Religious Objects

Lama Agvan Eshey says that he inherited his rosary, or prayer beads, from his grandfather’s brother who was a lama of the Merkit clan in Rostovskaya oblast. In the past, many Kalmyk lamas in the Don were from this clan, including lama Menke Bormandzhinov and lama Sharap Tepkin. Agvan Eshey also says ‘wind horse’ flags (ki morn) symbolize a harmony with the wind, and bring luck and success. Based on their year of birth, people choose ‘wind horse’ flags of different colors and put them up in certain directions (west, east, south-west, etc.).

Alena says that amulets for personal use should not come from laypeople but be requested from monks in Buddhist temples. Amulets given by laypeople bring nothing good. Amulets are small bags that hold paper prayers inside. It is forbidden to sew amulets into bags using red, orange or yellow threads. Amulets should be worn around one’s neck. All religious objects, including amulets, altars, etc. should be consecrated by monks.

I did not have (images and statues of) gods before because my parents were orphans. In Siberia it was forbidden to have gods at home. After returning home from Siberia I have bought images and statues of buddhas. There are three days of fasting in each month.  On such day I light a zul (a candle) on the altar and pray by uttering a well-wish ‘Let all people be in prosperity! Let all people be healthy and children grow up healthy!’

If someone is going on a long journey, then I pray for them by saying ‘Let all wishes be fulfilled!’ One can’t make food offerings from pork and poultry to the altar, but mutton can be offered. One can always put a bowl of Kalmyk tea, candies and biscuits. For example, today is 29^th lunar day and tomorrow is the 30^th lunar day, which is the day of fasting. The day after tomorrow is the 1^st lunar day, that is a new month starts. I pray to deities - protectors of my clan, to Green Tara. I have (images of) Tsongkapa, Manjushri, Mahakala, White Tara. I also have books about religion, I read prayers from them. It is forbidden to light a zul at night or after sunset. One should light a zul in the morning, make Kalmyk tea and put the first bowl of tea on the altar as an offering to gods.

After sunset it is also forbidden to take milk out of the house, as well as money (should not be loaned). After the lighting of a zul, seven days later there is day when gods migrate. Three days after that, it is forbidden to take rubbish out of the house.

Batyr says that the bell is a symbol of compassion and love of all Buddhas, whereas the vajra is that of their wisdom. The unity of love, compassion and wisdom symbolizes the attainment of enlightenment.

In the center of the vajra is a ball which symbolizes a primordial space from where everything emerged, including our world.

The bell symbolizes emptiness. Our mind can comprehend the emptiness of all phenomena and that the material world around us is not the only reality. It is through this realization that one can attain enlightenment. The aim of Buddhist practices is to awaken and develop consciousness. When consciousness sets free from the confines of our intellect (with which we perceive the material world around us), people realize the subjectivity of ‘I’. Buddhahood awakens inside us as soon as we comprehend this and understand emptiness.

According to Buddha, there are three ways to attain Buddhahood. There is one way for people with inferior capabilities, one for individuals with mediocre capabilities, and one for those with high capabilities. For people from the first group, their main aim is to get reborn in the world of humans or half-gods. For people from the second group, their main aim is to become saints. And those from the last group, their aim is to become bodhisattvas. All beings that have not attained Buddhahood live in six different worlds.

Ekaterina says that amulets should be worn around neck. She herself has an amulet from Tibet. She contends that her amulet protects her well and that when she does not wear it she feels emptiness. Ekaterina shows several other amulets.

In 2015 the National Museum of Kalmykia in Elista displayed an old thangka of Green Tara that had been borrowed from the Stavropol’ Museum. Ekaterina says that when she went to see the thangka she felt energy emanating from this Buddhist relic. Ekaterina spent hours looking at the thangka.

Ekaterina says that she has the following objects on her domestic altar: candles, statues of Buddha, Manjushri, Tsagan Aav and Green Tara, a picture of the Dalai Lama XIV, a picture of Itigelov (Buryat lama, best known for the lifelike state of his dead body), and a photo of a lama who gave teachings in Kalmykia. Ekaterina says that she lights candles on the 15^th and 30^th days of the lunar calendar. Ekaterina also has an Orthodox Christian altar in her house. She brings consecrated water and butter from the church and puts them on her altar.

Khargchin says that amulets are empowered with mantras. People carry amulets around their neck. It is okay to take off one’s amulet and put it at the head of one’s bed. Amulets have powerful mantras inside them. When a temple was built in her village of Tsagan-Aman, Khargchin says she was given amulets to sell. She also says that she has a sacred ribbon that protects her from jealous eyes and accidents.

