Bhikshuni Srimati )started to
practice Nyung Ne ritual.

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1.1.3 Shrines and deity sculptures
There are several idols of gods and goddesess incorporated at the periphery of the Gumba. Other
idols of gods and goddeses is loacted across the street at the east side .

 Buddha statue- There are altogether 5 buddha statues incorporated with the
Tsoknyi Gechak Ling.The 5 statues are along the East side near the main building.
The statue is aproximately 2-3 ft. Tall and four headed facing on all
directions.People established the statues for happiness and harmony of the people.
The four headed buddha repesents health, wealth, compassion and wisdom
respectively. The facial structure of buddha is half closed with protruding head
which signifies that, he is in his state of sprirtual enlightment.
 Olaka statue- Olaka is a newari man who was old and strong. His father used to
meditate in Tsoknyi Gechak Ling earlier ,but after the death of his father he started
to follow the rites of rituals that were followed by his father .He belong from a
newar community ,whereas he lives in lalitpur.so,his statue has been made and
worshipped at that place.

 Padmasambhava statue- In Tibetan, Guru Padmasambhava is generally

referred to as Guru Rinpoche, which means “precious master.” Guru Rinpoche is a
totally enlightened being, a fully awakened one, a Buddha .He did not become
enlightened gradually, or start practicing the teachings of Buddha Shakyamuni and
eventually achieve enlightment. Guru Rinpoche incarnated as a fully enlightened
being .Through his form, primordial wisdom manifests in the world to benefit all
sentient beings. Hence, various pictures and sculptures of Padmasambhava has
been made and worshipped gradually.

 Tsoknyi Rinpoche- There are images of Tsoknyi Rinpoche, he is worshipped as

a god .Hence, and everyone prays for him and follow his path.
 Prayer Wheels - In Tsoknyi Gechak Ling, a big prayer wheel is there and the place
is surrounded by other small prayer wheels also. Prayer wheel is a small revolving
cylinder inscribed with or containing prayers, a revolution of which symbolizes the

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 repetition of a prayer, used by Tibetan Buddhists. The mantra Om Mani Padme
Hum is used to rotate those wheels accordingly.

1.2 Objectives of the study

The study is undertaken for the partial fulfillments of the degree of Bachelors in Travel and
Tourism. The general objective of this study is to make students familiar with local Gumba sites
and its importance. The study makes student a more familiar about the Buddhist, its culture and
learning religious tourism aspects. The specific objectives of this study are as given below:

 To know about the cultural and historical importance of the Gumba and to explore about
shrines, deities and sculptures in the Gumba.
 To research about the Gumba in religious aspects of domestic tourism.
 To study about the significances of the Gumba and the locality.

1.3 Significance of the study

The significance of this study is to highlight the Gumba knowing about its importance. The Gumba
has a huge significance because it has the arts and sculptures dated from the long period of time.
It shows about cultural hub religious practices from the past. This study is undertaken for knowing
religious aspect of the Gumba and methods that can carried for the renovation of the Gumba. The
study helps the researcher about the Gumba and people purpose for visiting the Gumba. The
significances of the case study are-

 The study helps the researcher about knowing the historical importance of the Gumba and
methods to carry out for the preservation.
 The Gumba has cultural and religious aspects for flourishing domestic tourism.
 The Gumba dates from the long period of time, these studies shows about the cultures from
the earlier day’s period.
 The study helps student about the research of the project and be creative in field work in a
practical manner.

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1.4 Limitations of the study
The special features of the case study research that provide the rationale for the selection also
prevent certain limitations in its usage. The limitations of this study are as given below:

 This study has covered only about the Tsoknyi Gechak Ling within certain geographical
area.
 Although the case study is presented through the data analysis and source of interviews,
the study is limited due to lack of money, and resources.
 The amount of description, analysis, summary and case study material is up to the influence
and integrity of the researcher.
 The investigator relies on our own instincts and abilities.
 The information collected is based on primary and secondary source.
 The information is collected in a limited time period of time.
 Limitations of the researchers
1. Lack of access and resources.
2. Lack of money.
3. Case study prepared within limited time.
4. Generally, includes one person and may include in biasness in data.
 Methodological limitations-
1. Sample size
2. Lack of generalized data.
3. Data based on primary and secondary sources.
4. Lack of availability of reliable data.

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1.5 Research methodology
1.5.1 Research Design

According to Huysamen (1997), research design can be defined as “A plan, blueprint, or guide
for data collection and interpretation-sets of rules that enable the investigator to conceptualize and
observe the problem under study”. The research design is classified into three groups: exploratory,
descriptive and analytical. Research design is helpful to manage the data and information of the
study in appropriate order within the given time frame and to interpret them. This study is based
on descriptive research design. Descriptive studies are also called observational because they
observe the subjects without otherwise intervening.

The research was conducted under ‘Descriptive Research Design’ because the study describes
about the historical backgrounds of the Gumba.

Qualitative research method

The qualitative research method is a methodology and technique in the research process, in which
the qualitative data are used rather than quantitative data. The qualitative approach includes in-
depth understanding of relatively few cases rather than limited information from each and every
large case that is done in quantitative research. However, qualitative research can also be used in
a large number of cases such as a research project on sports spectators that involves gathering and
collection of information from tens of thousands of people. The qualitative techniques are
commonly used in leisure and tourism research that involves participant observation, in-depth
interviews, group interviews or focus groups, textual analysis, biographical methods and
ethnography. Qualitative research is generally based on the belief and experiences or feelings of
the people in a particular field, which allows people to speak without the intermediary of the
researcher and without being overly constrained to the framework imposed by the researcher
(Veal2006). The writer used semi-structured interviews to get in-depth information and to acquire
reliable information of the research questions from different individuals. Semi-structured
interviews are commonly used in qualitative research to collect information and data. Unlike a
structured interview that contains a rigid format of questions, a semi-structured interview contains

8
specific themes, topics and areas to be covered during the interview and is flexible as well. (Lewis-
Beck, Bryman & Liao 2004). The semi-structured interviews are used to find in-depth knowledge
in the specific areas with open-ended questions. It gives opportunities for the respondents to have
the freedom to express their views in their own terms (Cohen & Crabtree 2006).

Methods of Data collection: -

Questionnaires were prepared to collect data from the study area. Two different questionnaires
were prepared to collect data from the study area. Questions were asked to the Director of the
school, MS.Fionnuala Shenpen

1. Local Survey-Local survey has been carried out to collect the actual information and data
from the study area and also to identify the view of local people about Gumba. Questionnaire was
prepared to collect primary data.

2. Key Informants Interview– To know about the historical backgrounds of the Gumba. The
importance of the Gumba, School, and nuns were by taking direct source of interview.

1.5.2 Source of Data -

1. Primary data - Primary data were collected by source of interview to the Director of
Tsoknyi Gechak school Ms.Fionnuala Shenpen. The Director Shenpen also helped in collecting
the data. The other data were collected from the local community, local tea shops. The data were
also collected by studying the inscriptions. The inscriptions helped in collecting ancient historical
backgrounds of the Gumba.

2. Secondary data - Secondary data were collected from books and magazines.

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 CHAPTER – II

REVIEW OF THE LITREATURE

2.1 Concept of Buddhism

Buddhism is a teaching of non-violence, kindness, and compassion, as well as respect and

appreciation for all living beings .Being harmonious and peaceful with everything that exists is the
foundation of the entire teaching of Buddha Shakyamuni.”

“The great teacher Buddha Shakyamuni said that this is our nature—these qualities are not new
ideas or dogma that you bring into your life only when you practice Buddhism. Love, kindness,
and compassion are the basic nature of every living being. When we connect with this nature, it is
so soothing; we feel more calm and peaceful, as well as more joy and satisfaction. Therefore, as
we practice and reflect on life, death, and dying, the Buddha always emphasized that we should
ignite our basic goodness qualities of love, kindness, and compassion, which in Buddhism are
known as “bodhichitta,” or the “mind of enlightenment.” This will help us better understand the
meaning of the natural rhythm and process of life and death.

