Department of Mool Shastra

Department of Sampradaya Shastra

Sakya School

Department of Sakya Sampradaya was established in 1967 to preserve and disseminate the valuable traditions of Path and Fruition that has descended from Nalanda tradition.


The founder of this school was the great master Khon Konchog Gyalpo (1034 A.D.). He received the teachings of Path and Fruition from the great translator Drokmi Shakya Yeshe (992-1074), which was transmitted from Acharya Dharmapala, then the abbot of Nalanda University. From the doctrinal point of view the tradition traces its origins to the Indian Yogi Virupa and then through Gayadhara. Drokmi travelled to India where he received the teachings on the Kalachakra, the Path and Fruition, and so forth from many Indian masters. He returned to Tibet and started the teaching this tradition. Khon Konchok Gyalpo established a monastery on the top of white place in the Tsang province of Central Tibet. Therefore it was called Sakya, and the Sakya school name was recognized in Tibet.

The theme of this school is the practice of tantric system of theory and meditation practice described by the great Indian master Virupa. He introduced the essence of all the Buddhist tantras in general and the practice of Hevajra Tantra in particular. It is a synthesis of the entire paths and fruits of both sutra and tantra teachings. The philosophical viewpoint expressed in the Path and Fruition doctrine is inseparability of samsara and nirvana. According to this view, the mind is the root of both samsara and nirvana. When obscured, it takes the form of samsara and when freed of obstructions it is nirvana. Hence, the reality is that a person must strive through meditation to realize their inseparability.

The five great masters of this school were Sachen Kunga Nyingpo (1092-1158), Sonam Tsemo (1142-1182), Dakpa Gyaltsen (1147-1216), Sakya Pandita (1182-1251) and Chogyal Phakpa (1235-1280).

The sub-schools within the main School are Ngor and Tsar Lineages. Ngorchen Kunga Zangpo (1382-1457) and successive masters such as Konchok Lhundrup, Thartse Namkha Pelsang and Drubkhang Palden Dhondup have come to be known as the Ngor lineage holders. The lineage led by Tsarchen Losel Gyatso (1502-56) is called the Tsar lineage. The main teaching and practice of the Sakyapa is called Lamdre, the Path and Fruition.

Faculty Member

Nyingma School

Department of Nyingma Sampradaya was established in 1967 functioned as, then caused Central Institute of Higher Tibetan Studies, and a special wing of Sampurnanand Sanskrit University, Varanasi Nyingmapa is the earliest school of Tibetan Buddhism founded by the great Indian master Shantarakshita and Padmasambhava.


The King Trisong Deutsen invited the great Oddiyana master Padmasambhava to Tibet in the year 810 A.D. He translated many Vajrayana texts and turned the wheel of Dharma of the Secret Mantra at Samye monastery. He preached esoterically many Vajrayana teachings to his special disciples including the King and his twenty-five followers. Gradually, the transmission developed as the school of secret mantra known as Nyingmapa. He introduced the Dzogchen teaching, that is recognition of the nature of mind, especially its fundamental aspect called the pristine awareness. This great tradition flourished through Guru Padmasambhava, Vimalakirti, and the great translator Vairocana. Later the great master Lonchen Rabjampa systematized the Dzogchen teaching into a integrated philosophical and contemplative system. These teachings developed for over hundreds of years, and the forty-second King of Tibet Tri Ralpachen contributed greatly to the expansion of the Dharma by implementing many new codes of conduct for the lay people in the matter of their treatment of the monastic orders, such as certain the numbers of monks to be taken care by one family and so on. He also prepared new rules for translation of the teachings and established a few new monasteries.

The Ngagyur or the old translation teachings, since its establishment by Acharya Shatarakshita, Guru Padmasambhava and King Trisong Deutsen, passed through three different stages—the Nyag, Nub and Zur eras—upheld by successive generations at each stage. The Tertons or Treasure Revealers have rediscovered the hidden teachings, which were buried at safe places in order to protect them from damage and defilement by the Guru himself. During the seventeenth and eighteenth centuries the ancient Nyingmapa's School came to be gradually divided into six separate monasteries. Each monastery had hundreds of branches. The monastery like Mindrolling and Dorjedrag were established in the Central Tibet, Shechen and Dzogchen were founded in Central of Kham or Eastern Province while Kathog and Palyul were established in the south-eastern part of Upper Kham. Presently, these monasteries are re-established in south India, Mysore, and north in India at Dehradun, Shimla and so forth.