In this interview Larisa shows her domestic altar and talks about her dreams.

Larisa: Yurda Rinpoche gave me this statue. The lama Baatr Kondratevich gave me 21 Spells. When we opened a prayer house in our village, we read long prayers and the 21 Spells. All the Buddhas that I have were given to me by people and lamas alike. This Buddha Shakyamuni is from Nepal. At the back, it has an inscription that reads ‘Om mani padme khum’. Now you see Amitayus, the Buddha of Longevity. This is Maitreya (Buddha of the future) who is on his way to us. Maitreya’s time has not arrived yet, but will soon. The lama Baatr Kondratevich gave us the Green Tara, White Tara and Otch Manla as well. Now you see Manjushri, who is my protector. I also respect this god (i.e. the Buryat lama Itigelov) whom I also accepted (as my protector). My friend brought this image (from Buryatia) where she saw the body of the lama. This picture of him was taken when he was alive. I also want to go there (i.e. Buryatia) one day. This is Tsagan Aav, which I received from my children when I got interested (in religion). He is the Master of Universe. I have three images of Tsagan Aav. One was given to me by my friend at my 70^th birthday on 9 November 2009. This is the goddess Okn Tengri, which I received from the lama Baatr Kondratevich. This is Kalachakra, which I received from a French lama. In France, they have a Buddhist temple. When we had the celebration of Kalachakra at our school, people from France, Germany, Hungary and St Petersburg came. This is Makhakala. That one is Ochir Dokya Drugma, and that one is Bayn Namsr. I have these gods.

Question: You have 17 gods in total, is that right?

Larisa: I don’t know, I don’t count them. I read prayers for the sake of other people. You cannot approach the (images of) these gods in trousers. Before going to the altar, I put on a long skirt, rinse my mouth and wash my hands. I light candles. Only after that I read prayers for the sake of all living beings so that all people in the world, including my children, daughters-in-law and grandchildren, live well. I ask nothing for myself. Gods will give me whatever I need. The lama Baatr Kondratevich told us that Satkhana Chinrezi and White Tara are gods of compassion. Whenever I read (the prayer of) Bayn Namsr, I ask for help for people who are in need. I read Manjushri to direct people to the true path. For sick people and livestock of Orgakin, I read Otch Manla. Finally, I pray for my children, grandchildren and daughters-in-law. If people are well, I am well too.

Question: Please tell me, what do you see in your dreams?

Larisa: In the Soviet times, I had a dream. Some dreams never leave the mind. This particular dream is one of them: ‘The sky divides into two. On both sides there are white buildings, Kalmyk tents, flowers and people in white dresses. Music plays’. When I had this dream, I got afraid and woke up. Afterwards, my aunt Galya said to me: ‘You had a good dream. This is rare. In your dream you saw paradise. Your place is there’. In the beginning, I did not believe her, and went to see another woman who was an astrologist. I became relaxed when she affirmed what my aunt had said to me. Later, I saw another dream: ‘The Dalai Lama descends from the sky with his legs crossed and says to me that in three days’ time a woman will come to see me. He descends on a bakery’. I wake up.

It was summer time, and I went to buy bread at the local bakery. A woman approached me: ‘Are you Larisa? Our son Sanan got ill. Could you have a look at him?’ I said: ‘I know nothing.’ She begged me. I agreed. Sanan, who was a former student of mine, was lying in a hall. I looked at him, read prayers and did what was required. By the evening he stood up and walked. The next day he was already drinking vodka.

I had another dream about Green Tara after which I went to see my aunt again to talk about it. She lived in Yashkul. In Yashkul, upon hearing about my dream, some old men told me that I had to find an old thangka that belonged to Orgakin. That thangka (of the god Ochir Vani), according to my aunt, was lost when we were in Siberia. So, we (i.e. my family) had to re-accept Ochir Vani who is the protector of the Orgakin land. At that time, some Kalmyk lamas had brought a statue of Ochir Vani from Tibet. We purchased that statue and performed a ritual of accepting gods.

Polina talks about talismans and her family relics.

She says that in the past mird was a talisman that only men could wear. Each such amulet was consecrated by up to 9 lamas who read mantras on the new moon.

Polina relays a story of an amulet made from glass. This glass amulet belonged to her mother’s older brother who was called Nyamn. His descendants are known today under the surname of Naminov. People who had glass amulets were not supposed to lie, steal, or kill, but to lead a righteous life. In 1937 when Nyamn was arrested, his prosecutors asked him to hand over his precious amulet. When he refused, soldiers fired at him to kill him, but to no avail. It was Nyamn himself who in the end took off the amulet from his neck and asked the soldiers to deliver it to his family. Later he was exiled to Kazakhstan.

