ASURA GUFA, Pharphing / Yangleshod
27.600000,85.266700
Description
A relatively small, modified natural temple cave (4 m long and 2.2 m high) in Palaeozoic limestone, is used a religious show cave famed as a troglodyte meditation retreat associated with Guru Rinpoche Padmasambhava (note 1). ETYMOLOGY: Among Nepali (Gorkhali) speakers the cave is known as Gorakhnatha Gufa and in Newari as Gorakshanathako Otar. Tibetan speaking people refer to the cave as 'Asura'i brag-phug' [a su ra'i brag phug'] or call it sangs rgyas gnyis pa'i sgrub phug (pronounced: Sangye Nyipa'i Drug Phug), the Second Buddha's practice Cave. DOWMAN (1981: 256) calls this item Upper Meditation Cave of Yangleshöd. DUCLUZAUX (1993d: 32) refers to the Asura (Pharphing) as one of two unidentified temple caves (the other is obviously the –>Shikar Narayan Gufa) of which one or the other lies at an elevation of 1620 m and 1650 m asl on a flank of »la crête de Caukhel Dara« (note 2). SITUATION: At a travelling distance of 15 km or 18 km from Kathmandu city south towards Dakkhin Kali (N27°35'40”: E085°15'50”) and about 150 m on foot above the Narayan temple (note 1) at Pharphing. The cave (note 2) is reached by a flight of steps which also lead up to the left side of Bajrajogini (Vajra Yogini) temple (note 3). CAVE DESCRIPTION 1985: »The linear cave is 4 m long and 2.2 m high. Again, the continuation is covered by an altar beyond which the further prolongation of the cave can be seen and the fresh air is felt« (CÍLEK et al. 1989). CAVE DESCRIPTION 1992: Both the Asura Gufa (Pharphing) and the –>Narayana Shikar Gufa consist of a meandering cave passage (1.5 m wide and 3 m high, dipping north) abandoned by flowing water. Both caves are obstructed 5 m in by an altar. In the upper cave (aka Asura Gufa), into which Padmasambhava sojourned, an air current was felt (note 4). CAVE DESCRIPTION 1997: There's a beautiful view from the platform in front of the cave where a slightly larger than man-high and door-wide cave entrance gives access to a thoroughly soot-blackened cave chamber is overladen with religious paraphernalia (HARTMANN 1997). CAVE POTENTIAL 1985: »The local guide spoke about other caves under the temple. These caves were not found« (CÍLEK et al. 1989). DUCLUZAUX (1993d: 32) interpreted the air current felt at an unspecified time on an unidentified day in October or November 1992 as indicating not only that the cave continues beyond the altar but also runs all the way to the other side of the hill or, why not, to the other side of the Himalaya, the earth, and the rest. CULTURAL HISTORY: A Tibetan Buddhist gompa is built around the sacred cave which is used as an auspicious "power place" for meditation, used, for example, by Guru (Rinpoche) Padmasambhava (note 5), Vajra-kirti, the Translator from Rwa (note 6). To the left and right of the cave entrance, a handprint and two footprints of Gorakhnath / Goraknath are shown to the visitor (note 7). Put up inside, are idols of Guru Rinpoche Padmasambhava, Yang-dag Heruka and Dörje Phur-ba. In the cliff behind the cave occurs the mineral gcong gzhi (montmilk / moonmilk), which is employed in alchemical, dietary sadhana by rasayana yogins (DOWMAN 1981: 258), as well as in the Tibetan veterinary pharmacology (Petra Maurer after Tsampa Ngawang, personal communication) and also by naturopathic and ayurvedic healers. For some time the cave was converted into a Hindu sanctuary, as still can be witnessed by the relief on the piedestal in front of the cave entrance. Tibetan tradition associates the cave with an important episode of Guru Rinpoche (Padma Sambhava), The Lotus Born, when he attained the "Knowledge Holder of Mahamudra" (Great Symbol)' at the cave and bound the twelve Kilaya protectors by oath (note 8).
