Wish You All A Very Happy New Year.

The Band "Neiipal"

About Neiipal Band

(From left: Manjil, Nuru, Lakpa, Mingma and Udip)

Neiipal Band a nepali folk rock band formation started some times 2000 ere. It was a Mongolian group at first with no permanent members, except Lakpa T. Sherpa. The Band has been performing hither and thither in different places of the country with some temporary members since 2000. But the work and revenue generated had always been used for the social cause. Soon, the fame of band flourishes in the countryside where the band performs now and then. Their dedication made them to have permanent members. It was by 2006 that the band made them all attached and stucked and name their band as "Neiipal Band". It was Lakpa T. Sherpa leading the band and who still leads on as the main vocalist. The other members are Pemba Nuru Sherpa (Drums, Vocal), Manjil Mukarung (Lead Guitar), Udip Shrestha (Bass Guitar), and Mingma Sherpa (Madal, Percussion). The band had all professionals by then who had been performing under different banners.

Neiipal – Vol 1 has 8 songs which are collected from various parts of the country. Each and every songs in the album holds its own story, say it be the story of a 65 years old man from the Annapurna region or the songs of street children in Nepal. The songs sing stories and melodies of different places of Nepal.

The band has been performing at various places especially in the countryside and collecting funds for the social cause. Neiipal is also attached to a non-government organization named “Aashraya Foundation Nepal”. Since they have been serving the society through music and producing songs that depict the Nepali flavor, their music has its own meaning and message to convey. All the best Neiipal!

A Nepali Folk Rock Band "NEIIPAL"
Album Release - Neiipal vol- 1
Gurukul, Kathmandu

Sherpa Clan [ sherwi ru]

SHERPA TRADITION(sherpa Clans)

Ru is a Sherpa word meaning bones. The male line tramsmits the ru (bones) and so the father’s lineage determines one’s clan membership. Four main clans originally came from Kham, in eastern Tibet, to Solu-Khumbu:the Thimi, Thakthowa, Chawa, and Lama. Each clan gave rise to several brother-clans and comtinuous migration has brought many new clans in to the area.
Most of the Sherpa clans came to Khumbu over the Nangpa La (pass). in to the area.

Most of the Sherpa clans came to Khumbu over the Nangpa La (pass).
Only the first arrivals, the Thimi, came via Rongshar and Rolwaling.
The Paldorjie clan gave rise to the Salakha, Dhag Shingto, Kambache and Goparma. A clan called Michen-topa in Kham, but Thakthowa here gave rise to the Gole, GArtsa, Pinasa, Pankarma, Sharpa penagpa and Shari-topa brother clans. From the Lama clan came the Serwa and Gombawa brother clans. The chawa remained a single clan that originated from a lama and his family that came from Tibet about 360 years ago.
Other clans that came to Khumbu more recently are Chu-sharwa, Murmin, Lhukpa, Nawa, Shangku, Zongnagpa, and Mendawa.Since then, many people have continued coming from Tibet and other parts of Nepal. Newarts, Chetris, Tamangs, and blackmiths (Kamis) have moved up from the lower valleys of Nepal. Though these people are from different areas and religions, they often pray to the Buddha while here in Khumbu.

Each clan gases its own deity and ways of doing pujahs. Sherpa custom does not allow marriage between members of the same clan or brother clans.Upper Khumbu People usually pray to gonpo Maning, a deity who is sometimes male at other times female. Solu people worship Gonpo chagshipa, who has four arms. Different clans pray to other deities. paldorjie prays to Bhari Lhatsen Newa to Tawache, chu sharwa to Lobuche, Sherwa to Arkamche, Thakthowa to Lung kyung Bhari, Mendawa to Zhamte Chen. There are also special deities worshipped by the clans do pujabs.
Source: Sherpa Culture and Tourism in Khumbu Valley
Thesis by Ang Tshering Sherpa "Namche"

Wish You all A very Happy X-MAS

Sherpa Lhapso Program

Some Important days in Sherpa Tradition

Some Important days in Sherpa Tradition

Sherpas follow the Tibetan calendar. People offer tsog, torma on the eighth, tenth, fifteenth, and thirtieth days of the months. Each of these days is for each form of Buddha. The eight is for Sangye Menla, the Medicine Buddha, on the tenth Guru Rinpoche returns to earth, fifteenth day is when Opame, the Buddha of infinite light, visits and the thirtieth day is the Buddha's auspicious day. Other special days, such as Saga Dawa, the fourth month, is Buddha's month. The seventh day of this month is the birth of the Buddha and the fifteenth is his enlightenment. Drugpa tse shi, fourth day of the sixth month, observes the first day Buddha taught. The 22nd day of the ninth month celebrates the return of Buddha to earth after teaching his mother in the deity's place.

Most of the rites are performed in between the first to fifteenth of the month, dawa hyarngo, and these days are considered auspicious for other ceremonies also. Religious rites are performed during this period. The remaining fifteen days from chhewa churuk to namgang (six¬teenth to twenty-ninth, or dawa marngo or waning moon) of the month are taken as inauspicious days.

Sherpa/ Tibetan Horoscope

Horoscope

The Sherpa’s follow the Tibetan Calendar and astrology. Each individual born is possessed with a unique element. There are five element Earth, Fire, Water, Wood, and Metal. The term “element” is to be understood as a dynamic principle, a principle of energy.
The Sherpa’s consider a child to be one year old at birth. If a child is born on the day after Losar (New Year), it is considered to be two years old the next day. As far as Sherpas are concerned, real birth takes place at the moment of conception.
The twelve animals represent the year.

The Rat Years: 1900, 1912, 1924,1936,19481960,1972,1984,1996, 2008

Charming yet aggressive, expressive yet secretive, mean and yet honest. Rat people are talented, sensual and loyal and devoted. The Rat is independent and careful, keenly aware of the need to protect its internal universe and accumulate wealth- the Rat likes money. The Rat is sensual and appreciates luxury. In its emotional life, it is sentimental and generous to those it likes, particularly its family. They make great politician or business man.
Rats should seek out Ox for stability, the Monkey for fun, and the Dragon for the harmony-but avoid the Horse at all costs.

The Ox Years: 1901,1913,1925,1937,19491961,1973,1985,1997,2009

The Ox people are hardworking, solid, and dependable. But beware beneath their seemingly tranquil nature can lie stubbornness. The Ox makes a caring and patient friend and a faithful, sometimes possessive lover. The Ox’s quite strength, its sober intelligence and logic, its competence and its sense of responsibility makes its someone to be trusted. It is an excellent leader and demands as much of itself as of others.
Ox people will find compatibility with Rats, Snakes and Birds but enmity with Sheeps

The Tiger Years: 1902, 1914,1926,1938,19501962,1974,1986, 1998, 2010

Courageous, noble and generous, Tigers are magnetic characters and born leaders. They do have their weak side, though: they can be over sensitive, bossy and immoderate. Tiger’s fond for independence can lead to unconventional life style. It has an artistic imagination and keeps away from the beaten track. It meets challenges with audacity but lack moderation and has difficulty calming its emotions. The Tiger is romantic and passionate lover, jealous not very faithful and always feels a need to pour out its heart.
Tigers match perfectly with Dogs and Horses. Sheep should stay clear of them.