Polina says that she is from the clan of Bagud, originally from Astrakhan. She travels sometimes to her native place to perform a ritual to worship the land. Her natal house was in the village of Shar Luuzn which, as she recalls, was surrounded by water. The water level would go up and down depending on lunar phases. In 1956 there was a camel farm in her village.

In the end Polina talks about her family relics, about who among her relatives keeps which relics, including a silver candle holder and various statues and thangkas of Buddha.

Sanan is an administrator at the Central Temple in Elista. He gives the following advice to the pious.

Traditionally, an altar should face south. The altar at the Central Temple also faces south. This tradition originated in Tibet, because the place where Buddha attained enlightenment is situated south of Tibet. Should there be a possibility to do so, altars should face the direction of India. An altar should be set up in a respectable place in the house with its height being at the level of the chest of a grown-up person. Also, one should not sleep with his/her feet facing the altar. If there are furious deities, such as Mahakala, Okn Tengr, or Yamantaka, on the altar, people should avoid showing their naked bodies to these deities. If one lives in a one-bedroom flat, the altar could be separated with a curtain. The altar should be far from the toilet or the outer door.

About the arrangement of statues.

Today some people display statues of different Buddhas that belong to different members of their family. This is not a Kalmyk tradition but a Mongolian one. There should not be a distinction among Buddhas in terms of their suitability to certain individuals, because all Buddhas are suitable to all people irrespective of their year of birth etc. Some people contend that they have problems after having found statues or amulets. This assertion is also wrong, because no Buddha or a sacred text or an amulet can harm people. Such holy objects only bring positivity to those who find them. There is a myriad of Buddhas in the Buddhist pantheon responsible for health, wisdom etc. The Buddha Shakyamuni should be in the middle of any altar. If someone is ill, that person can have Amitayus on his/her altar. If someone is in a financial need, he/she can put Namsr on the altar. If people experience a lot of conflict and emotional problems, Green Tara is the answer. There are three Buddhas of health and longevity, including White Tara, Amitayus and Ushnishavidjaya that people can pray to both for themselves and others. But the optimal arrangement of one’s altar is as follows: the Buddha Shakyamuni in the middle, with Manjushri and Green Tara on either side.

Another deity that should also be displayed on any altar is Tsagan Aav. In contrast to Buddhas who are enlightened beings, Tsagan Aav is not, but nonetheless he helps people. He should be placed below Buddhas or on their sides.

Different Buddhas require different rituals. A mantra is the shortest form of a prayer. There are short, medium and long texts dedicated to different Buddhas. For example, there is a special mantra, a short text, and a text of middle length (50 pages) dedicated to the Buddha of Medicine. The short text is read by lamas during individual appointments, and the longer one is chanted in extreme cases as when someone is about to have surgery. The Central Temple in Elista regularly carries out rituals for the Buddha of Medicine.

Some lay people in Kalmykia keep religious texts (nom) at home, the most common being Khar Keln or Dorzh Dzhodva. Statues and depictions of Buddha represent the Buddha himself. By bowing to his images one can accumulate as much merit (buyan) as one would have done so by actually bowing to the Buddha himself. It is believed that the Buddha Shakyamuni gave his first teachings orally. Kindness that people feel when listening to his teachings is what Buddhism is all about. The Buddha should be perceived as a doctor. Imperfections (such as anger, greed, lust, stupidity etc.) that affect people are like illnesses. Buddha’s teachings are like medicine and the monks are medical personnel.

With regard to offerings, there are 7 cups for this purpose that could be filled with water. According to Buddhism, giving away to the needy brings one material prosperity. Different Buddhas require different kinds of offerings. The offerings for the Buddha Shakyamuni, for example, include the following: 2 cups of water, a flower, incenses, a candle, water, food, a bell or a shell.

There are many arguments as to how to correctly organize domestic altars. Since different people have different living conditions, there cannot be a single rule regarding altars. In principal, an altar should be in the right front corner of a building. Altars cannot be in a bedroom, in the kitchen, or in the corridor, and they should not be reflected in a mirror. It is important not to set up an altar in the wrong place. At night people can close their altars with a curtain if they live in a one-bedroom flat. Ideally, an altar should be placed in a specially designated room.

Prayer beads have special dividers that divide the beads into 7, 21 and 33. Apart from using in prayers, the Kalmyks also keep beads as amulets that are believed to have strong energy. After prayers, old people often bless their children and grandchildren with their beads. Such beads are also kept in families from one generation to the next. Sangadzhi believes that prayer beads store inside them the energy of mantras that have been read with them.