The tradition is constituted by the great masters like Longchen Rabjampa, Rangzom, Jigmed Lingpa, Ju Mipham and so forth. The school took up both philosophical and Tantrik study of the entire teachings of the Buddha included in the nine Yānas (Vehicles). Its emphasis is on the meditational practice of the three inner Tantras. Dzogchen, the great perfection became the central theme of teaching and the path of practice.

Faculty Member

Gelug School

Department of Gelug Sampradaya was established in 1967 to preserve and disseminate the valuable tradition of Kadampa, which had come down from the great Indian master Atisha.


The Gelug School established by the great Acharya Je Tsongkhapa Lobsang Dakpa (1357-1419). He was born in the Tsongkha region of Amdo province. He was ordained at the age of three by the fourth Karmapa and received the novice vows at the age of seven. Tsongkhapa travelled within Tibet extensively and studied with masters of all existing Tibetan schools and mainly from the Kadampa masters. Atisha (982-1054), the great Achårya of Vikramshila of India was invited to Tibet in 1039 and taught the teachings of both sutra and tantra. His lineage of the teachings that was later transmitted through Khuton, Ngok Lotsawa Loden Sherab (1059-1109) and Dromtonpa Gyalwai Jungney (1005-1064) is known as Kadampa tradition.

Je Tsongkhapa's had many disciples; such as Gyaltsab Dharma Rinchen (1364-1432), Khedrub Geleg Pelsang (1385-1438), Gyalwa Gendun Drup (1391-1474), Jamyang Chojey Tashi Palden (1379-1449), Jamchen Chojey Shakya Yeshe, Je Sherab Singe and Kunga Dhondup (1354-143S) were the most famous disciples.

Tsongkhapa founded Gaden monastery in 1409. The Gelugpa School was founded as the school's original name Gadenpa. The monastery was divided into two colleges, Shartse and Jangtse. Other major monasteries of this school are Drepung, Sera, Tashi Lhunpo, Gyutod and Gyumed. One of his disciples, Jamyang Choje Tashi Palden founded the Drepung monastery in 1416. The two main branches of this monastery are Loselling and Gomang. Another disciple of Tsongkhapa, Jamchen Choje Sakya Yeshe established Sera monastery in 1419 consisting two divisions of Sera Jey and Sera Mey.

Gyalwa Gendun Drup, the first Dalai Lama, founded Tashi Lhunpo monastery at Shigatse in 1447, which became the seat of the Panchen Lamas. Monks in these monasteries mainly studied the sutra teachings, while the mantra teachings were mainly practiced in two other monasteries viz., Jey Sherab Senge established Gyumey, the lower Tantric monastery in 1440 was and Gyuchen Kunga Dhondup founded the Gyutod, the upper Tantric monastery in 1474.

The central tenets of the Gelug school consists of The Stages of the Path to Enlightenment (Lamrim) based on the teaching of great Indian master Atisha (11th century), The union of the practices of Sutra and Tantra are the key focus of this school to the realization of the bliss and emptiness. The monks of this school learn five major sciences i.e. Abhidharmakosh, Pratimokshasutra, Pramanavartika, Abhisamayalamkaraprajnaparmita and Madhyamkavatra.

Faculty Member

Kargyud School

Department of Kagyu Sampradaya was established in 1967 to preserve and disseminate the valuable tradition came from the great Indian Siddhas Naropa and Maitripa.