The RabbitYears: 1903, 1915, 1927,1939,19511963,1975,1987,1999, 2011

Rabbits are popular people with a great sense of style. But they can also be conservative and insecure. Rabbits shine as lawyers and politicians. The Rabbits is also worldly and enjoys luxury. It is not endowed with great bravery and seeks to avoid all difficulties without getting involved. It’s even polite to enemies but beware the Rabbit is crafty and its attacks are subtle and devious. In love, the Rabbit is sensual but not very faithful and it does not like to involve in emotions.
Rabbits team up well with Dragons and Pigs. For a Rabbit-Rabbit relationship to work there will have to be a plenty of money.

The DragonYears: 1904,1916,1928,1940,19521964,1976,1988,2000,2012

Feisty, powerful, lucky, and flamboyant person. The Dragon is said to be blessed with four things: wealth, virtue, harmony and long life- as long as it is in control. Full of energy and convinced of its own superiority. The Dragon is very demanding and is never satisfied with those around it. The Dragon is full of enthusiasm, intuitive and endowed with superior intelligence. In society, it likes pomp and born showman. They never accept defeat and nothing can overcome it.Dragons are generous and energetic and is a good friend who advice is valuable. The Dragon is very open and cannot easily conceal its explosive feelings. Its sincere and demanding lover. Dragons and Rats make a fantastic union but there could be competition and fighting if Dragons unit with Dogs.

The SnakeYears: 1905,1917,1929,1941,19531965,1977,1989,2001,2013

Refined and diplomatic, charming, popular and endowed with innate wisdom. Snake people are irresistible not only for their intellect but also their beauty. But don’t believe all a Snake tells you-they can be deceptive. The Snake talks little, keeps its own secrets, thinks a lot and trusts only its own judgment. It does not tolerate hardship or defeat and can become jealous and play dirty. Although the Snake is sociable, it is touchy, untrustworthy and easily angered. The Snake knows how to change its skin and learn quickly from the experience. Snakes dominates its partner but it not always faithful
Snake and Birds let love rule, but Pigs will never impress.

The HorseYears: 1906, 1918,1930,1942,1954 1966, 1978,1990,2002,2014

Sociable, dynamic and sexy, the Horse is always to be found at the centre of any crowd. But horse people are so selfish and rash and despite their need to belong are true individuals at heart. It is adventurous and soon leaves the family to explore the world. It is very sociable, brilliant than intelligent, and draws itself to inventive people who will help it to attain success. It is an eloquent leader sometimes talks too much and cannot keep a secret. Its nature is changeable and unstable. The Horse is an opportunist and cannot bear to be ignored. Although the Horse is an egoist, it is neither jealous nor possessive, but its impatience can lead to disaster. Its interest fades as soon as it is aroused.The Horse will find happiness with the Dog but grief with the Rats.

The SheepYears: 1907,1919,1931,1943,1955 1967,1979,1991,2003,2015

Often writers, painters, and astrologers. Sheep people are artistics, sincere and gentle. But with their creative gifts can sometimes come insecurities and laziness. It is a first class team member but has no initiative and cannot exercise leadership. In its desire to be protected, it can easily allow itself to be used. The Sheep is a pessimist and a worrier, easily loses its practical sense, and takes refuge in dreams. In adversity, it sulks in the corner and its weakness is disarming. It gets what it wants without violence and by devious path and does not hesitate to become a parasite. In love, it is superficial and unstable, but a protective partner is good for it.
The Sheep will find happiness with the Pig and Rabbit but should steer clear of the Ox.

The MonkeyYears: 1908,1920,1932,1944,1956 1968,1980,1992,2004,2016

The monkeys are the life and soul of the party as well as brilliant problem solvers. They’re most likely to be famous – and the most likely to tell a lie. The Monkey is inventive and well adapted to life and likes the movement and great undertaking. It is wily, lively, agile and at home in any work. The Monkey is a clever diplomat and a born strategist who never acts without a plan in mind. It never allows itself to be trapped and escapes from the difficulties by means of clever dances of which it alone know the secret. The monkey is an opportunist and seizes any chance that presents itself and profits from it. It is entirely amoral and performs good or bad acts with equal indifference as long as they are to its own benefit. It is cultured and has a great thirst for knowledge and abandons once it has mastered. It may meet obstacles and difficulties but its lucidity and suppleness enable it to land on its feet. In love, the Monkey is still an adolescent, seductive and passionate.
Monkeys and Dragons make for a sizzling combination but Monkeys shouldn’t tackle any Tigers.

The BirdYears: 1909,1921,1933,1945,1957 1969,1981,1993,2005,2017

The Bird may be solemn and conservative or talkative and eccentric, but is always observant, alert and candid. The Bird can sometimes be insensitive and indiscreet. It has an enquiring mind and a lively intelligence. It enjoys witticism and display where it can use its colorful appearance. It is confident, amusing, joyful and garrulous and loses no opportunity to talk about itself. The Bird seems sure of itself but is really deeply anxious about its image. It is selfish and stubborn and thinks it is always in the right. Its dreams are somewhat fantastic and ambitious, and if it fails it always think it can do better next time. It is a perfectionist and good organizer and manger with sound financial sense.
In its emotional life, it knows the height and the depths and it finds difficultly in achieving balance. If it learns how to calm itself, it can find happiness in simplicity.
Birds match well with Snakes and get steamy with Rats but finds no happiness with Rabbits.

The DogYears: 1910, 1922,1934,1946,1958 1970, 1982,1994,2006,2018

Dogs are dutiful, honest, and sincere people with a passion for justice. This makes for a serious and idealistic person well suited to being a teacher, priest or doctor. The Dog is intelligent and has a strong sense of justice, and is a conscientious worker. It cannot help itself from lending a helping hand. It cannot tolerate hypocrisy or ill will, but its anger is brief. The Dog moralizes and analyzes the situations so much that it becomes pessimistic. Its life is a heavy burden and if it persists in taking everything seriously, it will have few opportunities for happiness. The Dog’s affection are lasting if it is able to master its pessimism.
Dogs find harmony with Tigers and Horses-although they should avoid Dragons

The PigYears: 1911,1923,1935,1947,19591971,1983,1995,2007,2019

Honest and strong. Its heart is pure and without malice. It is a good person with stable and beneficial friendship and can be trusted. It is tolerant, hates lies, and prefers silence. Pigs are popular because they seek harmony. But be warned-pegs can be hedonists to the point of depravity. Caring yet jealous. Although it appears to be unselfish, the Pig is fond of money. It is generous to friends and likes to share but expects to be repaid when the occasion arises. If it need be, it will help itself.
Pigs match well with Rabbits and goats, but should avoid Snakes.