The entire universe, including ourselves, is based on this nature. We never go out of the nature.
Actually, we can’t go outside of the nature, and we’ve never been apart from it. Everyone has this
same basic nature—every tiny movement and everything in general moves according to the
nature’s rhythm and is a part of the natural process. In this way, life is natural, death is natural, and
even the period after death is natural. These are all ongoing processes of the same nature. We
should try to continually embrace all of the ways that nature manifests itself without fear. When
we accept the nature with confidence and joy, everything is seen as a beautiful process.

This entire natural system moves in cycles. We can see this when we look at the movements of
day and night. If there is day, then definitely there will be twilight and nightfall. If there is night,
there will be dawn, morning, and daylight. This process continues, day after day and night after
night, like a spiral. Similarly, winter, spring, summer, and autumn continually rotate into one

10
another. When you look at all the cycles, from galaxies to our own bodies, every natural system is
continually spiraling, breathing in and out and then pausing, before breathing in and out again.
That is how the process of everything works.

Buddha Shakyamuni said this throughout his teaching, and it was also taught by Guru
Padmasambhava and all the other great practitioners and masters. Every system is a part of the
nature. There is nothing outside of the nature. Everything exists within this frame, and we ourselves
are also a part of that. It is not that the nature is on one side, and we are on another side. We are
part of the nature itself.

When we look at the external world, we see that everything goes through a similar process of birth
and growth, and eventually comes to an end. But that is not the final end of the process. If the
perfect causes and conditions meet, new, rejuvenated qualities emerge from what has fallen apart,
and the process continues. This happens with the seasons and plants and everything. Nothing ever
actually ends. When something passes, it continues into the beginning of a new cycle.

Karma – the Law of Cause and Effect

Our life is the same. We take birth, grow up, and then die. According to Buddhism, death is not
the end of life. In a way, death is the beginning of another era or chapter of life—we continue the
process of life and death. Nothing ever really stops. As long as the right causes and conditions
exist, everything continues—the light continues to spark without end. In Buddhism, this is known
as “karma.” Karma never ends. In a way, karma is a continual chain reaction. The first moment is
the cause and condition, and the next moment becomes the result. That very result becomes the
cause and condition for the following moment. Each moment ignites and rejuvenates itself in a
continual process that never ends. This is how we continually go through life after life. In brief,
this is the general view of the process of life and death in Buddhism.

Rebirth in Buddhism

If we look at our own situation, all of our lives began with birth. According to Buddhism, this
current life is not the first time we took birth. This is just one of the many births that we have taken
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in this world. We are in an ongoing process of life and death. Our birth in this life was not the first
and will not be the last. It is just one of our births in a chain of births that has no beginning and no
end.

When we are born, what is it exactly that is taking birth? Consciousness takes birth. When our
mind merges with the causes and conditions of our parents’ red and white elements coming
together, we are conceived. After conception, we go through a process of many different stages—
every week we grow and change in our mother’s womb. Then after about nine or ten months, we
come out. This is normally known as “taking birth.” We then continue to grow from being a baby
until where we are now. We are currently in the process of living.

The next stage we will all go through is that of dying and death. According to Buddhism, the time
to prepare for our death is right now. We should all begin preparing for this transition now because
while we’re in the process of dying, it’s difficult to begin making these preparations. So right now,
while we are alive and well, is really the best time to prepare for the next transition or stage of life
that we will have to face.

How do we prepare for our death and dying?

The teachings always say that we should prepare by connecting to our nature. This goodness nature
is the nature of the mind. There are many different ways to connect with this nature, but we should
just immediately go to our mind. The mind is what is going to travel when we die. Therefore we
should make a close connection to the mind itself. That is the great preparation. Connecting to the
mind means touching the nature of the mind, which is love, kindness, and compassion, joy and
confidence. These qualities are the nature of the mind, so we should really become closely
connected to them.

Loving-kindness and Compassion – the Nature of Mind

Loving-kindness and compassion are really so important. They are not important because religion
says so. According to the Buddha, these have nothing to do with religion—they are simply the
nature of the mind. Everybody appreciates love and compassion because they are natural qualities.
Religion may talk about or emphasize these qualities a little more, but aside from that, love and

12
compassion are really just the nature of the mind. Therefore we should always connect our mind
with its nature of love and compassion. When we connect to these qualities, we feel a sense of
genuineness in our hearts and minds. We feel more relaxed, more calm, and peaceful. We also feel
more satisfaction and joy. A very deep joy fills our hearts and minds when we have thoughts of
love, compassion, and kindness. We can see this for ourselves.

On the other hand, without joy, love, and compassion, even if we have everything else in the world,
everything seems kind of empty—nothing gives us a sense of complete satisfaction and joy. This
is because we are not closely connected to our own nature. Unnatural things cannot provide the
same ultimate satisfaction as the beautiful qualities of the nature. Therefore, loving- kindness and
compassion are known as bodhichitta—the mind of enlightenment.

Bodhichitta

Bodhichitta is the nature of the mind. When we cultivate these qualities and feel more closely
connected to them by doing more activities based on love and compassion, this is the preparation
for death and dying. It is also a great reward to ourselves—it feels good immediately and leads to
final, ultimate joy as well. Sharing love and compassion is also a very special gift that we can
provide for others, so that everyone is more joyful and happy. It’s a great healing process. For
these reasons, discovering the nature of our mind and sharing all of our beautiful natural qualities
is very important on many levels and in many ways—for this life, for when we are dying, and for
our life after death.

Our Mind – the Crucial Factor

In order to touch to this nature we must start with our mind. This is crucial. Each of us has a mind.
It is intelligent and brilliant. It is beautiful, sparking, and shining. It encompasses multiple, colorful
richness qualities. This is how the mind naturally is. The Buddha even said that it’s impossible to
explain all of the richness qualities of our mind. They are beyond our mundane conceptions. And
we all have this richness; it’s not something outside of what our own nature already is. In
Buddhism, this basic, essential nature that we all have is known as “buddha-nature.” When we
reconnect to our base, our mind becomes totally open, free, and infinite like the sky. Yet if we look
and try to find out what this mind is exactly, we cannot find our mind. The mind is nowhere. It is

13
beyond time and space, beyond all limitations and boundaries. This is how the nature of our mind
is right now. We’re not talking about someone else’s mind. We’re talking about the mind of each
and every one of us, and all of our minds are full of this richness.

Ignorance – the Cause of Suffering

So why aren’t we already aware of the nature of our own mind? In a way, our mind is deluded. It
is filled with delusions of grasping and ego-clinging, self-importance and negative emotions.
These unnatural qualities are completely deluding and preventing us from beholding and
recapturing the beautiful, richness nature of our mind.

Grasping makes our minds very narrow, partial, regimented, and very tight. The grasping mind
always wants something else—whatever fits exactly with what the ego wants. But the true nature
of mind is totally free and flexible. It is infinite and includes everything. Therefore, grasping and
the nature don’t fit very well together. Right now we are almost totally occupied and controlled by
grasping and ego-clinging, which doesn’t agree with the nature. Eventually, the nature always
takes over and grasping suffers. Grasping becomes sad and melancholy, and so we suffer. But that
is not the nature’s fault. It is our mistaken grasping and ego-clinging that causes this. Grasping and
ego-clinging don’t like to accept natural changes because they are set on having everything their
way. When our mind gets stuck like this, the nature overruns us by following its natural flowing
system, and so we begin to suffer.

Due to grasping, death can become very painful. If we refuse to accept the natural breathing rhythm
of this process, as we die and even after death we can become very scared and uncertain.
Otherwise, we will see death as just a transition or change, like day turning into night. Why are we
clinging on to the day and trying to avoid the night? The night will come. If we’re always grasping
on to day, and don’t want to experience twilight and night, what good does it do? Either way, night
will come. We suffer because our grasping and ego-clinging don’t like to accept or see change.
They like to see things a certain way, and when it doesn’t happen or when things change, that’s
why all difficulties come.