The Kagyupa school of Tibetan Buddhism started from two different primary sources: Marpa Lotsawa (1012-1099) and Khyungpo Nyaljor (978-1079). Marpa Lo-tsa-wa was the founder of the earlier tradition. He studied under Dromi Yeshi (993-1050 and took the training of translation. Later he travelled to India three times, and four times to Nepal in order in search of the true teachings. He studied under many Indian masters, but mainly under the great adept Acharya Naropa and Maitripa. Marpa had directly received the lineage of tantric teachings of Illusory Body and Consciousness Transference, Dream, Clear Light, and Inner Heat from Naropa (1016-1100). Naropa himself also directly received these teaching from his master Tilopa (988-1069) and Tilopa received it directly from the Buddha Vajradhara. These great teachings were then brought to Tibet by Marpa, and later transmitted it to his foremost disciple Milarepa (1040-1123). Milarelpa was the only Tibetan Yogi Master who achieved Enlightenment in his very life by practicing the secret Mantrayana system.

Milarepa was the one master who carried on Marpa's meditation lineage and others such as Ngog Choku Dorje, Thsurton Wangey and Meton Chenpo furthered Marpa's teaching lineages. Thus, the dual system of philosophical meditation trainings was established in Kagyupa School. The great teacher Gampopa (1084-1161) and Rechungpa (1084-1161) were the well-known disciples of Milarepa. Gampopa received the Mahamudra teachings and practice instructions on the Six Yogas of Naropa from Milarepa and synthesized them into one lineage. This lineage came to be known as Dakpo Kagyud, the mother lineage of the Kagyud tradition.

Shangpa Kagyud, one of the two original forms of the Kagyud tradition, was founded by Khyungpo Nyaljor (978-1079), he went to Nepal where he met Acharya Sumati. He received training in translating texts from him and later travelled to India. After he met with over hundreds of Indian scholars, and imbibed various philosophical and secret mantra teachings from them, He mastered the entire exoteric and esoteric doctrines. His main teachers are known as Sukhasiddha, Rahulagupta and Niguma, the consort of Naropa. Later this lineage is known as the Shangpa Kagyud tradition.

Dagpo Kargyud tradition itself has twelve branches. It has also four major schools and eight sub-schools. The fundamental principle of this doctrine is the practice of Mahamudra and the six main teachings of Naropa. Among the four schools, Kamtsang Kagyud was founded by the first Karmapa Dusum Khyenpa. Barom Darma Wangchuk established the second Barom Kagyud. Zhang Tsalpa Tsondru Drakpa founded the third, and Tsalpa Kagyud and Phagmo Drupa established the fourth Phagdru Kagyud.

The eight smaller Kagyud schools are Drikung Kagyud which was founded by Drigung Kyobpa Jigten Sumgon; Taklung Kagyud established by Taglung Thangpa Tashi Pal; Throphu Kagyud was founded by Gyal Tsha and Kunden Repa; Drukpa Kagyud established by Lingre Pema Dorje and Tsangpa Gyare Yeshe Dorje; Martsang Kagyud was founded by Marpa Drubthob Sherab Senge; Yelpa Kagyu was established by Drubthob Yeshe Tsegpa; Yazang Kagyud was established by Sharawa Kalden Yeshe Senge; and Shugseb Kagyu was founded by Gyergom Chenpo. The different sub-schools have arisen on the basis of difference in individual approaches to the fundamental teachings. Mahamudra, the unique feature of Kagyud tradition can be explained according to interpretations of both Sutra and Tantra. Both aspects of the teachings are aimed at direct understanding of the real nature of the mind, the clear light.

Faculty Member

Department of Bon Sampradaya Shastra


Tonpa Shenrab Miwoche and the History of Bon : Bon is the ancient autochthonous pre-Buddhist religious tradition of Tibet, still practiced today by many Tibetans in Tibet and in India. The founder of the Bon religion in the human world is Tonpa Shenrab Miwoche.

According to traditional biographical account, in a previous age Shenrab was called Salwa and studied the Bon doctrines with his two brothers Dagpa and Shepa in the Sidpa Yesang heaven under guidance of the Bon sage Bumtri Logi Cesan. After finishing their studies, the three brothers visited the God of Compassion, Shenlha Okar, to ask him how they could alleviate the suffering of sentient beings. Shenlha Okar advised them to act as guides to mankind in three successive world ages. Dagpa taught in the past world age; Salwa manifested as Tonpa Shenrab Miwoche and is the teacher and guide of the present world age; the youngest brother, Shepa, will come to teach in the next world age.