Source: sherpagroups

Everest Marathon 2007

Everest Marathon 2007


काठमाडौं, मंसिर १९ - एभरेस्ट म्याराथनको उपाधि सशस्त्र प्रहरीका लोकबहादर रोकाले जितेका छन् । सगरमाथाको काखमा रहेको गोक्सेपबाट सुरु भएर हिमाली गाउ“ ठमु हु“दै नाम्चेबजारमा आएर टुंगिएको म्याराथनमा रोकाले ४ घन्टा ९ मिनेट ४८ सेकेन्डमा निर्धारित दूरी पूरा गरेका थिए । दोस्रो कर्मारिता शर्ेपा भए । उनले ४ घन्टा ३० मिनेट १८ सेकेन्डमा दूरी पार गरेका थिए । तेस्रो स्थान कर्माशेरकी शर्ेपाले जितेका छन् । उनले ४ घन्टा ३५ मिनेट ४७ सेकेन्डको समय निकाले ।
त्यसैगरी महिलातर्फस्कटल्यान्डकी एन्जेला मेरीले ४ घन्टा ५९ मिनेटमा दूरी पार गरी प्रथम स्थान हात पारेकी छन् । दोस्रो र तेस्रो क्रमशः ल्हाक्पादिकी शर्ेपा र निमायाङजी शर्ेपाले हात पारे । उनीहरू दुवैले निर्धारित दूरी ५ घन्टा १८ मिनेट र ५ घन्टा १८ मिनेट २० सेकेन्डमा पूरा गरेका छन् । विदेशीतर्फबेलायतका क्र्याग मोटाक्सले पहिलो स्थान हात पारे । उनले ४ घन्टा ५१ मिनेटमा दूरी पूरा गरे । दोस्रो र तेस्ा्रो क्रमशः स्कटल्यान्डकी एन्जेला मेरी र न्युजिल्यान्डका साम बेकरले उपाधि जिते । महिलातर्फप्रथम स्थान हात पार्न सफल एन्जेला मेरी विदेशीतर्फो प्रतिस्पर्धामा भने दोस्रो स्थानमा चित्त बुझाउन बाध्य भइन् ।
म्यारथनमा स्वदेशी तथा विदेशी गरी ८७ जनाले भाग लिएका थिए । विदेशीतर्फ६८ र स्वदेशी १९ ले सहभागिता जनाएका थिए । उक्त म्याराथन बेलायती नागरिक डागना पेनिकले प्रत्येक दर्ुइ वर्षा आयोजना गर्दै आएकी छन् । उनले सन् १९८७ देखि एभरेस्ट म्याराथन गर्दै आएकी हुन् ।
खुम्बुको कठ्याङ्ग्रिने जाडामा सहभागीहरू उत्साहसाथ दौडेको स्थानीय कामीरिता शर्ेपाले जानकारी दिए । सहभागिबाट उठेको रमक उनले नाम्चेको डेन्टल क्लिनिक र शिक्षामा लगानी गर्ने भएको शर्ेपाले बताए ।

Yeti Footprints found at Khumbu

Himalayan News Service

A team of explorers has arrived in the capital with an exciting story of finding footprints of yeti near the base camp of Mount Everest, at Khumbu.“We are happy to say that we have found footprints of yeti. And the snowman is no more a legend for us now,” Joshua Gates, the team leader of the expedition of the American television channel Destination Truth, told the media today.Showing the model of the footprint, collected at the site, he added that some scientific research would continue in the US regarding its authenticity and other phases of exploration for further studies.The team, consisting of 9 Americans and 14 Nepalis, left Kathmandu on 24 November and arrived here today after competing the expedition. After finding the footprints, they chartered a helicopter and directly flew back to the capital.He said that the team found the footprints when it was returning from Khumbu by the confluence of Ghettekhola and Dudhkoshi rivers, near Monju village at a height of 2,850 metres.It was Tul Bahadur Rai, assistant guide of the team, who first spotted the footprint by the riverbank.“It was the night of November 28. I cried in excitement when I saw the footprints. I called all the members and they took photographs and also made a model of the footprint, after they were convinced that it indeed was a footprint,” he told this daily.He also said that one of the prints was around 12 inches long and others were smaller because the ground was not even and the prints were not clear.This is not the first time, footprints of yeti, a species of hairy, humpbacked and dark giant biped ape, were found in Nepal’s Himalayan valleys. In 1925 a Greek photographer, NA Tombazi, claimed that he had spotted an ape-like creature walking in the valley near Mt Everest. Another noted explorer who claimed to have seen yeti was the father of Tenzing Norgay Sherpa, the first person to climb Everest.Similarly, British mountaineers Eric Shipton and Michael Ward found the yeti footprints in 1951 near the border area.Even Sir Edmund Hillary and his Sherpa guide, Tenzing Norgay, found giant footprints on the way up the top of Mount Everest, in 1953.