14
As we move closer to our nature of acceptance, openness, freedom, love, and compassion—if we
allow ourselves to be filled up with our nature’s beauty as it is, then everything in this life and after
this life becomes a beautiful show of the nature’s rhythm. There is really nothing to be scared of,
nothing that is alien or strange. It’s all a part of the display of the nature itself.

The Notion of Emptiness in Buddhism

This beautiful nature is the nature of everything, including our mind. Our mind is naturally filled
with love, compassion, and wisdom. These qualities are completely united. They are inseparable
from one another. Love is emptiness, and emptiness is love. Compassion is emptiness, and
emptiness is compassion. There is really no separation at all. Buddhism talks a lot about
“emptiness.” Emptiness is not a vague, blank negation state of mind. Emptiness is total freedom,
infinity, and fullness. It is beyond all territories, limitations, and boundaries. It’s not some icy,
cold, hollow state. Emptiness is bursting with total freedom. Therefore, the Buddha taught that
emptiness is loving-kindness, and loving-kindness is emptiness. Compassion is emptiness, and
emptiness is compassion.

We can directly experience this by looking at our own mind. For example, when we talk about
loving-kindness, where is that loving-kindness? When we look and try to find and grab that love,
we cannot find any solid core existing in our experience of loving-kindness. That is known as
“emptiness.” And yet, there is love, which is known as “appearance,” or “clarity.” The nature of
our minds is so beautiful and special. When we closely connect to the nature, we immediately
experience total fearlessness. All of our doubt and hesitation instantly disappear. In their place, we
find total satisfaction, joy, and confidence arising within our mind. This is what we need to
practice. To practice means to closely connect to this nature.

Meditation

In Buddhism, this practice is known as “meditation.” Meditation means abiding within the nature,
or being one with your own nature. When we become familiar with our nature and stay with that,
we continue to carry that light now, during our dying process, and after we pass away. That light
never ends. Now is the time to ignite our inner light. Then our light of wisdom, love, and
compassion will shine throughout all the changes that we go through. This is why the teachings

15
always say to prepare for death and dying now while we have every opportunity. While everything
in our situation is under our control, we should prepare. If we wait until we’re dying, then even if
we want to prepare for death, the circumstances and conditions usually don’t allow for that. It’s
very difficult to start then. Now we are free and have every opportunity, so we should begin right
now.

Preparation for death with actual practice is very important to do now. Even though you may
intellectually be familiar with these ideas, if you don’t practice, your intellectual understanding
and your actual experience of the nature remain separated. Whatever you learn intellectually, you
must also absorb into your heart and mind. That is known as “practice.” As we all know, “practice
makes perfect,” and even if it doesn’t make it exactly perfect, practice will make it close to perfect!

Death and the Bardos

In Tibetan, the processes of death and dying are known as bardos. Bardo means “intermediate
state,” or “period.” There are three main intermediate states that we all go through: (1) birth and
life, (2) dying and death, and (3) after death. Among these three periods—the bardo of life, the
bardo of dying, and the bardo of death—we are currently in the bardo of life. Our next period is
the bardo of dying, which will continue until we die.
Death is inevitable for everyone without exception. Since death is an essential part of nature’s
rhythm, everyone has to go through this period. Everyone who is born has to experience dying and
death, no matter how rich they are, how powerful they are, or how renowned they are. Even beings
with the highest realization have to pass through the bardo of dying. This is just a passage that we
all have to go through. If we experience the day, we will inevitably experience the night. No one
is outside of these experiences—we cannot avoid them. This is just how the nature moves.

Of course, we’re not really telling you anything that you don’t already know. Still, it’s really
important to reflect on why we die. Death is a part of the nature. The immediate reason that we die
is that our body declines as it grows older. The elements in our body don’t have enough strength
to hold themselves together as a body. In Buddhism, these elements are called the “five elements,”
which include earth, water, fire, wind, and sky, or space. In a way, our physical body is a small

16
example of these five elements, while the external world is a larger instance of the same five
elements.

Practicing the Dharma

The most important time for us is this life—where we are right now. We should try to do good
things connected with unconditional love, compassion, and wisdom. When we do these positive
activities, we should try to be in touch with our nature, and not get caught up in too much grasping
or clinging. That is the best preparation for the next stages that we’ll go through. This is what the
teachings often say. The present time is very crucial and important for us—the time is in our hands,
under our control, and we can do whatever we want. This is where we can make positive changes
that will greatly support our future destinations and activities.

Of course, in our lives we have so many important things to do. But our activities of true love,
compassion, and wisdom are so special and rewarding. Even the smallest expression of love and
compassion contributes to a much larger vision in ways that are so special, we can’t even imagine.
Therefore, we shouldn’t ignore even the smallest positive action. It really benefits ourselves and
everyone, and we’re setting a very beautiful foundation that will grow and provide positive support
for everyone as we go through the natural changes of life and death. This is what the teachings
say, and this is how we can beautifully use our time now to prepare for the next bardos of death
and dying.”

2.2 Religious and cultural tourism

The tourism is an activity of travelling from one place to another. Therefore, the travelling from
one place to another within or outside the country for religious propose is known as religious
tourism. Lefebvre, in Vukonic(1996), defines religious tourism a consisting a of range of spiritual
sites and associated services, which are visited for both secular and religious reasons to travel for
religious or economic reasons is ancient human activity as anyone possess(callimanopulos

17
1982,fisher). The humans have been travelling since the ages. Nepal has a multiethnic and cultural
diversity. So, the number of people visit in the capital city for religious proposes. 30% of them
are Buddhist . Tsoknyi Gechak Ling also can be seen as religious domestic tourism.

Tsoknyi Gechak Ling as a cultural tourism

The people in Tsoknyi Gechak ling come there as a cultural hub and practices. There are a lot of
local visitors. Domestic tourism is flourishing in the Gumba. This Gumba carries a cultural
significance of Buddha. The practice of festivals has increased. The Gumba also collects
international visitors from all over the world. The Gumba also functions various ceremonies like
meditation, schooling, puja and hymns. The visitors are usually more during the holidays and
festival.

The term “Cultural Tourism” can be seen as an aspect of heritage tourism. There are many
definitions of cultural tourism from various sources. Cultural tourism is defined by the (World
Tourism Organization), as movement of persons essentially for a cultural motivation such as study
tours, performing arts and cultural tours, travel to festivals and other events, visits to sites and
monuments, travel to study nature, folklore or arts, and pilgrimages. Cultural tourism is an
important way to celebrate, preserve and promote a site’s unique heritage, increase opportunities
for artists, promote public arts participation and boost economic development. State arts agencies
contribute to cultural tourism by leading statewide planning, offering training and information
resources, providing funding for local initiatives and conducting research on the impact of cultural
tourism. To understand the definition of cultural tourism, one can conclude that is the movement
of people traveling to experience, celebrate, and participate in the stories and peoples of the past
and present, to preserve and promote a state unique heritage, thereby providing funding for local
initiatives and conducting research on the impact of cultural tourism.

18
 CHAPTER- III

PRESENTATION OF DATA AND ANALYSIS

3.1 Data Analysis-

The data collection is the main part of the study. There are two types of data analysis methods. In
quantitative analysis data is coded, tabulated and interpreted by using some statistical tools. In
qualitative analysis, personal feelings and experiences are presented in sentences in the process of
data analysis. Qualitative study is guided by the previous research studies, researcher’s own
observation and the case studies. For the collection of data, field survey is performed in the Tsoynki
Gechak Ling.