There is an interesting story about the prayer beads that Sangadzhi uses. He first saw his beads in his dreams and decided to get hold of them. After searching for some time, he found them in a shop and purchased them.

Tatyana talks about the purpose of talismans called bu.

She shows a talisman and says that people hang such talismans over the entrance to their houses as protection from jealous tongues and accidents. The talisman that Tatyana holds in her hands was brought by her male relative from Mongolia when he travelled there.

Telo Tulku: In my belief system there are many deities. On my altar, in the middle, is the image or statue of Buddha. Then I have Manjushri, Amitayus – Buddha of longevity, then Green Tara – Bodhisattva of activity. I do not expect everybody to have many statues or images, though I would highly recommend at least an image or a statue of Buddha. This is a minimal requirement. Depending on your situation you can acquire other images.

Baasanjav: Is it OK to put amulets on your altar?

TT: Yes, it is. Any holy object can be placed on the altar.

B: Many Kalmyks put deezh on their altars, is that alright?

TT: Yes, because it is an offering of your food to Buddhas and Bodhisattvas.

B: Many people put photos of their deceased relatives or parents.

TT: I do not think it is properly done. Then again if the intention is to pray for their good rebirth, it is a reminder to have their image there. But worshipping them as you would worship Buddha is wrong, since they are not enlightened beings. Therefore, they should not be worshipped.

B: Is it alright to put zul or candles?

TT: In the form of an offering yes, it is.

B: In Kalmykia I met so-called medlegchi people. On their altars I saw images pertaining to Christianity. Is it alright on a Buddhist altar to have images from other religions?

TT: On one of my altars in Kalmykia, in Khurul, I have the images of Buddha and a rosary that John Paul II used. I see it as a holy object, and I have images of Christian Orthodox faith. I do not see any problem having these images on the altar. These are images for meditation, worship. I do not see any contradiction in having these images there.

B: Is it alright to have Islamic images on an altar?

TT: Why not? There is nothing bad or negative about Islam. Every religious tradition teaches, preaches and promotes love, compassion, forgiveness and kindness. Unfortunately, some individuals use religion for their personal gain and for their personal cause which has spoiled the image of the whole religion. I do not think it is right to label someone as a ‘Muslim terrorist’ or a ‘Buddhist terrorist’, because once the individual who is known as a Buddhist, or as a Muslim engages in any act of violence, they are no longer a Muslim or a Buddhist. Therefore, to label them like that is not right. It is not right to generalize.

B: How to look after your altar? How to maintain it?

TT: The altar is like a shrine. It must be placed in a high place and respected. First and foremost, we want it to be clean, we make offerings of food, flowers, scents and we see that as a small temple. We use that altar for inspiration, for gaining positive energy. There are many benefits to it. I truly believe that it is effective to have an altar in every home. I have come across a few places where there is an altar and it is very dusty. People take care of themselves. I said, ‘You like to dress clean, clean your surroundings. These enlightened beings would also like to be in this clean environment’. It should not be an obligation to clean that area, but should be cleaned as a generous deed. These are small acts. Through them (i.e. statues) it is one of the ways we can accumulate merit. Altars should be clean, nicely set up.

B: Some people offer deezh to deities on their altars. Is it alright to offer money?

TT: In the olden days, many centuries ago people used coins. In Kalmyk tradition you see people place silver and gold color coins on their altars. In the olden days gold and silver was the currency. Putting money on the altar is a form of offering. Placing money to worship it, is not the right way. We do not worship money.

Telo Tulku: I would not say that it is compulsory to wear them. Amulets are blessed items that would protect us from harm, diseases, evil, and so on. I truly believe that if it is blessed by a highly qualified monk, an amulet can be effective. It is not a superstitious belief. I believe in it because my amulet that was given to me by a high lama has protected me in a few cases. I cherish the amulet that I wear. I make sure that I am wearing it. I do not believe that every amulet is effective. It is the person who made this amulet, his intention, prayers: this is much more important. If I wear it with faith, belief, then it can be effective.

Baasanjav: Can we talk about materials that amulets are made of?

TT: It could be a jam stone that can be blessed by a lama. It can be a simple bottle cap. Although it is a simple cap, but highly realised beings (lamas) have the ability to change the purpose of these materials. There are jam stones, metal amulets, amulets made from clothes. There are no set rules about what amulets should look like.

B: I heard in Kalmykia that some people have umbilical cords inside their amulets.