शेर्पाको मरण सांस्कार

शेर्पाको मरण सांस्कार -
मृत्यूसंस्कार शेर्पा समाजमा मृत्यू संस्कार बौधधर्म ङिङमपा सम्प्रदायको थितीरिती अनुसार सम्पन्न गरीन्छ। जस अनुसार कसैको मृत्यू हुना साथ सर्वप्रथम मृतकको सिरानको छेउमा धूप र छ्योमीन बाल्नु पर्दछ। लामा पुरोहीत हरु बोलाई धर्मीक बिधीअनुसार पाठपुजा गर्नु पर्दछ। सकभर ठूला लामाहरु बाट फोवा हाल्नु पर्दछ। लासलाई धार्मीक बिधी अनुसार ठु ( पवित्र पानी) हालेको पानीले नुहाई सेतो कपडाले बेह्री सिङारिएको ठाउँमा राखीन्छ। लामा बाट लास संस्कार गर्ने साईत हेराएर ३ दिन देखी १ हप्ता सम्म घर्मानै वा घर नभएमा मृत्यूसंस्कार गृने सुबिधा भएका सार्वजनीक गुम्बाहरुमा राखी दिन् रात पुजा गरिन्छ।शेर्पासमाजमा कसैको मृत्यूभएमा मृतकको नाताहरु धुप, र (छोव) प्रसाद लिएर जाने प्रचलन छ। लास संस्कार गरिने दिन पनि सबै नाता कुटुम्ब तथा मित्राहरु जम्मा भै दाह संस्कारको लागी जानु पर्दछ। लासलाई संस्कार गर्न तोकिएको स्थानमा लगी धार्मीक बिधीबिधान अनुसार पाठपुजा गरि जलाउने चलन छ। लासमा आगो लगाएपछी सबै मलामिहरुलाई पैसा दिइने चलन छ यसलाई लक्पा रब्चे भनीन्छ।मृत्यू पछीपनि आत्मा आफ्नो घर परिवारको वरिपरीनै घुमी रहन्छ भन्ने बिस्वाश मा दाह संस्कार पछी मृतकको मुर्ती बनाई सो मुर्तीलाई बिहान बेलुकिको खाना दिन र मृत्यू पछी हुने कुराहरुको जानकारी दिन एक जना लामा पुरोहीत मृतकको घ्यवा नसकुनजेल सम्म संगै राखने चलन छ। यस प्रकृयालाई शेर्पा भाषामा (तेन स्योम्बु) अथवा सातु पाल्नु भनीन्छ ।यो सातु पाल्ने कार्य ३ देखी ७ हप्ता सम्म लाग्न सकीन्छ। मृत्यु भएको दिन देखी घ्यवा नसकुन्जेल सम्म प्रतेक हप्ता अरु लामाहरु बोलाई पुजा गरीन्छ। यस पुजालाई दिन्जी भनीन्छ। मृत्यु भएको ३ देखी ७ साता भित्र लामा पुरोहीतहरु बोलाई पुजा गरी नातादारहरु, मित्रहरु बोलाई प्रसाद् बाँडेर घ्यवा सम्पन्न गरीन्छ। मृतकको सम्झनामा प्रतेक बर्ष पुजा गर्ने चलन पनि छ। यसलाई लोम्ज्यु अथवा गोङ्जो भनीन्छ।
source: sherpaworld.com

शेर्पा जातिको विवाह सन्स्कर

शेर्पाको विवाह सांस्कार -
बिबाह
सबभन्दा पहिले केटा र केटीको उमेर हेर्ने, उनिहरुको जन्म बर्ष (लोर्ता) को आधारमा जोखना हेराई उनिहरुको दाम्पत्य जिवन रामरो हुन्छ वा हुन्न भन्ने हेरीन्छ। सबैकुरा ठीक भयेमा केही कोसेलि, खता र एक ठेकी छ्याङ वा रक्सी लिएर केटी मागन आउँछौ भनी केटीको माईतमा खबर पठाईन्छ। यस प्रकृया लाई ठिज्यङ अथवा लोङज्यङ भनीन्छ। केटीको माईतबाट सकरात्मक जवाफ आएमा। राम्रो साईत हेरी फेमार, छ्याङ र खता लिएर केटीको माईतमा गएर केटी मागने चलन छ। यसलाई लोङज्यङ अथवा देम्ज्यङ भनीन्छ। केटा र केटीको बिबाह कहिले गर्ने, जन्ति कती आउने भनि केटा को तर्फ बाट सोधन जानेलाई पेज्यङ भनीन्छ। यसमा पनि छ्याङ र खता कोसेली लिएर जानु पर्छ। दुवैपक्षको सहमतीबाट बिबाहको मिती तोकिएपछी बिबाहको तयारी सुरु गरीन्छ। बिबाहको समयमा खुवाउने छ्याङ को लागी केही अन्न वा नगद रुपैया केटीको माइतमा जिम्मा लगाउने चलन छ। यसलाई छ्यावी भनीन्छ।
बिबाहको मिती तोकिएपछी सबभन्दा पहिले बिबाहको कार्यक्रमको जानकारी सहीत आफ्नो नातादार हरु, हितैषीहरु र साथीहरु लाई बिबाहको कार्यक्रममा सरीक हुन निमन्त्रणा ( देन्ज्यङ)पठाउने काम हुन्छ।