Presentation of Data and Analysis

"Data analysis is the process of bringing order, structure and meaning to the mass of collected data.
It is a messy, ambiguous, time consuming, creative, and fascinating process. It does not proceed
in a linear fashion; it is not neat. Data analysis is a search for answers about relationships among
categories of data."- Marshall and Rossman, 1990:111 Hitchcock and Hughes take this one step
further: the ways in which the researcher moves from a description of what is the case to an
explanation of why what is the case is the case."- Hitchcock and Hughes

In the process of data analysis, the data are tabulated and presented according to the director. The
data is about the daily numbers of visitors in the Tsoynki Gechak Ling premises. It is presented in
bar diagram in every decade. It shows about the increasing numbers of visitors in 4 years tenure.
The data analysis is as given below

3.1.1 Demography of visitors in the Gumba

The data as shown in a table is a approximate daily visitors of the Gumba . The calculation is
made as per the director and the teachers. The data shown above fluctuate on weekly basis. Visitors
are more on Tuesday, thursdays and Saturdays on weekly basis. During festivals and the public
holidays the visitors are more on the Gumba. The number of visitors of the gumba are shown in
bar-diagram and chart respectively.

19
3.1.1 Demography of visitors in a table:

S. N DAILY VISITORS (APPROX) YEARS (IN DECADES B.S.) percentage

1. 60 2072 25%

2. 80 2073 33.33%

3. 70 2074 29.17%

4. 30 2075 12.50%

Source- Direct Interview

Daily Visitors
90

80

70

60

50

40

30

20

10

0
2072 2073 2074 2075

Daily Visitors

FIG - Vistors in Tsoknyi Gechak Ling

20
 Daily Visitors
90

80

70

60

50

40

30

20

10

0
2072 2073 2074 2075

Daily Visitors

FIG-Daily visitors in a chart

The above bar diagram shows that the visitors has decreased gradually from the past decades. The
population of that place has gradually increased but due to the consturction work, the amount of
visitors has been decreased. The gumba has daily above 30-40 visitors everyday. The visitors are
more at morning then evening time. The chart is presented in between every 1 years. The data is
known through personal interview given by Director Fionnuale shenpen.

3.1.2 Age group of visitors in the Gumba

Age is another important demographic factor of the respondents. The study covers four groups of
age categories on which majority of the respondents are within the age group of 1-15 consisting
of 6.89 % of respondents. Age groups 16-30 have 22.41 %. Similarly, age group 31-45 consists of
29.31 % of the visitors and visitors above 45 years of age are 41.37 %. Visitors data based on age
demography is presented in the diagram below:

21
3.1.2 Age group of visitors in a table
S.N. Age group of the visitors(Approx) Percentage

1. 1-15 6.89

2. 16-30 22.41

3. 31-45 29.31

4. 46 & above 41.37

Source-interview

4.2 Age group of the visitors

0-15
16-30
31-45
45 & above

Fig- Age Group of the visitors in the pie-chart

22
3.2 Brief Introduction about the Study Area

3.2.1 Chovar

Chovar is a Village in Kathmandu District in the Bagmati Zone of central Nepal and part of kritipur
Municipality .At the time of the 1991 Nepal census it had a population of 5,627 and had 1,109
households in it. Chovar is known for the nearby Chovar Gorge where there are the Chovar Caves.
There is also a temple, Jal Binayak Temple and Adinath Lokeshwor that is sacred to both Buddhists
and Hindus .There is beautiful herbs and suburbs along with lime stone adding its more beauty in
the town. One of the biggest income generation of this village is through the supply of water and
the tourist site Manjushree Park.

No. 18 Enclosed by the Bagmati in the east, Ward Nos. 1 and 31 in the west, Ward No. 5 in the
north and Ward No. 32 in the south, Ward No. 33 encompasses an affluent section of Kathmandu.
The temples of Jal Binayak and Adinath Lokeshwor, are its notable religious and archeological
structures. The ward can be taken as a model in terms of development activities. At the time of the
1991 Nepal census it had a population of 5,627 and had 1,109 households in it. Most of the
inhabitants are Chhetris who make up 35% of the population. Newars come second with 33%. The
Jatras, which is held during Tihar after Dashain, is celebrated with special flavor here. The Postal
Services Department, Sadar Khor and Charkhal Adda which are situated here enhance the ward's
image. Education has always been a strong point of the ward, and there are six secondary schools
and two 10+2 level colleges. Various social organizations, clubs and NGOs operate in the ward.

 Local Heritage sites

1. Manjushree Park
2. Uma-Maheshwar Temple
3. Kritipur Ashoka Stupa
4. Adinath Lokeshwor Temple
5. Jal Binayak Temple
6. Bagh Bhairab Temple
7. Nagar Mandap Sri Kirti Vihar
8. Tsoknyi Gechak Ling

23
  Feasts festivals celebrated:

1. Adinath Jatra - Purnima (Tihar) Aswin/Kartik.

 NGOs, INGOs, Clubs:

1. Animal Nepal looks after street dogs.
2. Tsoknyi Humanitarian Foundation.
3. Chovar Aama Samuha-looks after cleaning activities.
4. Chobhar Youth Club – social welfare and development activities.

3.2.2 Tsoknyi Gechak Ling Capital Campaign

Funds raised for this campaign began in 2012. Thanks to the generosity of our worldwide donors,
we have less than $ 200, 00 left to raise as of summer 2018. Miscellaneous construction and
expenses such as landscaping, pavers, tiles for the outdoor veranda and furnishings still remain.
Capital campaign donations are still needed.

Tsoknyi Rinpoche’s vision for Tsoknyi Gechak Ling Nunnery includes a Primary School, Nuns’
Residence and Shedra, an International Meditation Center, a large Main Temple, a Three Year
Retreat Building and Nun’s Kitchen and Dining Hall. Some of the buildings have been fully
sponsored, but several are still in need of funding. Funding is needed for the following additional
spaces – Ritual Room, Archive Room, Administrative Offices, Public Dining Hall, Lecture Hall,
and Library.

Tsoknyi Gechak Ling

1. Nun’s Shedra and Residence

2. International Meditation Center
3. Pema Chödrön Drubde
4. Tsoknyi Gechak Primary School
5. Main Temple

24
 6. Original Chovar Temple
7. Nun’s Kitchen and Dining Hall
8. Additional Spaces – Ritual Room, Archive Room, Administrative Offices, Lecture Hall,
Public Dining Hall and Library

TSOKNYI GECHAK PRIMARY SCHOOL

The Primary School was completed as of July 2013. One hundred young nuns moved in and started
school in May 2013. Currently, one hundred and thirty-five young nuns are receiving a rare
a rare and life-changing education. The Nuns are receiving a Nepali Government
Certified Secular Education, Kindergarten through 8th Grade. The final cost of the Primary School
was $493,000 and is fully funded.

The primary school building includes both dormitories and classrooms. Many of the nuns are very
young and have recently come from mountain villages where access to education is limited and
difficult. Therefore the first step in the nuns’ education is to teach them to read and write. As the
nuns are growing up in the modern world, it is important that they receive a secular education. We
provide Tibetan, English and Nepali classes, as well as other general topics of study. This primary
education gives them a foundation in reading, writing, math, social studies, science, art,
mindfulness, and meditation which prepares them for the higher study of Buddhist philosophy.

SCHOOL ITINERARY

5.00 Am: wake up

5.30 Am: Freshen Up

5.30 To 6.00 Am: Exercise Time

6.00 To 7.00 Am: Memorization Class

7.00 To 7.30 Am: Breakfast

7.30 To 8.30 Am: Cleaning time

25
8.30 To 9.00 Am: Meditation

9.00 To 4.00 Pm: School Hours

4.00 To 4.45 Pm: Break

4.45 To 6.00 Pm: Reading Hours

6.00 To 7.00 Pm: Dinner Time

7.00 To 9.00 Pm: Homework Time

-------------------------- Bed Time

NUNS’ SHEDRA AND RESIDENCE

The nun’s residence will provide housing for the nuns and classrooms for the Shedra. Historically,
nuns have struggled to have access to higher Buddhist education in Asia. By opening one of the
first separate nun’s Shedras in Nepal, we are providing the nuns at Chobhar with a full Buddhist
University Education comparable to a monk’s Shedra. A 9-year curriculum has now been
established, and as of spring 2017, the first class of Shedra students began their 7th year of this
course. They will read the most important Buddhist texts, and study the complete range of topics
of Buddhist philosophy, logic, debate and metaphysics. Upon completion of this course, they will
be learned scholars and capable of teaching others.