Tonpa Shenrab descended from the heavenly realms and manifested at the foot of Mount Meru with two of his closest disciples, Malo and Yulo. Then he took birth as a prince, the son of King Gyal Tokar and Queen Zanga Ringum, in a luminous garden full of marvelous flowers in a palace south of Mount Yungdrung Gutseg, at dawn on the eighth day of the first month of the first wood male mouse year (1857 B.C.). He married while young and had children. At the age of thirty-one he renounced his worldly life and started to practice austerity and teach the Bon doctrine. Throughout his life his efforts to propagate the Bon teachings were obstructed by the demon Khyabpa Lagring, who fought to destroy Shenrab’s work; eventually he was converted and became Shenrab’s disciple. Once, Khyabpa stole Shenrab’s horses and Shenrab pursued him through Zhang Zhung into southern Tibet. Shen-rab entered Tibet by crossing Mount Kongpo.

This was Shenrab’s only visit to Tibet. At that time the Tibetans practiced ritual sacrifices. Shenrab quelled the local demons and imparted instructions on the performance of rituals using offering.

Eighteen hundred years after the passing of Tonpa Shenrab, Mucho Demdug came from heaven to Olmo Lung Ring as the speech emanation of Tonpa Shenrab. Mucho Demdug turned the wheel of Bon so that all the teachings of Tonpa Shenrab would be organized and classified. He taught many students, the best known of which are refered to as the Six Great Scholars or the Six Ornaments of the World. They translated the Bon teachings into their own languages and spread them throughout their native lands. The Six Great master are Mutsa Tahe, Tritok Partsa, and Huli Paryag from Tagzig; Lhadag Ngagdo from India; Legtang Mangpo from China; and Sertok Chejam from Trom. Later, in the eleventh century, the great treasure reaver Tentron Chepo, also known as Shen Chen Luga (A.D. 969-1035) and others recovered many of these hidden treausures of Bon. Shenchen Luga and many disciples, but three of them (Dru Je Yungdrung, Zhu Ye Legpo and Paton Palchok Zangpo) are considered his many successors. The first is Dru Je Yungdrung Lam, who established the Yeru Wensa Kha monastery in A.D. 1012 in the Tsang province of Tibet. Yeru Wensa Kha became a center of Bon education. Unfortunately Yeru Wensa Kha Monastery was destroyed by flood and landslide. Inorder to preserve the Bon traditions for the benefit of all sentient beings, Nyamed Sherab Gyaltsen (1356-1415) in 1405 to established a new monastery, known as Tashi Menri Ling, in Tobgyal village of Tsang Province. Since then, Menri monastery has become known as the “Mother Monastery” of all Bonpos.

When the Chinese annexed Tibet in 1959, many bonpo monks and laypersons went into exile in India and Nepal.

In 1967 H.E. Yongzin Tenzin Namdak Rinpoche established the “New Tobgyal Bonpo Settlement “of Dolanji, in Himachal Pradesh in India. And H.H. the 33rd Menri Trizin Rinpoche build the Bonpo monastery at Dolanji.

In 1978 the Bon Dialectic School, which offers the full traditional training of Yeru Wensa Kha and Menri, was established at Menri Monastery. His Holiness the 33rd Menri Trizin takes care of the requirements for the young monks and monks graduate from Bon Dialectic School at Menri, receiving Geshe Degree.

The Bonpo-department at Central Institute of Higher Tibetan Studies (CIHTS) was established in 1990 under the guidance and supervision of His Holiness the Dalai Lama, in order to preserve the Tibetan indigenous religion. Initially we started this department with only one teacher i.e. Geshe Goring Tenzin Chogden and four students, Drugse Tenzin, Kalsang Norbu, Tsewang Gyalpo and Tsewang Paljor. Currently we have almost 35 students and five teachers in our Bonpo department and many students had already graduated from here and are engaged in social welfare in different part of the societies.