NOTE 1: Explorers fond of restricted cave passages are advised to visit here the pitha of Ganesh -- at some distance below the cave-- as the elephant headed remover of obstacles can be seen struggling to free himself from the living rock. NOTE 2: »Caukhel Dara« is indicated (SCHNEIDER 1989 Kathmandu Valley: N27°37': E085°15'13”) as the spur descending from the peak Campadewi (N27°38': E085°15': 2278 m asl) south-west to Bajrajogini (1650 m) and Pharphing (N27°36'10”: E085°15'45”: 1570 m). NOTE 3: The Narayana temple or »Sikhara Narayan« (DUCLUZAUX 1993d: 32) is called in Nepali Shekh Narayn / Shika Narayana and in Tibetan Yangleshö (Yang-le-sho, Yangleshod). NOTE 4: Both the Asura Cave and the –>Shikar Narayan Gufa »… ont le forme de méandres fossiles (largeur 1,5 m, hauteur 3 m) qui s'enfoncent selon le pendage (10° à 20° vers le nord). Un autel religieux obstrue le grotte au bout de 5 m. Dans la grotte supérieure (Pamasambhava y a séjourné) un curant d'air soufflant est sensible. Les moins vous indiquent que la grotte continue derrière l'autel et ressort de l'autre côté de la montagne« (DUCLUZAUX 1993d: 32).NOTE 5: SCHLAGINTWEIT (1899b: 538 edited 1903: 538 + note 57; edited 1990: 48 [538] + note 57): »Dieser hat sich in der Asura Höhle niedergelassen … Hierauf am 8. Tag des Affen Monats im männlichen Holz-Pferde Jahre (753 AD, nach fol. 219a liegt die Asura-Höhle in Bal-po, d.i. Nepal) ging der königliche Sohn in die Asura Höhle. An 100 000 Bhikshus waren dort. […] Gaukelei […] rotes Gewand von Göttinnen der Erde (sa yi lha mo) überreicht …« [He, the Tathâgata, settled in Asura Cave (…) Later, on the 8th day of Monkey month in male Wood-Horse year (753 AD; according to fol. 219a, Asura Cave lies in Bal-po, i.e. Kathmandu Valley), went the royal son into Asura Cave. Almost 100'000 monks were there (… and the) earth goddesses (sa yi lha mo) presented a red gown]. SCHLAGINTWEIT (1903: 555 edited 1990: 65 [555]): »Nachdem König Zahor für die Lehre gewonnen war … begab er [Padmasambhava] sich zur Höhle des Asuras« [When King Zahor had been won for the dharma Padmasambhava went to Asura Cave]. NOTE 6: »Pema Tsering, in an early travelogue to Nepal, Tibet and China, has this to say about the practice place of Rwa Lotsawa: " It is a meditation cave, by the Tibetan name of "the Asura Rock Cave" and in Nepali known as "Gorak (s) ha-natha-ko Otara", where Vajra-kirti, the Translator from Rwa, in accordance with the teachings of them Nepali yogin Bharo, gained realization in the Vajra-Bhairava. The spot where he gained realization is known as a pilgrimage spot; the cave itself that penetrates very deep into the cliff, can not be visited for safety reasons." To substantiate that claim, he quotes the Drumsound: " In the biography of [Vajra-kirti,] the Translator from Rwa, it is stated as follows:" As one time, Bodhi-vajra from Langlab, a realized yogin in the Vajra-kirti practice, and Vajra-kirti, the translator from Rwa, entered into a contest (in miraculous powers). As the latter was defeated, he traveled to Nepal, in accordance with a prophecy from Tara, in order to meet Mater Bharo and to learn new magic abilities from him. After his meeting with Guru Bharo in Patan, he practice these teachings in closed meditation retreat, a the Asura rock cave as well as at Yang-le-sho and realized there the Yamantaka"« (DECLEER 1995). NOTE 7: Pema Tsering »… identifies the "Yang-le-sho