The total cost of the Shedra and Nun’s Residence is $1,103,000 as of spring 2017, an additional
$54,000 is needed to complete funding.

26
The Inauguration Celebration of the Nuns’ Shedra and Residence Building was in
November 2014.

INTERNATIONAL RETRET CENTER

Estimated Cost of Construction: USD $922,000. The 40 individual rooms have been sponsored
by Rinpoche’s students from Hong Kong and around the world. As of spring 2017, the total budget
is $922,000 and $140,000 needs to be raised. There will be additional dorm rooms, community
bathrooms and a dining hall and kitchen as part of the facility.

Over the years many students and friends have sought a conducive environment for practice in
Nepal, and a place supported by other spiritual practitioners. We will offer visitors an opportunity
to meditate and learn about Dharma alongside the nuns at Tsoknyi Gechak Ling. There will be
comfortable single and double rooms with balconies and private bathrooms. The rooms at the
center will be available year round for shorter or longer meditation retreats, and there will be
occasional teachings offered by Rinpoche, Tsoknyi Lineage Nuns and Khenpos.

THE MAIN TEMPLE

Estimated Cost of Construction: USD $2,000,300. -As of winter 2108 approximately $472,000
still needs to be raised. Construction began in 2014. We are grateful to Rinpoche’s students from
Taiwan and Hong Kong for funding a large part of this building.

The central focal point of a nunnery or monastery is the main temple. It is the largest gathering
space and holds sacred statues, paintings, and ritual items. The images inside are consecrated with
relics from sublime beings and serve as a support for offerings. It is decorated with beautiful
artwork, sculpture, murals and classic Tibetan architectural features, which create a powerful and
inspiring atmosphere for meditation, prayers, pujas, and visitors. All the ceremonies and group
practices happen in the main temple – it is the spiritual heart of the community.

27
Community Rooms
Ritual Room
Archive Room
Administration Offices
Visitors Kitchen and Dining Hall
Lecture Hall

THE PEMA CHÖDRÖN DRUBDE (Three Year Retreat Center)

This building has been sponsored by the Pema Chödrön Foundation. The budget for the building
was $734,000 and is fully funded. Many thanks to Pema Chödrön and her organization’s donors
for their generosity and vision to provide retreat facilities for female monastics. Tsoknyi Rinpoche
and the Tsoknyi Nepal Nuns have decided to name the retreat center The Pema Chödrön Drubde
to honor this generous gift.

THE KITCHEN AND DINING HALL

The budget for the Kitchen and Dining Hall is $600,000 and $100,000 is left to raise. This building
needs no explanation and it will provide the final necessary piece in the design of this nunnery – a
place to gather and be nourished both physically and spiritually. As you can see from the pictures
below, the nuns currently have a makeshift routine for their meals.

3.3.5 Earthquake 2015 A.D.

The earthquake that took place in 12th baiskhak 2072 caused no damage to the gumba. The
Director Ms Fenninla shenpan during the earthquake was inside the premises. According to her,

28
not a pinch of gumba was destroyed nor any scratches. The locality whole was protected.
According to the Director claim no harm was seen in that gumba premises.

3.3.6 Tsoknyi Administration Table

The All donations, in any amount, are gratefully accepted and appreciated. It is a tribute to the
devotion of Rinpoche’s students and their generosity that much of the construction was begun
quickly. The Tsoknyi Lineage Nuns will soon have a true place of refuge and prayer.

The education and empowerment of girls and women have been shown to have the greatest effect
on peace in the area and beyond. Your donation will not only help the nuns build their nunnery; it
also will enable them to become teachers more quickly. Their practice, prayers, and teachings will
ripple out into the world, bringing lessons of peace and compassion, and completing the circle of
giving.

Donation checks should be mailed to TNN with your special instructions to sponsor a particular
building, or can be sent to the general building fund. A donation in honor of a loved one can be
accommodated.

Tsoknyi Humanitarian Foundation

undarika DACH Pundarika UK Pundarika US

www.pundarika.ch (Switzerland) www.pundarika.uk.net www.tsoknyirinpoche.org

www.pundarika.de (Germany)
www.pundarika.at (Austria)

29
 Pundarika Hong Kong Pundarika Malaysia Pundarika Taiwan

www.facebook.com/Tsoknyi Hong Email: pundarika.malaysia@gmail.com www.pundarika.tw

Kong

Email: PundarikaHK@gmail.com

The Pema Chödrön Foundation The Buddhist Center of Steamboat

(US) Springs (US)

www.pemachödrönfoundation.org www.steamboatbuddhistcenter.org

3.3.6 Tsoknyi Administration Table-

Non-profit Status: The Tsoknyi Humanitarian Foundation was established in 2004 under the
guidance of Tsoknyi Rinpoche as a 501(c) (3) non-profit organization to support Tsoknyi
Rinpoche’s humanitarian projects. In 2011, the THF began doing business as the Tsoknyi Nepal
Nuns, to benefit Tsoknyi Rinpoche’s nuns in Nepal. Proceeds from the TNN flow to the Nepal
NGO, The Tsoknyi Nepal Nuns Welfare Foundation. All donations are tax-deductible as allowed
by law.

Acknowledgment of Tax-Deductible Donation: Thank you for your donation to the Tsoknyi
Humanitarian Foundation. The Tsoknyi Humanitarian Foundation is a charitable organization
described in Section 501(c) (3) of the Internal Revenue Code. Neither the Foundation nor The
Tsoknyi Nepal Nuns have provided you with any goods or services in exchange for your
contribution other than intangible religious benefits. This acknowledgment is designed to comply
with the requirements of IRC Section 170(f) (8), as amended. You are required to have this
acknowledgment in your possession before taking a deduction on your tax return if the amount
exceeds $250, but you do not have to attach it to your income tax return. Our tax identification
number (EIN) is 20-1419753. Please print your receipt from PayPal for your records

30
3.3.7 Issues about the Tsoknyi
The Gumba is between the hearts of Kathmandu. The Gumba before centuries was less
human settlement. With increase in population the Gumba area has been encroached by
human settlement. The pollution and traffic congestion has increased. However, the
committee has carried out apt actions against such problems and carried out environmental
friendly activities by cleaning the Gumba premises and welcoming for visitors. The
Tsoynki is under construction so the area is getting polluted and the number of visitors has
been decreased due to its construction works. It has a social and Educational importance
so the foundation is concerned about the protection of the areas. The historical backgrounds
and the proper data collection are not there.

3.3 Jatras and festivals

Traditions associated with the gumba continue to remain same with each generation, but a few
changes have been going on for ages.

 Buddha Jayanti and Lhosar festival

Buddha Jayanti Buddha Jayanti also known as Buddha Purnima is the biggest festivals celebrated
by the Buddhist all around the globe which is celebrated in the remembrance of Lord Buddha.
Lord Buddha is considered as the ninth avatar of Lord Vishnu. It is the birth anniversary of Lord
Buddha which falls in the full moon of the fourth Lunar month. Lord Buddha was born as Prince
Siddhartha Gautam in 543BCin the southern terai belt of Nepal. Until the age of 29 he was unaware
about the hardships of life as he had lived a much protected life inside the palace. One day he
convinced his charioteer to take him out of the palace and was shattered after he saw the view of
old crippled man. After that he realized that there is more outside world than a lavish and luxurious
life he was living which made him to discard the worldly pleasure and started searching
enlightenment and the true meaning of life. After much of a meditation Gautam Buddha finally
achieved enlightenment in 588 BC and was finally known as Buddha which literally means the
enlightened one. After attaining enlightenment he purposed the four noble truths which say that
people suffer because of their desire and desire is the root cause of all the misery. This misery,
desire along with other problems can be eliminated by following the eight fold path- right conduct,

31
right motive, right speech, right effort, right resolve, right livelihood, right attention and right
meditation to gain mastery over suffering.