Research Project

  1. Student
    Acharya passed from CIHTS and after entrance test passed candidates are provided M. Phil course for 1.5 years.
    Also M.Phil passed from CIHTS are provided direct admission in Ph.D. for 3 years course.
    Currently we have one student from our Sampradaya who is doing Ph.D.
  2. Outside Students (Foreigners)
    CIHTS receives foreign students as on-degree casual researchers and CIHTS also receives foreign scholars under various Central Exchange Programmes through the Indian Council of Cultural Religions (ICCR) and University Grant Commission (UGC).

Aims & Objectives

Imparting the knowledge of the tradition and the religion of Youndrung Bon in a systematic and modern way to the students of the department with the aim of preservation and propagation of the religion and the tradition of Youngdrung Bon, the most ancient religion and culture of Tibet, is the heart of the objectives of the Department of Youngdrung Bon.

Faculty Members

Department of Education

Centre for Teacher Education(CTE)

Following courses are provided by the Centre for Teacher Education under the Department of Education

Courses & Curriculum

  • Innovative B.A. B.Ed. Integrated Course
  • Innovative B.Sc. B.Ed. Integrated Course
  • B.Ed. (2 Year Course)


Scholastic and non-scholastic activities: (Will be reported by CTE form time to time.)

Future Plan

The department is going to provide sooner or later a need based course "Innovative M.Ed. Programme". The duration of the course will be of 2 years which is spread over semesters.

Department of Tibetan Traditional Painting

Department of Fine Arts was established in 2008 to preserve and promote the Cultural Heritage of Tibetan Arts and Tibetan traditional fine arts, which are deeply rooted in Buddhism.


The origin of Tibetan arts of making tools, buildings and other necessary equipments goes back to the reign of Tibetan King Nyatri Tsenpo (27 BC).

It is said that the formal arts based on Buddhism came into light during the 28th King Lha-tho-ho ri-nyen-tsen. Later in the 7th century, Tibetan arts developed with the royal matrimony with the Kings of Nepal and China. With the marriage of Tibetan King Songtsen Gampo to the princesses of Nepal and China had played a vital role in spread of Buddhism and Buddhist based arts in Tibet.

The emperor Trisong Detsen, invited many Indian Buddhist scholars to Tibet and with their help built the first ever Buddhist monastery in Tibet, which had blended architectural styles of India, Tibet and China. With this developed the art of making idols and drawing the scroll and wall painting of the Buddha, the deities and the greats Buddhist masters of India and Tibet.

From these different styles of fine arts, Tibetans have developed their own traditions of style. Later they are known by the tradition of Men-Lug (sman lugs), Khen-Lug (mKhan Lugs) and Karma Gardis (karma sgar bris).

Faculty Members

Department of Sowa Rigpa

Department of Sowa Rigpa, Tibetan Science of Healing, Central Institute of Higher Tibetan Studies was established in 1993 to fulfil the following objectives:

  1. To preserve the Tibetan art of healing and promote/contribute better health care of the society.
  2. To teach and provide opportunity to study the knowledge of Tibetan Medicine for the younger generation of exiled Tibetan community, trans-Himalayan people and foreign scholars and students who are interested in Tibetan arts of healing.
  3. To equip and prosecute further research on ancient Tibetan art of healing in order to upgrade the unique medical system. Sowa Rigpa or the science of healing has a long history in Tibet. It is an indigenous medical system of Tibet. Sowa Rigpa is greatly influenced by religion, culture, way of life and environment. It is mainly based on Bon and Buddhism.

The centuries-old traditional medical system that deals a complex approach to diagnose the illness by examining urine, pulse, tongue and eyes. With the pulse diagnosis it is possible to check the balance of the three basic energies mentioned earlier, as well as the condition of the different organs. The medicines in this tradition are prepared from natural elements, e.g., herbs and minerals. Physical therapies such as massage, acupuncture and moxabustion are practiced to treat illness.

Sowa Rigpa medical system is based upon a combination of the Indian, Persian, Greek, the indigenous Tibetan, and Chinese medical systems. It is widely practiced in Tibet, India, Nepal, Bhutan, Ladakh and Indian Himalayan regions, China and Mongolia as well as in parts of Europe and North America recently.