जन्तीजाने दिन बिहानै लामा पुरोहीत द्वारा गृहशान्ती र परिवारको सुखद भविष्य कुलदेवता र जन्तीमा लाने धर्म चक्र (सिपखोलु) को पुजा गरीन्छ । सिपाखोलु लाई केटीको माइताको दिशातिर मुख फर्काई राखीन्छ र जन्ती जाने समयमा सब भन्दा अगाडी लगाईन्छ। जन्ती दुलहीको माइतमा पुगेपछी सिपाखोलु लाई दुलहाको घरतर्फ मुख फर्काई राखीन्छ। जन्ती जाने समयमा दुलहालाई परमपरागत मंगोलियन पोशाक पहेलो खोचेन को बखु रातो झलरदार टोपी लगाई काँधमा पाँच रङ्गे कपडाको दत्तर र हातमा फुम्बा (पवित्र कलश) बोकि प्रस्थान गर्नु पर्दछ। घर बाट जन्ती प्रस्थान गर्ने समयमा आँगनमा दुध् वा दही, छ्याङ र खप्सेहरु सगुन स्वरुप राखीन्छ। यसलाई सुर्ज्यङ भनीन्छ। यसता सगुनहरु प्रायश दुलहाको बिबाहीत दिदीबहिनीहरुले राखने चलन पनि छ। यसरी सगुन थापे बापतमा दिदी बहिनीहरुलाई दुलहाले उपहार दिने चलन छ। जन्ती प्रस्थान देखी दुलही भित्र्याउने समय सम्मको लागी दुलहाको साथी साथमा रहने चलन छ। यसतै दुलही को पनि केर्मी राखने चलन छ।
जन्ती आउने दिन बिहानै दुलहीको माईतमापनि लामा पुरोहित बोलाइ सुख शान्ती को पुजा गरीनछ र दुलहीका माइत तर्फका नातादारहरु, छरछिमेकीहरु भेलाभै जन्तीको स्वागतको तयारी गरीन्छ। जन्ती आईपुगने समयमा दुध वा दही, छ्याङ र खप्से सगुन राखी जन्तीको स्वागत सतकार गरीन्छ। जन्ती हरु लाई तयारगरिएको स्थानमा राखीन्छ। दुलहाको लागी छुट्टै बस्ने स्थान राखेको हुन्छ। जन्तीहरु बसीसकेपछी दुलहीको आमा र बाबु आई सबै जन्तीलाई छ्याङ र अन्य पेयपदार्थ खुवाउदै परिचय आदान प्रदान गर्ने कार्य हुन्छ । यो कार्यक्रम सकिएपछी दुलहाको पोशाक फेर्ने कार्य हुन्छ यसलाई सील्ज्याङ भनीन्छ। यस पछी दुलहीको माईतीहरुलाई दुलहाको तर्फबाट कोसेली राखने कार्य हुन्छ। कोसेलिमा फेमार, छ्याङ र खता राखीन्छ। यस पछी दुलहीलाई सिंगारेर ल्याई दुलाहको छेउमा बायाँ पट्टी बसालिन्छ। दुलही बसेपछी दुलहाले ल्याएको कलश दुलहीलाई दिइन्छ। यस पछी दुलहा र दुलहीको घर र माइतीको तर्फबाट आफ्नो छोरा र छोरी एक अर्कालाई सुम्पिएको घोषणा गर्दछन यस कृयालाई मोला भनीन्छ। मोला मा दुलाह र दुलही दुवैको बंसावली, तीनपुस्ते नाम र थर समेत खुलाई आजको दिन देखी बिबाहसुत्रमा बाँधिएको घोषणा गरीन्छ । यसपछी लामा पुरोहित बाट दुलहा र दुलही दुवै जनालाई शीरमा नौनिको टिकालगाउदै आशीरबाद दिइन्छ। यसपछि दुलहाले पहिले आफुले ३ पटक निधारमा सिन्धुर लगाई ३ पल्ट दुलहीको निधारमा टिका लगाइन्छ।यस पछी दुलहा र दुलही ले अआफ्नो ससुराली नातादारहरु लाई ढोगदै आशीरबाद लिन्छन। दुलाहा र दुलहीको टिकाटालो हुनासाथ जन्तीहरु गीत गाएर श्यब्रु नाच्नथालिन्छ भने कोहि चौँरीको पुछर हातमा लिई झ्याम्टाको तालमा नाच्न थाल्छन यसलाई सिलु क्षोम्बु भनीन्छ। दुलहीको बिदाईको समयमा दुलहीको माईतीको तर्फबाट सबैलाई खता लगाई बिदा गरीन्छ।
यसरी बिबाह सम्पन्न भएपछी जन्तीहरु दुलहीलाई लिएर दुलहाको घरमा फरकीन्छ र दुलहीको स्वागतको लागी नाच गान गरीन्छ यसलाई टशिसोलुप भनीन्छ। बिबाहभएको केही दिन पछी दुलहा दुलही लाई लिएर ससुरालिमा जाईन्छ यसलाई कर्म लोउ भनीन्छ।
बिबाहभएको केही समय वा बर्ष पछी दुलहीलाई माइतीहरुको तर्फबाट दाइजो दिने प्रचलन छ। यसलाई लारु तोङ्गु भनीन्छ। यसमा पनि बिबाह गरे जस्तै सम्पुर्ण प्रकृया अपनाइन्छ। सो अवसरमा भनिने मोलामा माइतीबाट यती धनमाल, अरु नाताहरुबाट यती धन दिएकोभनि सुनाईन्छ।
उपरोक्त चलन सोलुतिर गरिने बिबाहको परम्पारीक चलनहो भने खुम्बुतिर भने केटा र केटीको मङ्नी (लोङ्ज्यङ) हुनासाथ दम्पतीको रुपमा संगै बस्छन र यसरी बसेको केही बर्ष पछीमात्र बिबाह गरीन्छ यस बिबाहमा केटीलाई दाइजो पनि संगै दिएर पठाउछन।
माथी उल्लेखीत बिबाहाको थितीरितीहरु गाँउघर तिर अपनाईन्छ तर आधुनिक कालमा शहरीक्षेत्रमा रहेका शेर्पा समाजमा भने ठाउँ र समय अनुसार बिबाहको रितीथितीम केही फरक देखीन्छ। शहरीक्षेत्रमा बिबाह गर्दा नजीकका केही नाताहरु मात्र जन्ति गै दुलही ल्याउने र पछी दुलहा र दुलहीको तर्फ बाट स्ंयुक्त रुपमा बिबाहको भोज खुवाउने चलन छ। अझ छोटकरीमा बिबाह गर्नलाई केटा र केटी दुवै तर्फका मनीसहरु बोलाई टिकाटालो गरि सोही दिन भोज खुवाई बिबाह सम्पन्न गर्ने चलन पनि चलेको छ।

