Rumtek Monastery, Gangtok

Rumtek Monastery, also called the Dharmachakra Centre, is a gompa located in the Indian state of Sikkim near the capital Gangtok.

It is a focal point for the sectarian tensions within the Karma Kagyu school of Tibetan Buddhism that characterize the Karmapa controversy.

Originally built under the direction of Wangchuk Dorje, 9th Karmapa Lama in the mid-18th century, Rumtek served as the main seat of the Karma Kagyu lineage in Sikkim for some time. But when Rangjung Rigpe Dorje, 16th Karmapa, arrived in Sikkim in 1959 after fleeing Tibet, the monastery was in ruins. Despite being offered other sites, the Karmapa decided to rebuild Rumtek. To him, the site possessed many auspicious qualities and was surrounded by the most favorable attributes. For example, flowing streams, mountains behind, a snow range in front, and a river below. With the generosity and help of the Sikkim royal family and the local folks of Sikkim, it was built by the 16th Karmapa as his main seat in exile.

After four years, construction of the monastery was completed. The sacred items and relics brought out from Tsurphu Monastery, the Karmapa's seat in Tibet, were installed. On Losar in 1966, the 16th Karmapa officially inaugurated the new seat, called "The Dharmachakra Centre, a place of erudition and spiritual accomplishment, the seat of the glorious Karmapa."

The monastery is currently the largest in Sikkim. It is home to the community of monks and where they perform the rituals and practices of the Karma Kagyu lineage. A golden stupa contains the relics of the 16th Karmapa. Opposite that building is a college, Karma Shri Nalanda Institute for Higher Buddhist Studies.

Poster welcoming Rumtek Monastery.
Rumtek is located 24 kilometres (15 mi) from Gangtok, the capital of Sikkim, at an altitude of about 1,500 metres (4,900 ft).

Gate of Rumtek Monastery.
At the top of the gate is the Dharma wheel and the pair of deer.

In the Buddhist Art at early sites, the Dharma Wheel (dharmachakra) was often used as a symbol of Gautama Buddha himself.
The symbol is often paired with the triple jewel (triratna) or trident (trishula) symbolizing the triple gem, umbrellas (chatra), symbols of sovereignty and royal power, gems and garlands. It is also sometimes depicted alongside animals such as lions, or deer.
See more at Dharmachakra - Wikipedia.

Access road from the gate to the monastery entrance.

Weisang stove.
At the top of the slope is a Weisang stove.

Weisang is an ancient and widespread Tibetan custom. According to the traditional Weisang ritual: first cypress and juniper branches and herbs are piled up and lit. In the fire and smoke roasted barley flour or grain is placed along with a few drops of holy water.
Weisang is done on many occasions, such as to celebrate a bumper harvest, ward off attacks by enemies, defeat an opposing team, bring peace and prosperity, attract good luck to a weddings or funerals, ensure safety on a road trip, and ward off illnesses.
As an everyday act of worship, Tibetans commonly burn some cedar or juniper branches with herbs outside temples and monasteries and in front of the gates at their homes to eliminate the evil and purify the air.

Monastery entrance.
Due to the Karmapa controversy, the entrance to the monastery is guarded by military personnel.

There are currently two, separately enthroned 17th Gyalwang Karmapas: Ogyen Trinley Dorje and Trinley Thaye Dorje.
The divisiveness started in the early and mid 1990s, with semi-public accusations of impropriety from those closely involved, and continued for several years thereafter.
The recognition of the 17th Karmapa created a split within the Karma Kagyu lineage. Tai Situ Rinpoche recognized Ogyen Trinley Dorje as the 17th Karmapa, and Shamar Rinpoche disagreed and chose Trinley Thaye Dorje as the rightful claimant to the title of the 17th Karmapa.
As the years passed, separate sets of organizations and highly recognized lamas, or teachers, supported one Karmapa or the other.
See more at Karmapa controversy - Wikipedia.

Courtyard of Rumtek Monastery.

Dhritarastra.
The Four Heavenly Kings are four Buddhist gods or devas, each of whom is believed to watch over one cardinal direction of the world.

Dhrtarastra is the guardian of the eastern direction. He lives on the eastern part of Mount Sumeru. Dhrtarastra is considered to be a god of music.
In iconography, he holds a lute (pipa) in his hands, indicating his desire to use music to convert sentient beings to Buddhism.
See more at Dhṛtarāṣṭra - Wikipedia.

Virudhaka.
The Four Heavenly Kings are said to currently live in the Four Great Kings Heaven (Caturmaharajika) on the lower slopes of Mount Sumeru, which is the lowest of the six worlds of the devas of the Kamadhatu.

Virudhaka is the guardian of the southern direction. He lives on the southern part of Mount Sumeru.
In iconographic form, he is clad in armor while brandishing a sword.
See more at Virūḍhaka - Wikipedia.

Virupaksa.
The Four Heavenly Kings are the protectors of the world and fighters of evil.

Virupaksa is the guardian of the western direction. He lives on the western part of Mount Sumeru. He possesses the divine eye, which allows him to see great distances as well as the karma of sentient beings.
He is commonly depicted as having red skin and clad in armor. He is often depicted as gripping a red naga or a red lasso in his hands, which he uses to snare people into the Buddhist faith.
See more at Virūpākṣa - Wikipedia.

Vaisravana.
Each Heavenly King is capable of commanding a legion of supernatural creatures to protect the Dharma.

Vaisravana is the guardian of the northern direction, and his home is in the northern quadrant of the topmost tier of the lower half of Mount Sumeru.
He is often portrayed with a yellow face. He carries an umbrella or parasol (chatra) as a symbol of his sovereignty. He is also sometimes displayed with a mongoose, often shown ejecting jewels from its mouth. The mongoose is the enemy of the snake, a symbol of greed or hatred; the ejection of jewels represents generosity.
See more at Vaiśravaṇa - Wikipedia.

Entrance to the Karma Shri Nalanda Institute.
Karma Shri Nalanda Institute for Higher Buddhist Studies was named by the 16th Karmapa in the summer of 1981.

Below the inscription are the eight auspicious signs: the Endless Knot, the Treasure Vase, the Lotus Flower, Two Golden Fish, the Parasol, the Conch Shell, the Dharma Wheel and the Banner of Victory.
See more at Ashtamangala - Wikipedia.

Karma Shri Nalanda Institute.
Inside the Rumtek Monastery Complex at Rumtek behind the main monastery, is the Karma Shri Nalanda Institute of Buddhist Studies and the Golden Stupa.

The institute constructed in the year 1984 is the most beautiful building in the complex. The students who study here spend at least 9 years to complete the studies.
The institute is decorated with colourful murals.