Prior to the induction of Buddhism to Tibet, Shenrap Miwoche, the founder of Bon religion taught Bhum-shi, the main medical text, which is studied in some parts of India, Tibet and Nepal. Among the twelve fields of science Phen-Shes-sMen-Ched was considered as the basic text of the science of healing.

After the arrival of Buddhism in Tibet, this medical system embraced the traditional Buddhist beliefs that all the illnesses are the results of the "three poisons" of the mind: ignorance, attachment and hatred. The disease can be the result of the imbalance of these three energies i.e. Wind energy, Bile energy and Phlegm energy.

Wind energy is present in the nervous system, the sensory functions, breathing, digestion, movement and circulation. Wind energy also regulates the mental comfort and stress.

Bile energy controls the regulation of heat in the body, liver function and blood circulation. Phlegm energy regulates the cold energy in the body. It also regulates the fluids, hormones and the lymph system. These three energies are the result of emotions and fundamental attitudes that are conditioned by primordial ignorance. When the basic energies are imbalanced by emotions, seasonal changes, diet or behavior, they can give rise to many different kinds of disease.


After the Bon medical tradition, Tibet saw the emergence of new medical tradition with the visit of two Indian physicians Vijay-gaje and Bimala-gaje in the 4th century, during the reign of the 28th king of Tibet, Lhathothori sNyentsen (374-492) The king invited them to his court. Vijay Gaje was married to the princess Lhacham Yedkyi Rolcha. They had a son called Dung-gi-Thorchogchen. Later he became first Tibetan physician. However, the practice was confined only to the king's court.

During the reign, Songtsen-Gampo the great (617-650) and Trisong-Deu-Tsen ( 742 AD) invited several foreign physicians, Dharma Raj, Hashang Maha Kyinta Santigarbha, Guhevajra, sTong-gSum-Gangva, Hashang-Bal, Hangti-Pata, Hala-shanti, Seng-mDo-Vod-chen Khol-Ma-Ru-Tse, Dharm-Shila from India, China, Persia, Drugu, Dolpo and Nepal respectively. Eventually, the first International conference on Tibetan medicine was held at Samye monastery in the year 728. This conference was participated by Yuthok Yonten Gonpa-I, Drangti-Gyalnye-Kharphuk and many other renowned Tibetan physicians.

The great Rinchen Sangpo (958-1056) translated Astangahrdayam by Vagbhata in to Tibetan.

Yothog Yonten Gonpo-I, went to Konpo and established there the first medical institution called Ta-Na-Dug medical college, which is considered to be first medical school in Tibet. The tradition of conferring different degrees like sMen-Pa-bDus-Ra-Wa, Ka-Chu-Pa, Rab-Jams-Pa, and Bhum-Ram-Pa were also instituted during that period. Many scholars believe and consider that he was the basic architect of the rGyud-Shi.

Yuthog Yonten Gonpo-II (1126-1202) composed rGyud-shi based on the draft of the text of the Yuthok-I of the eighth century, which eventually became the principal text for all Tibetan Medical practitioners, except some ¬Bhum-shi practitioners in India, Tibet and Nepal. Eventually, few new traditions emerged from the 14th century.

In the 17th century, during the reign of the fifth Dalai Lama many medical schools like Sorig-Drophen-Ling, Drangsong-Duspai-Ling, Lhawang-Chok school and Sangphu-Nyima-Thang school were established after his enthronement

The Regent Sangye Gyatso (1653-1705) sought to standardize the theory and practice of medicine in conformity with the wishes of the fifth Dalai Lama, and established the Chogpori College of Medicine on the Iron Hill adjacent to the Potala Palace. He composed a number of medical works including a famous commentary on the rGyud-shi called Vaidur-sNyonpo and executed 79 Medical paintings.

During the thirteeth Dalai Lama, (1895-1933) a new college of medicine and astrology called sMen-Tsee-Khang was established in Lhasa in the year 1916. At present this institute is one of the premier medical institutions in Tibet and China.

At present there are quite a few Sowa Rigpa Tibetan Medical Institutes functioning in modern Tibet and India. These institutes are devoting their energy to preserve this unique healing system for the benefit of mankind.