source: sherpaworld.com

शेर्पा जातिको विवाह सन्स्कर

शेर्पाको विवाह सांस्कार -
बिबाह
सबभन्दा पहिले केटा र केटीको उमेर हेर्ने, उनिहरुको जन्म बर्ष (लोर्ता) को आधारमा जोखना हेराई उनिहरुको दाम्पत्य जिवन रामरो हुन्छ वा हुन्न भन्ने हेरीन्छ। सबैकुरा ठीक भयेमा केही कोसेलि, खता र एक ठेकी छ्याङ वा रक्सी लिएर केटी मागन आउँछौ भनी केटीको माईतमा खबर पठाईन्छ। यस प्रकृया लाई ठिज्यङ अथवा लोङज्यङ भनीन्छ। केटीको माईतबाट सकरात्मक जवाफ आएमा। राम्रो साईत हेरी फेमार, छ्याङ र खता लिएर केटीको माईतमा गएर केटी मागने चलन छ। यसलाई लोङज्यङ अथवा देम्ज्यङ भनीन्छ। केटा र केटीको बिबाह कहिले गर्ने, जन्ति कती आउने भनि केटा को तर्फ बाट सोधन जानेलाई पेज्यङ भनीन्छ। यसमा पनि छ्याङ र खता कोसेली लिएर जानु पर्छ। दुवैपक्षको सहमतीबाट बिबाहको मिती तोकिएपछी बिबाहको तयारी सुरु गरीन्छ। बिबाहको समयमा खुवाउने छ्याङ को लागी केही अन्न वा नगद रुपैया केटीको माइतमा जिम्मा लगाउने चलन छ। यसलाई छ्यावी भनीन्छ।
बिबाहको मिती तोकिएपछी सबभन्दा पहिले बिबाहको कार्यक्रमको जानकारी सहीत आफ्नो नातादार हरु, हितैषीहरु र साथीहरु लाई बिबाहको कार्यक्रममा सरीक हुन निमन्त्रणा ( देन्ज्यङ)पठाउने काम हुन्छ।
जन्तीजाने दिन बिहानै लामा पुरोहीत द्वारा गृहशान्ती र परिवारको सुखद भविष्य कुलदेवता र जन्तीमा लाने धर्म चक्र (सिपखोलु) को पुजा गरीन्छ । सिपाखोलु लाई केटीको माइताको दिशातिर मुख फर्काई राखीन्छ र जन्ती जाने समयमा सब भन्दा अगाडी लगाईन्छ। जन्ती दुलहीको माइतमा पुगेपछी सिपाखोलु लाई दुलहाको घरतर्फ मुख फर्काई राखीन्छ। जन्ती जाने समयमा दुलहालाई परमपरागत मंगोलियन पोशाक पहेलो खोचेन को बखु रातो झलरदार टोपी लगाई काँधमा पाँच रङ्गे कपडाको दत्तर र हातमा फुम्बा (पवित्र कलश) बोकि प्रस्थान गर्नु पर्दछ। घर बाट जन्ती प्रस्थान गर्ने समयमा आँगनमा दुध् वा दही, छ्याङ र खप्सेहरु सगुन स्वरुप राखीन्छ। यसलाई सुर्ज्यङ भनीन्छ। यसता सगुनहरु प्रायश दुलहाको बिबाहीत दिदीबहिनीहरुले राखने चलन पनि छ। यसरी सगुन थापे बापतमा दिदी बहिनीहरुलाई दुलहाले उपहार दिने चलन छ। जन्ती प्रस्थान देखी दुलही भित्र्याउने समय सम्मको लागी दुलहाको साथी साथमा रहने चलन छ। यसतै दुलही को पनि केर्मी राखने चलन छ।
जन्ती आउने दिन बिहानै दुलहीको माईतमापनि लामा पुरोहित बोलाइ सुख शान्ती को पुजा गरीनछ र दुलहीका माइत तर्फका नातादारहरु, छरछिमेकीहरु भेलाभै जन्तीको स्वागतको तयारी गरीन्छ। जन्ती आईपुगने समयमा दुध वा दही, छ्याङ र खप्से सगुन राखी जन्तीको स्वागत सतकार गरीन्छ। जन्ती हरु लाई तयारगरिएको स्थानमा राखीन्छ। दुलहाको लागी छुट्टै बस्ने स्थान राखेको हुन्छ। जन्तीहरु बसीसकेपछी दुलहीको आमा र बाबु आई सबै जन्तीलाई छ्याङ र अन्य पेयपदार्थ खुवाउदै परिचय आदान प्रदान गर्ने कार्य हुन्छ । यो कार्यक्रम सकिएपछी दुलहाको पोशाक फेर्ने कार्य हुन्छ यसलाई सील्ज्याङ भनीन्छ। यस पछी दुलहीको माईतीहरुलाई दुलहाको तर्फबाट कोसेली राखने कार्य हुन्छ। कोसेलिमा फेमार, छ्याङ र खता राखीन्छ। यस पछी दुलहीलाई सिंगारेर ल्याई दुलाहको छेउमा बायाँ पट्टी बसालिन्छ। दुलही बसेपछी दुलहाले ल्याएको कलश दुलहीलाई दिइन्छ। यस पछी दुलहा र दुलहीको घर र माइतीको तर्फबाट आफ्नो छोरा र छोरी एक अर्कालाई सुम्पिएको घोषणा गर्दछन यस कृयालाई मोला भनीन्छ। मोला मा दुलाह र दुलही दुवैको बंसावली, तीनपुस्ते नाम र थर समेत खुलाई आजको दिन देखी बिबाहसुत्रमा बाँधिएको घोषणा गरीन्छ । यसपछी लामा पुरोहित बाट दुलहा र दुलही दुवै जनालाई शीरमा नौनिको टिकालगाउदै आशीरबाद दिइन्छ। यसपछि दुलहाले पहिले आफुले ३ पटक निधारमा सिन्धुर लगाई ३ पल्ट दुलहीको निधारमा टिका लगाइन्छ।यस पछी दुलहा र दुलही ले अआफ्नो ससुराली नातादारहरु लाई ढोगदै आशीरबाद लिन्छन। दुलाहा र दुलहीको टिकाटालो हुनासाथ जन्तीहरु गीत गाएर श्यब्रु नाच्नथालिन्छ भने कोहि चौँरीको पुछर हातमा लिई झ्याम्टाको तालमा नाच्न थाल्छन यसलाई सिलु क्षोम्बु भनीन्छ। दुलहीको बिदाईको समयमा दुलहीको माईतीको तर्फबाट सबैलाई खता लगाई बिदा गरीन्छ।
यसरी बिबाह सम्पन्न भएपछी जन्तीहरु दुलहीलाई लिएर दुलहाको घरमा फरकीन्छ र दुलहीको स्वागतको लागी नाच गान गरीन्छ यसलाई टशिसोलुप भनीन्छ। बिबाहभएको केही दिन पछी दुलहा दुलही लाई लिएर ससुरालिमा जाईन्छ यसलाई कर्म लोउ भनीन्छ।
बिबाहभएको केही समय वा बर्ष पछी दुलहीलाई माइतीहरुको तर्फबाट दाइजो दिने प्रचलन छ। यसलाई लारु तोङ्गु भनीन्छ। यसमा पनि बिबाह गरे जस्तै सम्पुर्ण प्रकृया अपनाइन्छ। सो अवसरमा भनिने मोलामा माइतीबाट यती धनमाल, अरु नाताहरुबाट यती धन दिएकोभनि सुनाईन्छ।
उपरोक्त चलन सोलुतिर गरिने बिबाहको परम्पारीक चलनहो भने खुम्बुतिर भने केटा र केटीको मङ्नी (लोङ्ज्यङ) हुनासाथ दम्पतीको रुपमा संगै बस्छन र यसरी बसेको केही बर्ष पछीमात्र बिबाह गरीन्छ यस बिबाहमा केटीलाई दाइजो पनि संगै दिएर पठाउछन।
माथी उल्लेखीत बिबाहाको थितीरितीहरु गाँउघर तिर अपनाईन्छ तर आधुनिक कालमा शहरीक्षेत्रमा रहेका शेर्पा समाजमा भने ठाउँ र समय अनुसार बिबाहको रितीथितीम केही फरक देखीन्छ। शहरीक्षेत्रमा बिबाह गर्दा नजीकका केही नाताहरु मात्र जन्ति गै दुलही ल्याउने र पछी दुलहा र दुलहीको तर्फ बाट स्ंयुक्त रुपमा बिबाहको भोज खुवाउने चलन छ। अझ छोटकरीमा बिबाह गर्नलाई केटा र केटी दुवै तर्फका मनीसहरु बोलाई टिकाटालो गरि सोही दिन भोज खुवाई बिबाह सम्पन्न गर्ने चलन पनि चलेको छ।
source: sherpaworld.com

