Narokhajidiin süm

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Сүм хийдийн нэр :
Narokhajidiin süm ,Baldankhajidlin,Tus amgalangiin süm,Pandilin/Pandelin süm,

Ринчений зураг дах дугаар :

Ринчений жагсаалт дах нэр :
Narokhajidiin süm

Сүм хийдийн төрөл :

Байрлах аймаг :

Аймгийн хуучин нэр :

Байршлын тайлбар :
GPS was taken in front of the University of Agriculture

GPS хаяг :
North 47° 53’  East 106°  54’

Сүм хэвээрээ үлдсэн :

Судалгаа явуулах үеийн байдал :
There are no remains and extensive construction is taking place nearby the presumed site. The Korean-sponsored International Buddha Park was opened in October 2005 to the east of this, at the foot of Zaisan tolgoi. Today, two women’s centres in Ulaanbaatar -  - UB 31 and UB 32 - bear the name of this old temple, Narkhajid süm in Bayangol district and Baldankhajidlin near Nairamdal zuslan. Both temples worship Narkhajid and, consequently, hold the same type of ceremonies in honour of this dakini, which they claim are the same as the ceremonies supposedly held in the old Narkhajid temple. Despite this, the two modern temples have no proven connection with the old one.

Сүм хийд байгуулагдсан он :

Сүм хийд хаагдсан, нураагдсан он :
Огноо хаагдсан: 1937 - Ярилцлагын дугаар:
Огноо нураагдсан:: - Ярилцлагын дугаар:

тухайн газар шинэ сүм дугана баригдсан :

Үүсгэн байгуулагч хүний нэр болон цол хэргэм (мэдэгдэж байвал):
Нэр, цол хэргэм : - Ярилцлагын дугаар:

Date of Reviving:
Year : - Number of recorded interview:

хуучин хийдийн лам нар

Тэмдэглэл :
FOR MORE INFORMATION SEE UBR 923 AM.pdf According to Sereeter (p. 80.) and Idshinnorow (p. 22.) Pandilin temple was founded in 1840 on the initiative of the 5th jewtsündamba khutagt. The foundation of the temple is often connected to Danzanrawjaa (Tib. bstan-dzin rab-rgyas), the fifth reincarnation of a Sakya saint (1803-1856), the abbot of Khamriin khiid in the present Dornogow aimag, famous writer, poet, playwright and founder of many monasteries. According to Sereeter, it was also called Narkhajidiin süm after its main tutelary deity, Narkhajid (Tib. na-ro mkha’-spyod, Skr. Sarvabuddhadakini). On the well-known Jügder painting Pandilin is situated in the area near the present Zaisan tolgoi. Sereeter writes that initially the temple was situated south of the White palace (Güngaadejidlin, Rinchen 922) on the right bank of Tuul River. Then, fearing floods, the authorities moved it to a hill on the left bank of the river (near the present Zaisan tolgoi, north of the University of Agriculture). According to Banzragch (p. 15) its grounds covered an area of 25×27 ald (1 ald being 1,6 m). According to B. Daajaw, whose description is based on Jügder’s painting which shows the temple in detail, Narkhajidiin süm was a square-shaped two-storey building with green tiled roof with a golden ornament on the top. As the painting shows, there were two yurts in the courtyard. According to Sereeter, the main protector deities of the temple were Lkhan-aa Demchog (Tib. lha lnga bde-mchog, the five deities of Chakrasamvara mandala) and Dolgornaljormaa (Tib. sgrol-dkar rnal-’byor–ma, The White Tara yogini) yogini. The great treasury (Ikh jas) paid the expenses of the temple although there was one own financial unit (jas) as well. However, according to Jambal (English text p. 18., Mongolian text p. 695.), responsibility for the equipment in Khajid temple for six months each year, was held by the bogd’s Gegeen san treasury (the same as the above Ikh jas) and for the other six months by the Darkhan chin wan’s treasury.. There was no permanent congregation with four lamas from the Tsogchin temple holding rituals and ceremonies here from time to time. It is most probable that both lamas and female lamas took part in these ceremonies. According to Dashtseren lama, it was a mixed Yellow Sect – Red Sect temple. He claims that the annual Khajid (Tib. mkha’-spyod, Skr. dakini, ‘goddess’, ’sky goer’, ’sky traveler’) festival day took place on the 25th of the last winter month with a special ceremony (Khajidiin chogo) with a variety of musical instruments, with lamas as well as female lamas (emegtei lam or khandmaa, Tib. mkha’-’gro-ma, Skr. dakini, ‘sky-goer’, ‘sky traveler’, often used for genenmaas or female practitioners) participating. Today the same Khajid ceremony is held on the same day in the bigger Mongolian monasteries such as Gandan and Züün Khüree Dashchoilin monasteries in Ulaanbaatar. As for the origin of this ceremony, Narkhajid was the main tutelary deity of the 5th bogd. Once, when he was meditating on this goddess, he saw a red light above the Bogd khan mountain and Tuul River. The ceremony has been held ever since then. Jambal (English text p. 18., Mongolian text p. 695.) also says that Zorigt wan, Yündendorj, took part in the Khajid meditation (ninchin, the Tibetan equivalent being perhaps snying-chen) along with the 5th bogd. No other data was found about the religious life of the old Narkhajid temple. According to O. Pürew, this temple was used for the worship of the King of the Water Spirits (lusiin khaan). Temples of this kind were situated next to ‘holy’ water sources. Other examples in Ikh Khüree were Züün salaanii khural (UBR 940 Rinchen 940), Baruun salaanii khural (UBNR 946 NOT in Rinchen 946) and Lowon Jalbiin süm (UBNR 944 NOT in Rinchen 944). According to Sereeter (p. 80.), the temple was closed in the winter of 1937 at which time statues and books were moved to the White Palace, Güngaadejidlin. All data on this temple is kindly provided by Kristina Teleki and Zsuzsa Majer who retain copyright. See relevant section in Monasteries and Temples of Bogdiin Khüree, Ikh Khüree or Urga, the Old Capital City of Mongolia in the First Part of the Twentieth Century: Zsuzsa Majer, Krisztina Teleki Budapest, Hungary. Ulaanbaatar 2006

Хүснэгтийн дугаар :
UBR 923

судалгааны баг :
Team: Д

Газрын зураг :

Additional Material / Нэмэлт материал

UBR 923