Research Projects

  1. Effect of Bhot herbal compound on abdominal disorder, Management of hepatitis and liver disorders. Research on Diabetes Mellitus.
  2. Women's Health, jointly with Dr. Lesie R.Jaffe,USA and Dr. Tsering Youdon, BTMS.
  3. "Comparative study on rGyud-shi.
  4. Drug standardization (Tibetan Medicine).
  5. EDMG Project: A project to protect the medicinal herbs found in the Himalayan region on 16,000 ft above sea level in Tawang, Arunachal Pradesh, at a space of 5.47 acres.

Scholarly Assistance

Department faculties are engaged with the exchange programs and lecture series to the national and international Universities such as Emory University USA, Tasminia University Australia, Smith College USA, Wankong Digital University South Korea etc.


  1. Clinic, contributes to the better health of the society and facilitate the students for practical course.
  2. Pharmacy: Pathology Lab: The objective to establish the lab is to make the students familiar with the modern medical technology.
  3. Medicinal Herbal Garden: A herbal garden called Kalachakra Medicinal Garden has been established to grow medicinal herbs for practical purposes as well as to study the possibility of planting more herbs in this environment. More than a hundred variety of herbs has been planted in this garden. It is also the aim that the students may be taught to identify the herbs, their characteristics and places where they could be found in India.

Faculty Members

Department of Bhot Jyotish Vidya

Department of Bhot Jyostish Vidya, Tibetan Astrology at Central Institute of Higher Tibetan Studies was established in 1993 to preserve and promote the Tibetan tradition of Astrology, and conduct research in this field to enrich the science.

The Tibetan astrological sciences can be classified into three categories: astronomy (skar-rtsis) and elemental astrology ('byung-rtsis) and divination and prediction purpose (gyang char). Both skar-rtsis and 'byung-rtsi are blends of Indian, Persian, Greece and Buddhist traditions. Tibetan 'byung-rtsis is the ancient art of calculation and elucidation of celestial phenomena. The Tibetan system of astronomy, skar-rtsis, is the study of cosmology. This system draws from the Kalachakra Tantra. Therefore, it is the very important for yogis to master dkar-rtsis for the practice Kalachakra Tantra.

Dbyangs-char, is a different form, which assigns a different vowel to each of the days of the month. On this bases it calculates its effect on births, deaths, marriages and prolonged illnesses and so forth.

Tibetan astrology plays a vital role in the daily life of men and women is such occasions as birth, marriage and death, in determining the auspicious time for setting art in journey, etc.


Before the introduction of Buddhism in Tibet, Bon religion formed the basis of Tibetan astrology. Bon acknowledges the five elements and use a system of astrological prediction and divination.

Tibetan King Namri Songtsen, father of the great Songtsen Gampo, sent four brilliant young scholars to China to study astrology. They introduced new elements in Tibetan astrology. However, during that time writing was not in vogue, therefore, the information was preserved orally.

In 7th century, The King Songtsen Gampo, married the Chinese princess, Kong Ju, who introduced Chinese Classical Elemental Astrology in Tibet.

During the reign of the emperor Trisong Detsen, development of Tibetan medicine, astrology and Buddhism reached new heights. This period can be called the golden period of Tibetan history. The high standard set by Indian and Tibetan scholars at this period survived for centuries

In 11th century AD, Sri Kalachakra Tantra, was translated from Sanskrit into Tibetan. This Buddhist Tantra text became the basis of modern Tibetan Astrology, which led to the formulation of the Tibetan almanac.

In the 17th century, Tibetan astrology was raised to its previous glory under the leadership of H.H the Fifth Dalai Lama, Ngawang Lobsang Gyatso. His regent, Desi Sangye Gyatso, compiled Tibetan astrology, which has remained useful as a handbook for Tibetan astrologers.

Research Projects

  1. Research on preparation of a modern Almanac by bringing the Tibetan Almanac closer to Indian Panchang.
  2. Compilation of texts related to Tibetan Astro-science from the Kagyur, Tangyur and Sungbums make it available to students and scholars.

Scholarly Assistance

Faculties of this department engage in teaching the students of exchange programme from Smith College, USA and Tasmania University, Australia.

Faculty Members