TT: I have heard that too. I think in Tibetan tradition it is worn for medicinal reasons, to protect from some types of illnesses, viruses or disease. If you boil an umbilical cord, it can be used as a medicine. I have not seen anybody use it this way. In Mongolia people regard umbilical cords as very precious items. In Kalmykia too people consider it as an important item. I do not think it has anything to do with religion, but it is used for some medicinal reasons. I am sure there are some explanations.

B: Do you think it is alright to have images of Christian gods or Tsagan Aav on a Buddhist altar?

TT: I do not see a contradiction, if it is held out of respect, why not? To have faith in all religions, I do not see it as a possibility. To take refuge in two different religions at the same time, that might be a bit contradictory. But I do not see a problem of keeping images of other faiths or traditions. Somebody gave me a rosary from the Vatican that was supposedly used by the Pope John Paul II. It was from an individual that I highly admire and respect. I have it on my altar along with other Buddhist images. Although there is no proof that the Pope John Paul II used it, I hold it with high reverence and I do not see contradictions or negative spirits in my environment.

B: Do you think that clothes, shoes can be used as protective objects and can be even worshipped?

TT: Amulets can be made from clothes or from clothes of a high lama. I can say that people can believe in it, be aware of it. There are people that worship certain items, if it is a holy object, why not? It can be effective. I personally do not worship objects or items. There are things that are a source of inspiration. For example, when I see a statue of Buddha, I am praying and offering prayers to Buddha as an enlightened being, but not to the bronze statue.

Viktoria relays a story about Gandzhur and Dandzhur texts that were kept in a temple in Chilgir. She says that the ancestors of the people who live today in Tsatkhl used to move from one place to another. At one point in time they stayed in Chilgir where the majority of the population were Russians. There was an Orthodox church there. Before World War Two in the vicinity of Chilgir there was also a Buddhist temple that housed Gandzhur and Dandzhur texts. These sacred texts were taken out of the temple once a year and carried around the settlement three times to protect the land from wars and misfortunes. But when the war broke out the texts were put into a chest and buried. Later when the Kalmyks returned from Siberia, they tried to locate the place but could not. Some people even used machinery to find the chest, but to no avail. The old people say that the time has probably not arrived for the chest to be found.

Viktoria relays a story about two amulets called mird.

She says that in the past Kalmyk households kept mird amulets. When men left for war their family members would put a mird amulet around their neck as protection. It was believed that men carrying such amulets were invincible to bullets. Viktoria’s maternal great-grandfather had mird amulets. When his son and that of his neighbor were called to war, the great-grandfather gave them a mird each. Both boys survived the war but when the Kalmyks were exiled to Siberia they were called back and sent to Shiroklag (Soviet labour camp for soldiers). There Viktoria’s grandfather got his amulet stolen, since Kalmyks practiced stealing amulets and prayer beads from each other. He was terribly upset and worried that he would not survive. Soon he died. The neighbor’s son who managed to keep his amulet survived everything and returned home safe and sound. He returned the amulet to its owner, which is today kept at Viktoria’s maternal uncle’s house.

In this video Yuriy explains the altar in his yurt-museum in Elista. This is his story:

Every yurt has an altar where people put candles (zul), statues of gods such as Buddha Shakyamuni, Green Tara, etc. Green Tara helps people who are in a precarious situation. One of her legs is lowered, which symbolizes her readiness to quickly come to one’s help. On this altar is a picture of Chingis Khan. Each Mongolian family has one.

Offerings to gods include a cup with water, flowers, a shell, incense, fruits, dairy products and sweets. There is a rosary and the Diamond Sutra on this altar. The altar also has an image of Tsagan Aav, who is a pre-Buddhist deity. Kalmyks widely respect Tsagan Aav who is believed to bestow wellbeing and longevity on both humans and animals, as well as to protect nature.

There is also a picture of lama Tsongkapa, who was born in Amdo, near Kukunor. Before his birth a rainbow appeared in the sky and the water raised, which were signs that a great teacher was coming to this world. Lama Tsongkapa reformed Buddhism and founded Gelugpa school, which spread among various Mongol groups. Another person that is revered among Kalmyks is Zaya Pandita. Baibagas Khan adopted Zaya from the Khoshuds and sent him to study in Tibet. Upon his return to Kalmykia, Zaya Pandita created the Todo bichig or ‘Clear script’ based on the Mongolian script and translated many Buddhist texts into Kalmyk. He also reconciled various warring nobles. In Kalmykia it was compulsory to educate boys. Those families that did not comply had to pay fines.