Buddha travelled from place to place teaching hundreds of disciples; because of this only his
disciples continued his teaching even after his death. Lord Buddha died at the age of eighty in
Bodhgaya India. Because of his teaching full of wisdom Nepalese both Hindu and Buddhist
celebrate this festival with equal enthusiasm. This day is honored on three important event of
Buddha’s life i.e. Birth, attaining of enlightenment and attainment of Nirvana i.e. death that is why
it is also known as thrice blessed day.

LHOSAR

Lhosar Festival is mostly celebrated by the Sherpa community. Literally Lhosar means New Year
and usually falls during the month of February. During this period the major Buddhist monasteries
and stupas like Swoyambhunath, Boudhanath are decorated with prayer flags. During this festive
season people perform their cultural dance and welcome the New Year with feasts and family
gatherings. The dances are usually seen in Khumbu, Helambu and Boudhanath in Kathmandu.
This festival is mostly celebrated by Sherpa, Gurung, Tamang, Magar, Thakali, Manange, Helmuli
and Tibetan. The festival is mostly celebrated by Gurungs in 15th poush, 15 Magh by Tamang and
15th Falgun by Sherpa. Government of Nepal has started giving public holiday in these days from
2057 since Nepal is multi ethnic, multi religious and multi-cultural country. According to the
Buddhist tradition Gyalpo Loshar, Tola and Sonam Loshar are not celebrated as New Year but just
festivals of farmers. Among these the main Lhosar is Gyalpo Lhosar produced by Manjushree.

In the eve of Lhosar the Lama (priest) chant the holy books establishing the statue of Buddha at
each and every home of Buddhist. Here, the family members say happy New Year, salute Buddha
and burn scented sticks as the part of the ritual. After the Lhosar festival the year ends.

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 3.4 Significance of the Tsonknyi Lineage Nuns

The Tsoknyi Lineage Nuns is an international organization under the guidance of the Ven. Tsoknyi
Rinpoche III that supports a growing number of Tibetan Buddhist nuns of the Tsoknyi Lineage in
Nepal and Nangchen in Tibet.

Tsoknyi Rinpoche’s mission for this organization is:

To Support and Sustain the Highest Buddhist Philosophy and Meditation of the Tsoknyi Lineage
Nuns.

Our immediate goal:

To fund the building projects at the Tsoknyi Gechak Ling Nunnery on Chobhar Hill outside of
Kathmandu, Nepal. This is an amazing opportunity for you to support these great practitioners and
to preserve this wellspring of goodness in the world. The Project includes six new buildings.

 A Primary School and Dormitory for young girls

 Nuns Shedra and Residence
 Nuns Three Year Retreat Building – The Pema Chödrön Retreat Center
 Kitchen and Dining Hall
 International Meditation Center
 Shrine Hall and Main Temple

Our Sustaining Goal:

To continue to provide support for the Tsoknyi Lineage Nuns and thereby preserve the Tsoknyi
Lineage of highly accomplished Dharma teachers and practitioners.

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3.4.1 Monastery

A monastery is a building or complex of buildings comprising the domestic quarters and

workplaces of monastics, monks or nuns, whether living in communities or alone (hermits). A
monastery generally includes a place reserved for prayer which may be a chapel, church, or temple,
and may also serve as an oratory.

Monasteries vary greatly in size, comprising a small dwelling accommodating only a hermit, or in
the case of communities anything from a single building housing only one senior and two or three
junior monks or nuns, to vast complexes and estates housing tens or hundreds. A monastery
complex typically comprises a number of buildings which include a
church, dormitory, cloister, refectory, library, balneary and infirmary. Depending on the location,
the monastic order and the occupation of its inhabitants, the complex may also include a wide
range of buildings that facilitate self-sufficiency and service to the community. These may include
a hospice, a school, and a range of agricultural and manufacturing buildings such as a barn, a forge,
or a brewery.

In English usage, the term monastery is generally used to denote the buildings of a community of
monks. In modern usage, convent tends to be applied only to institutions of female monastics
(nuns), particularly communities of teaching or nursing religious sisters. Historically, a convent
denoted a house of friars (reflecting the Latin), now more commonly called a friary. Various
religions may apply these terms in more specific ways.

Pic- Some Gumbas Images.

34
There are various other Gumbas located in Nepal. Some of them are shown in the table-

3.4.1 List of Gumbas in Nepal Table

S.N. List of Gumbas in Nepal Location of the Gumbas

1 Shree Ghah Gumba Kathmandu

2 Jagat Prakash Gumba Kathmandu

3. Sherpa Gumba Kathmandu

4. Thrangu Tashi Choling Monastery Kathmandu

(GUMBA)

5. Simaltar Seto Gumba (Manang Kathmandu

Gumba)

6. Kopan Monastery Kathmandu

7. Chiyouten Tashi Tamang Gumba Kathmandu

8. Jamacho Gumba जामाचो गुम्बा Kathmandu

9 Aama Yangri hyolmo Boudha Gumba Kathmandu

Sangh

10. Hyolmo Gumba (ह्योल्मो गुम्बा) Kathmandu

11. Amitabha Gumba Foundation Kathmandu

12. Mindol Ling Balkhu Gumba Kathmandu

13. Nagi Gumba Kathmandu

14. Fulbari Kathmandu

15. Maitreya Gumba Kathmandu

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16. फुलारी गुम्बा Kathmandu

17. कानीगुम्बा Ka-Nying Shedrub Ling Kathmandu

Monastery (White

18. White Monastery Kathmandu

19. Red Monastery Kathmandu

20. Padme Gumba Kathmandu

21. Shree Guru Lhakhang Gumba Kathmandu

22. Boudhha Stupa Kathmandu

23. Dhinchen Samten Choyeling Gumba Kathmandu

24. Seto Gumba pharping Kathmandu

25. Sambatenling Gumba Mustang

26. Urgen Chyokorling Gumba Mustang
(Nyingma)
27. Bhumbo Gumba Mustang
28. sKu Tsab gTer lNga Gumba Mustang

29. Ghar Gumba (Kagyu) Mustang

30. Mustang
Meng Khang Gumba

31. Chhognam Gumba Mustang

32. Garwang Gumba Mustang

33 Mustang
Nefug Namdol Gumba

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3.5 Puja practice in the Gumba

The Pooja or puja is the process of worshipping gods in Hindu tradition. Likewise ,in Buddhist
tradition also every morning at 5.00 am ,special morning puja takes place .They chant mantras and
light up the candles and do wheelprayers.The head of the gumba /Lamas/Aanis do the morning
prayers together .After that, Tārā or Ārya Tārā, also known as Jetsun Dolma in Tibetan, is a
female Buddha linked with Buddhist tantra practice in Tibetan Buddhism. She is called the
"mother of liberation". She stands for success in work and achievements.

Tārā is a tantric deity whose practice is used by followers of the Tibetan branch
of Vajrayana Buddhism to develop their inner qualities and understand outer, inner and secret
teachings about compassion and emptiness. Tārā is not found in the Japanese branch of Vajrayana
Buddhism, Shingon.

There is more than one form of Tārā. They have to do with different forms of the same quality.
Bodhisattvas are often considered metaphors for Buddhist virtues.

The most widely known forms of Tārā are:

 Green Tārā, known as the Buddha of enlightened activity

 White Tārā, also known for compassion, long life, healing and serenity; also known as The
Wish-fulfilling Wheel, or Cintachakra
 Red Tārā, of fierce aspect associated with magnetizing all good things
 Black Tārā, associated with power
 Yellow Tārā, associated with wealth and prosperity
 Blue Tārā, associated with transmutation of anger
 Cittamani Tārā, a form of Tārā widely practiced at the level of Highest Yoga Tantra in
the Gelug School of Tibetan Buddhism, portrayed as green and often conflated with Green
Tārā
 Khadiravani Tārā (Tārā of the teak forest), who appeared to Nagarjuna in the Khadiravani
forest of South India and who is sometimes referred to as the "22nd Tārā."