शेर्पा नौरन

शेर्पाको जन्म (न्वरण्) सांस्कार
न्वारान
शेर्पा समुदायमा बच्चाको जन्मलाई खुसियालीको रुपमा लिइन्छ । बच्चाजन्मेको तीन देखि सात दिन भित्र राम्रो साईत हेराई लामा पुरोहीत बोलाई नया बच्चाको नामाकरण र सुत्केरी चोख्याउने कार्य गरीन्छ । बच्चाको नामाकरण साधरणतया शेर्पा भाषाका बारहरुको नामको आधारमा गरीन्छ जस्तो निमा, दावा, मिङमार, ल्हाक्पा, फुर्वा, पासाङ र पेम्बा । यसले गर्दा बहुसंख्यक शेर्पा पुरुष र नारीको नाम आपसमा मिल्छ।
नानीको न्वारानमा आफ्ना नातागोताहरु, साथीहरु र छिमेकीहरु जम्मागरि भोज खुवाउने चलन छ । नानीको न्वारानमा आएकाहरुले पनि नानीको लागी कोसेली वा खाम्मा केही रकम राखी बच्चाको हातमा दिई मुख हेर्ने र बच्चा तथा बच्चाको आमा बाबुलाई खता लगाई दिने चलन छ । शेर्पा समाजमा जन्म दिन मनाउने चलन छैन । गाउँघर तिर न्वारान गर्दा लामो रुखको बिरुवा ल्याई सो मा धजा टाँगी छोरा भए घरको मुल ढोकाको दायाँ तिर र छोरी भए बायाँतिर गाडने चलन छ, यसलाई गोतर भनीन्छ ।
Source : sherpaworld.com

solukhumbu

सोलुखुम्बु शेर्पाहरुको आदी थलो
सोलुखुम्बु शेर्पाहरुको आदी थलो - पासङ्ग ग्याल्जेन लामा-न्यूयोर्क अमेरिका
खुम्बु
बिस्वको सर्वोच्च शिखर सगरमाथा (क्षमूलोङमा) को काखमा अवस्थीत बर्तमानमा सगरमाथा राष्ट्रीय निकुन्जले ओघटेको सम्पूर्ण भुभाग लाई खुम्बु नामबाट चिनीन्छ । महालङगुर (नङ्पा ला) हिम्श्रीङ्खला र सगरमाथा (क्षमूलोङमा) देखि दक्षीण, तथा भोटेकोशी र इम्जाखोलाको दोभान् (लार्चा) देखि उत्तर तर्फको नाम्चे र खुम्जुङ गाउंबिकाश समिती अन्तरगतका ११४८ बर्ग किलोमिटर क्षेत्रफल भएको भुभाग लाई खुम्बु भनीन्छ । <...more...>

Nepali Anthem

NEPALI LYRICS
Sayau thunga phoolkaa haamee yautai mala nepali

Sarwabhauma bhai phailayakaa mechi mahakalee
Prakritekaa kotee kotee sampadako aachala

Beerharukaa ragatale swatantra ra aatala
Gyanbhumee shantebhumee tarai pahaada hemaala

Akhanda yoo pyaro hamro matrebhumee nepal
Bahul jaate bhashha dharma sanskritee chhan besaala

Agragame rastra hamro jaya jaya nepal
---

NEPALI LYRICS (Devanagari script)

सयौ थुङ्गा फूलका हामी एउटै माला नेपाली,

सार्बभौम भई फैलिएका मेची महाकाली

प्रकृतिका कोटीकोटी सम्पदाको आंचल,

बीरहरुका रगतले स्वतन्त्र र अटल

ज्ञानभूमि शान्तिभूमि तराई पहाड हिमाल,

अखण्ड यो प्यारो हाम्रो मातृभूमि नेपाल

बहूल जाति भाषा धर्म संस्कृति छन् विशाल,

अग्रगामी राष्ट्र हाम्रो जय जय नेपाल

ENGLISH TRANSLATION
We are hundreds of flowers, the one garland

- NepaliSovereign, spread out from

Mechi to Mahakali.
Amassing nature's millions of heritageBy

the blood of the braves, independent and immovable.
Land of knowledge, land of peace, Terai hills,

mountainsUndivided this beloved, our motherland Nepal.
Diverse race, language, religion, culture are so large

Our progressive nation, long live, long live Nepal

Monastries/ Gompas

About The Gompas (Monasteries ) of Sherpas
There are altogether 262 monasteries (including small ones) in the Sherpa region. They were constructed by those of the pions and devoted Sherpas who were adorned with good forlune and meritous deeds. Generally a monastery is a place where many monks live together, whereas Lha-kliang is a place where only sacred idols and scriptures are kept and no monks stay. But today the very connotation of the word monastery has changed and the meaning it once used to convey cannot be taken for granted any longer.There are different kinds of monasteries; some are big and some small. In the big monasteries. there are many monks. Monks will get a small amount of pocket money if the monastery is well off and rich with resources. On the other hand, monks would not stay long in a monastery which does not provide them with such pocket money. The Nunneries are totally separate from the monasteries and are run independently.In the bigger monasteries, they have their own separate rules and regulations. The authority holders are mainly the Lopon (the spiritual teacher), Umzed (monk who commands ritual or oral recitations), Gyerkod (one who enforces discipline in a monastery), and Nyerwa (tlie steward of a monastery). Lopon is the owner as well as the chief guru of the monastery. Umzed, since hè has to command every oral recitations and ritual practices, should be a proficient expert in these two particular fields. Gyerkod has to maintainthe discipline of the monastery; and so hè should be administrativcly judicious and domineering. Since Nyerwa is in charge of the whole property of monastery, hè usually manages the expenses of the monastery. The fate of the monastery depends largely on the commitment and efficiency of these four members. The presence and responsibility of these four members will change according to the specific
Pangbuche Monastery
This monastery is one of the ancient Sherpa monasteries in Sherpa community. It was established by Lama-Sangwa-Dorje in the 16th cen¬tury. A small stupa containing a relic ofSangwa- Dor/e and a robe which he used to hang on the sun-rays are preserved in this monastery. The main festival of the monastery is Dumchi, which they celebrate every year.Thame Monastery
This Nyingmapa monastery was established by Lama Sangwa-Dorje s brother, Lama Rolwa-Dorje, in 16th century for the household monks. However they started keeping monks in the 20th century. The main festivals of this monastery are Dumchi andMani-Rimdu, which are cel¬ebrated even'year.Jung Monastery This monastery is situated at Jung (Junbesi) and is known as Dondup-Choting. It was built in 1636 by Lama Dorje-Zangpo,from the lineage of Nyangral-Nyima- Woser. Unfortunately, the monastery was destroyed by fire in the 18th century. Lama Pema-Thutop and Lama Dorje-Jiktal {father and son} reconstructed the monastery. By the year 1914 the monastery was reconstructed by Lanta-Sanggye-Tempa. This monastery is one of the oldest Sherpa monasteries in Solu. The monastery owns the Kuchap-Tergna, two sets of Kan-gyurs,and a set of Ten-gyur (more than 433 volumes in total). Dumchi is celebrated every year at this monastery.
Jung Monastery This monastery is situated at Jung (Junbesi) and is known as Dondup-Choting. It was built in 1636 by Lama Dorje-Zangpo,from the lineage of Nyangral-Nyima- Woser. Unfortunately, the monastery was destroyed by fire in the 18th century. Lama Pema-Thutop and Lama Dorje-Jiktal {father and son} reconstructed the monastery. By the year 1914 the monastery was reconstructed by Lanta-Sanggye-Tempa. This monastery is one of the oldest Sherpa monasteries in Solu. The monastery owns the Kuchap-Tergna, two sets of Kan-gyurs,and a set of Ten-gyur (more than 433 volumes in total). Dumchi is celebrated every year at this monastery