Hence, the Tara get performed in the name of goddess Dolma.They use the
flowers,candles,Incencse Stick,water,etc.

37
In the gumba the Pooja is carried out by the Aanis on the early morning. The Pooja is done through
various tantric vidis. The Aanis are the ancestral head of the gumba. People also do Pooja inside
the gumba and put their offerings and take the offerings as a Prasad. The followers might practice
it differently due to the change of location and daily schedule. Tara is an integral part in Buddhism.
It can be performed both at a gumba and at a home. If it is done at gumba, the Aanis conducts it
and the devotees follow them. And if it is done at home, the parents usually conduct it and other
members of the family follow them. To perform puja, everyone including aanis need to take a bath
at first and cannot eat any salty food items except milk, milk tea, coffee, and fruits during the puja
ritual. The situation gets changed itself whenever the people migrate in another place or country.
And since the situation is changed the way of puja practices are also changed. Therefore, there
occur differences in such practices because of which the followers look for different ways to
practice it outside the homeland. Many Buddhist organize puja to make the God happy and serve
humanity.

3.5.1 The Significance of Puja Practice

In Buddhism, puja is performed on many occasions and functions. It can include daily puja done
in the home, in temple ceremonies, annual festivals, and some lifetime events such as at the birth
of a baby and on a wedding. Moreover, people mostly do puja when they begin a new business,
build a house or school, and establish a company. It is usually performed in home and at temples
which differentiates certain stages of life, functions, and some festivals such as loshar and Buddha
Jayanti. Puja is not mandatory; it might be a daily routine for some Buddhist, a periodic ritual for
some Buddhist, and occasional for other Buddhists. In many Gumbas, it can be performed in
different times such as in the morning, in the afternoon, and in the evening and in some temples it
might be occasional. Pooja can be performed at home, and gumba according to time and situation
to show a great respect towards gods and goddesses which is believed as an integral part of rituals
in Buddhism. There might be some sort of differences regarding puja practices, but the gist is the
same and that is to find out the way to deities. The followers need to take a bath to perform puja
and they are not allowed to eat any salty food before it is finished. The followers bring some water
from the rivers to offer to gods and goddesses both in the gumba and in the home. A shrine is

38
usually needed and it is mostly separated for puja in a home. Almost every Buddhist household
has some sort of a prayer room decorated with appropriate images or idols or sacred symbols.
People sit in front of the idol and read sacred verses (mantras) such as chanting traditional texts
and pilgrimages.

3.6 Findings & Discussion

The name of the gumba itself was derived from Tsoknyi Rinpoche lll, born in Nubri, Nepal, is
the son of the late Dzogchen Yogi Tulku Urgyen Rinpoche. Educated by many of the greatest
Nyingma and Kagyu masters in Nepal, India, and Tibet, Rinpoche is loved by students around the
world. Rinpoche upholds the Tsoknyi Lineage, providing spiritual and material support for nuns
in Nangchen and Nepal.

Tsoknyi Rinpoche has been teaching students worldwide about the innermost nature of mind in
the Tibetan Buddhist tradition and is particularly committed to supporting female practitioners.
Rinpoche is one of those rare teachers who’s lighthearted, yet illuminating style appeals to both
beginners and advanced practitioners alike. He is truly a bridge between ancient wisdom and the
modern mind. His fresh insights into the western psyche have enabled him to teach and write in a
way that touches our most profound awareness, using metaphors, stories, and images that point
directly to our everyday experience. He is widely recognized as a brilliant meditation teacher, is
the author of three books, Open Heart, Open Mind, Carefree Dignity, and Fearless Simplicity, and
has a keen interest in the ongoing dialogue between western research, especially in neuroscience,
and Buddhist practitioners and scholars.

Tsoknyi Rinpoche’s activity greatly contributes to the preservation of the Buddha Dharma in the
East, while nurturing its growth in the West. His personal warmth and compassionate attention
greatly enrich and enliven the depth of our learning experience. His dedication to teaching is based
on his belief that the precious Buddha Dharma can bring peace and harmony to the world.

. The people in Tsokyni come there as a cultural hub and practices. There are a lot of local visitors.
Domestic tourism is about to florish in the gumba. This gumba carries a cultural significance,
Education to the Nuns, Pujas, and many more. The practice of Jatras and festivals has increased

39
within the decades. The gumba also collects international visitors and funds from all over the
world. The gumba doesn’t functions various ceremonies due to construction work going on.

 With increase in population the gumba area has been encroached by human settlement.
 The pollution and traffic congestion has increased.
 However, the committee has carried out apt actions against such problems and carried out
environmental friendly activities by cleaning the temple premises and welcoming for
visitors.
 The temple has a cultural and educational importance so committee is concerned about the
protection of the temple. The historical backgrounds and the proper data collection are not
there.

CHAPTER- IV

SUMMARY, RECOMMENDATION AND CONCLUSIONS

3.7 Summary

Kathmandu is known as the city of temples. Nepal is rich in cultural and its heritage. The Tsoknyi
Gechak Ling is also known as the biggest gumba that attract a lot of visitors. During festivals and
jatras the gumba attracts a lot of visitors.The jatras and festivals carried out in theTsokyni Gechak
Ling are Lhosar and Buddha Jayanti. It was established for integrated educational center and
nunnery to include a Nun’s Shedra and Residence, Primary School, Three Year Retreat Center,

40
International Retreat Center, Kitchen/Dining Hall and Shrine Hall. To continue the lineage of the
first Tsoknyi Rinpoche by providing the same monastic training for women that has been reserved
for men. To Extend into Nepal the training and traditions of the nuns who have long practiced the
Tsoknyi lineage in Nangchen, Tibet. To provide younger nuns with a certified primary school
education and the opportunity to progress to attending Shedra and Three Year Retreat. And to
ensure that young women who choose to return to their villages will have knowledge of health,
hygiene and cultural issues effecting women.

More than hundreds of visitors visit including domestic and international visitors.whereas various
funds are collected from various international countries.The gumba is under construction. Tsoknyi
Rinpoche’s vision for Tsoknyi Gechak Ling Nunnery includes a Primary School, Nuns’ Residence
and Shedra, an International Meditation Center, a large Main Temple, a Three Year Retreat
Building and Nun’s Kitchen and Dining Hall. Some of the buildings have been fully sponsored,
but several are still in need of funding. Funding is needed for the following additional spaces –
Ritual Room, Archive Room, Administrative Offices, Public Dining Hall, Lecture Hall, and
Library. Estimated Cost of Construction: USD $2,000,300. -As of winter 2108 approximately
$472,000 still needs to be raised. Construction began in 2014. We are grateful to Rinpoche’s
students from Taiwan and Hong Kong for funding a large part of this building. The central focal
point of a nunnery or monastery is the main temple. It is the largest gathering space and holds
sacred statues, paintings, and ritual items. The images inside are consecrated with relics from
sublime beings and serve as a support for offerings. It is decorated with beautiful artwork,
sculpture, murals and classic Tibetan architectural features, which create a powerful and inspiring
atmosphere for meditation, prayers, pujas, and visitors. All the ceremonies and group practices
happen in the main temple – it is the spiritual heart of the community. The Primary School was
completed as of July 2013. One hundred young nuns moved in and started school in May 2013.
Currently, one hundred and thirty-five young nuns are receiving a rare and life-changing education.
The Nuns are receiving a Nepali Government Certified Secular Education, Kindergarten through
8th Grade. The final cost of the Primary School was $493,000 and is fully funded. The primary
school building includes both dormitories and classrooms. Many of the nuns are very young and
have recently come from mountain villages where access to education is limited and difficult.
Therefore the first step in the nuns’ education is to teach them to read and write. As the nuns are

41
growing up in the modern world, it is important that they receive a secular education. We provide
Tibetan, English and Nepali classes, as well as other general topics of study. This primary
education gives them a foundation in reading, writing, math, social studies, science, art,
mindfulness, and meditation which prepares them for the higher study of Buddhist philosophy.
The nun’s residence will provide housing for the nuns and classrooms for the Shedra. Historically,
nuns have struggled to have access to higher Buddhist education in Asia. By opening one of the
first separate nun’s Shedras in Nepal, we are providing the nuns at Chobhar with a full Buddhist
University Education comparable to a monk’s Shedra. A 9-year curriculum has now been
established, and as of spring 2017, the first class of Shedra students began their 7th year of this
course. They will read the most important Buddhist texts, and study the complete range of topics
of Buddhist philosophy, logic, debate and metaphysics. Upon completion of this course, they will
be learned scholars and capable of teaching others.