Tengbuche Monastery
Tengboche monastery has been the heart of Sherpa culture since 1916. The first celibate monastery in Solu-Khumbu, it is a community of about 40 taw (monks) under the leadership of the Abbot, Tengboche Rinpoche (Reincarnate Lama). This construction of this monastery was started in 1916 by Jatang-Chotar (Lama-Gulu) and was completed in 1919. It is one of the most famous monasteries in the world.Gyenpo-Sherap-Chepal from Nauche, Lama Karma from Sola, and Taktokpa Kunjang from Khumjung were the main people who helped finance the construction of the monastery. The 1934 earthquake gave one of most devastating results by toppling down the monastery over the founder Lama Gulu. who died a few days after the disaster.In 1989 the monastery was burnt-down by a result of a faulty electric system. After that many indigenous Sherpas, foreign institutes and Sir Edmund Hillary financially helped in the reconstruction. The present monastery was completed in 1993 after a difficult and tiresome renova¬tion.The main festival of this monastery is Mani-Rimdu, which lakes place in autumn. Since the monastery is on the Everest trekking route, many foreign visitors use the opportunity to visit this monastery every year.For more info about: http://www.tengboche.org/
Ven. Lama Ngawang-Norbu-Zangbu (Lama Gulu)
Lama-Gulu was bom in Khumjung village ofSolu-Khumbu in 1850. He had three sons and three daughters. His wife's behaviour being quite uncompromising, his household life proved short mid unsuccessful. Five among six of his children died.In 1916 he started constructing Tengbuche monastery which was completed in 1919. He died in the 1934 earthquake.
Jyalsa Sherpa MonasteryIn the beginning of the 19th century, Lama Pema- Sang-ngag-Tenzin, established Jyalsa monastery at the centre of Solu. In the beginning of 20lh century fire burnt down the monastery and his son Ratna-Chewang reconstructed the monastery which was bigger than before. Again in 1934 an earthquake damaged the monastery. Karma Donten, the great grand son of Ratna-Chewang, repaired the monastery again and was well equipped by his son Lama Ngawang-Sherap. Lama Babu. son of lateNgawang-Sherap started Guru Tsen-gye dance {the eight manifestation of padmasamvabha} and Chechu-Cham annually from 1992. He started Ngingmapa Buddhist School at the monastery.
Chiwang Monastery
The Chiwang monastery, established in 1925 by Lama Sangye Tenpa, is one of the biggest Nyingma Sherpa monasteries in Solu. In the begin¬ning Sangye-Tempa gathered fifty monks himself and provided all ne¬cessities for them. Later, because of the poor policy of Nepal Govern¬ment in I960, the monastery could not be maintained properly.The main festival of this monastery, Mani-Rimdu, is celebrated in the autumn. Every year the number of the tourists increases. It takes three hours to reach this monastery from Jung [Junbesi] and Phaplawa [Phaplu]For more info about: www.chiwongmonastery.org
Late Lama Sanggye Tempa was bom in 1857 in Jung (Junbesi) Solu Khumbu. In 1914 he renovated Jung monastery and in 1925 established Chiwang Monastery-He was also a potential administrator with dynamic personality who reigned the administrative system of Solu Khumbu as a ruler at that time. He passed away at the age of 83 in the year 1940.
Phungmoche Monastery & Himalayan Sherpa Buddhist School
The founder of Phungmuche monastery was the late Lama Ngawang Yonten Gyatso. It was constructed in 1938 with the help of the indigenous Sherpas. After his death in 1956 the condition of monastery degenerated, but Lama Ngawang-Zinpa and his brothers renovated the monastery again in 1981.Besides the monastery, they started a modern educational institute "Himalayan Sherpa Buddhist School" in 1992. The school is being supported by Friends of Nepal, Munich, Germany. This school has been a great help for local students.It is a 5/6 hours walk from Phapla\va (Phaplu) & 1 Vz hours from Jung (Junbesi) to visit this monastery & school.
Takshintok Monastery
It is situated in Takshintok and constructed in the year 1948 by Lama Togden Chultim of Sho-rong with the help oj local people. It is a Nyingmapa monastery1. Later on his disciple Geshe Jyangchup-Tsultim went to Kham to study Nyingmapa Buddhism. After completing his study he started teaching the other people and other improvements were made. A separate monastery' for nuns is also situated next to it. If is on the way to Mt. Everest and an exact copy of this monastery is also built at "Little World Museum of Man " in Japan. It is popular around the world too. Lodges, and tourist camps are located in this area. It takes five hours walk to. East from Jung /Junbesi and jive hours from Paplawa /Phaplu
Mentok-Pakye Monastery
This Nyingmapa monastery was established by Lama Karma (Sherpa), the disciple of Ratna Chewang in the year 1923. In 1931, many disciples were gathered and progress was made in the spir¬itual field. His son Ngawang Cheten also gave much emphasis on the welfare of the institute. But after the death of Lama Karma the situation of the monastery remain degraded and unsatisfied. Later on in 1996 a new Buddhist school was established and the devel¬opment increased.
Serlo Monastery
Serlo monastery is near Jung [Junbesi]. This mon¬astery was established in 1957 by the Khenpo Sangye Tenzing Sherpa. In 1959 he founded a higher educational centre for Nyingmapa study. It was running smoothly for 24 years, but after the death of the Lama, the school began facing many obstacles. In 1995 his dis¬ciple Yen. Pema Tharchin Lama registered the same institute as "Himalayan Buddhist Academy". He began to enroll new students and additional developments were made.A lot has been done for those foreigners who are interested in medita¬tion. S.T.D, I.S.D. telephone, fax service and Dharma books are avail¬able.
Kilkhor-dingma Sherpa monastery
Kilkhor-dingma monastery was established by Lama Doowa (Sonam-chode'), and his son Lama Rang-dol in 1967. From 1971 they started the Dumchi [festival] and from 1996 they began Manirimdu. This Nyingmapa monastery is in Okhal-dunga district. This is the biggest monastery in this area. The place is an important resort for tour¬ist attraction.

Thothong monastery
Thothong monastery is situated 40 kilometres away to the west from Shar-Khumbu and is a retreat centre for Sherpa practitioners. It was built in 1947 by Lama Da-kyipa. It was again renovated in 1993 by Lama Chojor. Today the monastery has become the main religious cen¬tre in the region.


Source: The The Sherpas and Sharkhumbu by Sherpa Thupten Lama