The total cost of the Shedra and Nun’s Residence is $1,103,000 as of spring 2017, an additional
$54,000 is needed to complete funding.

Estimated Cost of Construction: USD $922,000.The 40 individual rooms have been sponsored
by Rinpoche’s students from Hong Kong and around the world. As of spring 2017, the total
budget is $922,000 and $140,000 needs to be raised. There will be additional dorm rooms,
community bathrooms and a dining hall and kitchen as part of the facility. Estimated Cost of
Construction: USD $922,000.
The 40 individual rooms have been sponsored by Rinpoche’s students from Hong Kong and
around the world. As of spring 2017, the total budget is $922,000 and $140,000 needs to be
raised. There will be additional dorm rooms, community bathrooms and a dining hall and kitchen
as part of the facility. This building has been sponsored by the Pema Chödrön Foundation. The
budget for the building was $734,000 and is fully funded. Many thanks to Pema Chödrön and
her organization’s donors for their generosity and vision to provide retreat facilities for female
monastics. Tsoknyi Rinpoche and the Tsoknyi Nepal Nuns have decided to name the retreat
center The Pema Chödrön Drubde to honor this generous gift. Spiritual progress and deep
transformation require time, energy and a great deal of dedication. The sprouts of genuine human
qualities, such as humility, gentleness, and compassion, must be carefully nurtured and refined.
The optimal environment for this process is a strict retreat. The Gechak nuns are renowned for

42
their intensive meditation, and this retreat center will provide an opportunity for them to focus
exclusively on inner development, and stabilize the mind. They uphold a special system of
practice designed for female practitioners by the first Tsoknyi Rinpoche and his main disciple.
We are creating a secluded environment so the nuns of Tsoknyi Gechak Ling can continue this
extraordinary tradition, and practice intensively for periods of three years at a time

The people in Monastery come there as a cultural hub and practices. There are a lot of local
visitors. Domestic tourism is flourishing in this area. This monastery carries a cultural and
educational significance. The practice of festivals has increased within the decades. Visitors are
more on Saturdays on weekly basis . During festivals the visitors are more on the gumba. The
Tsoknyi Gechak Ling is run by The Pema Chodron Foundation. Committees are formed when
needed to administer particular functions. There are 150 students in the school and 15 Teachers.
The Foundation looks after the surrounding for the developments aspects and keeping the
environment clean .The Director Fionnuala Shenpen has been serving the school since 16 years.
The primary and secondary source of information were collected by interviewing the director of
school. Some of the information was written in the book. Questionnaire were prepared to ask to
the director and teachers of school. The detailed study for many days helped me to know more
about the Monastery. The surroundings around the Monastery was clean and welcoming to the
visitors but it ws disturbing as well on the other side due to construction work. The Monastery can
be a part of cultural tourism and flourishing the domestic tourists in that locality. By knowing
about the importance of the monastery many people can visit in that place.

4.2 Conclusions

We are living in the age of science and technology as a result urban landscape is changing and
historic places are being lost for future generations. Ways should be carried out for the
preservations of this places .Mainly This monastery is in residential area and encroachment has
increased in the monastery premises. These places may be replaced by economic necessity as they
are no financially viable. They may be taken down in the coming eras due to social and financial

43
factors. The government of Nepal should be aware of the face that these are the historic identities
and should take the solutions prevent any alerations made to this sites. The Tsoknyi Gechak Ling
is very important cultural and religious monastery and destination of hundreds of people and
tourists. It is an important asset of the nation. It is the parental home of all the homeless childrens
. Promotion of such Monastery leads to the preservation of the Monasteries. It also can attract lots
of international visitors from all around the worlds and earn economic benefit as well. We need to
preserve and promote such places. The local people and government should work together to
preserve and promote this place. Proper environment and encroachment and housing should be
stopped nearby the monastery. It destroys the historical monuments. The pollution should be
minimized in the area so that it can protected for thousands of years. The construction work should
be completed on time so that pollution get decereased. Cultural heritage is the main source of
tourism to attract tourists and increase the number of visitors. Unmanaged tourism in cultural
heritage sites causes the loss of identity, deterioration of the historical buildings, and loss of
cultural biodiversity and affects the natural resources. Sustainable development is necessary to
protect and preserve those sites which are in vulnerable position.

4.3 Recommendations

Following ways must be carried out for the protection of the monastery-

 Preservation and protection of gumba and sites.

 Control the illicit export and import of the movable cultural property.
 Provide technical and financial assistance to the local people and agencies for the
sites and cultural heritage protection.

44
  Raise the awareness for the protection and promotion of the gumba.
 Nepal’s department of archeology should be aware about the sites and protection.
 NTB, governmental organizations, concerned department should be aware about
the protection of the gumba.
 Local awareness for the preservation of the monuments.
 Pollution control and less human settlement around heritage and cultural sites.

APPENDICES

APPENDIX A

Survey questionnaire about the temple

45
(The interview was prepared for the survey about the Tsoknyi the questions are as listed below)-

PROFILE-

1 Director Name- Fionnuala Shenpen

2. Name of the temple- Tsoknyi Gechak Ling

3. Location-chovar, Kathmandu

1. When was the Gumba established??

2. Introduce me about yourself??

3. Explain about the history of the Tsoknyi Gechak Ling??

4. How was the Tsoknyi built??

5. Why do visitors come here??

6. What is the significance about the Gumba??

7. What is a Tara??

8. What is the specialty about the Gumba??

46
9. What was the effect of earthquake on the Tsoknyi Gechak ling??

10. How many idols of the gods and goddesses are here??

11. Who is Tsoknyi??

12. When do visitors mostly visit here??

13. Who are Aanis??

14. What is the tradition and rituals on this Gumba??

15. When did the construction took place??

16. What are the significances of the Nuns??

17. What is the Monastery??

18. Which age group most visits the Gumba??

19. What are the festivals celebrated on this monastery??

20. Which community takes care of this place??

21. How many budgets does the Gumba collect??

47
22. Any help from the government??

23. How many students /Nuns are here?

24. Who are Nuns?

25. Explain about school and its teachers?

26. Itinerary of Nuns Living here?

APPENDIX B

48
Pictures

Picture 1- Tsoknyi Rinpoche III

49
Picture 2- School students/Teachers

50
51
Picture 3-Lineage Tree

52
Picture 4 - Main Gumba

53
References

Allbuddhisttemples.com

Domestic mandala (Architecture of Life Worlds in Nepal)-2011

Ecs.com.np

Google.com

History of Nepal - Daniel Wirght- 1877

Huysamen (1997) - Introductory Statistics and Research Design

Mary slusser Nepal mandala - (A Cultural Study of the Kathmandu Valley) -1988

Nepal ( A Guide to the Art & Architecture of the kathmandu valley)-Miachael Hutt -201

Popular Buddhist texts from Nepal -Todd Thornton Lewis -2000

Temples of Nepal –Ronald M bernier-1978

Temples of the Nepal Valley-Sudharshan Raj Tiwari-2009

Traditional Architecture Of Kathmandu Valley-wolf gang korn-2010

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v

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