practice cave" as located at Shesha Narayana, and as the spot where Guru Rinpoche practiced for three years (the Immaculate Heruka and) the Vajra-kila. […] Asura Rock Cave overlooking Pharpahing […] is indeed a well-known pilgrimage spot, locally referred to as the Cave (otar) of Gorakhnath; the stone-cut mandala of his footprints, on an altar-like pedestal in front of the cave, is clearly framed by the emblems associated with him« (DECLEER 1995). NOTE 8: rangjung.com/books/advice_from_the_lotus-born-glos… (accessed 2005.11.15): »Asura Cave (a su ra'i brag phug). The cave where Guru Rinpoche subdued the evil forces of Nepal through the practice of Vajra Kilaya. Situated near Pharping in the Kathmandu Valley.«
Documents
Bibliography 05/07/2016- Chandra, Lokesh 1968; Cílek,Vaclav, Kacha, Stanislav & Hasek, Zdenék 1988, 1989; Darlo, Rinchen 1981; Decleer, Hubert 1994, 1995; Dowman, Keith 1981; Dun-Huang ca. 600-900; Hartmann, Helga 1997; Lewis, Todd Thornton & Jamspal, Lozang 1988; Nelung Ngawang Dorje 1680; Nyang-ral Nyima Özer (1124*-1192†); Schlagintweit, Emil 1899b edited 1903 edited 1990; Sogdogpa Lodrö Gyeltsen 1984; Tertön Orgyen-lingpa (1329-1367a: folia 118b, 1329-1367b: chapter IX).
Histoire
EXPLORATION HISTORY: The biographies of the two 'treasure finders' Tertön NYANG NYIMA HÖSER (1124-1192†) and Tertön ORGYEN-LINGPA (1329-1367†) identify the Asura Cave as the place where the Master (Padmasambhava) bound the twelve Kilaya Protectors by oath. Later, however, places SOGDOGPA LODRÖ GYELTSEN (1552-1624†) in his biography of Guru Padmasambhava (page 80) this event to –>Guru Padma's Cave (at Pashupatinath?). The earliest known physical location of Asura cave was given by NELUNG NGAWANG DORJE (1680, folio 249-254, after DECLEER 1993: 19): »To the south-west [of Swayambhu], there is Yangleshö's rock cave and the 'Lakes White-Black' (mtsho dkar nag). Nearby, adjacent to it, at the place of the 'Indian Phamting' (rgya gar pham mthing) resides the speaking [image of Vajra] Vârâhi, the 'Boar Lady'. Near to it is Asura cave.«1723: SITU PANCHEN (1744 in: CHANDRA, L. 1968; LEWIS & JAMSPAL 1988) visited the cave and »stayed there for two days. ... we made a homage of Dorje Grolod and Singhamukha. On this night while we were doing this puja and beating the cymbals, hosts of monkeys were dancing just then in the trees in a relaxing way. It was an amazing and wonderful event. White and black water is found [in ? this cave] and hopefully it is the water magically produced by Padmasambhava, but this fact is not known to the Nepalese people. The non-Buddhists know this place as a tirtha to Vishnu where there is a small Visnu temple. In the temple there is also a very blessingful Varahi-type image.« DECLEER (1991, personal correspondence 13th June): »This Asura cave was temporarily converted into a Goraknath cave, as witnessed by the relief on the pedestal in front of the entrance. Before, I have still seen this, the entrance was much smaller, about half the size of an adult [person] and one had to walk stooping for about 2 metres. Was enlarged by the resident Lama 'Rwa Lo', which is n o t his real name, probably because at pilgrimage time people tend to push in with the risk of asphyxiating those inside who can't get out: as seen near Bodhgaya before. The real Goraknath cave used to be at Pashupatinath, but now there are only minor traces left and a building is constructed on top of it.« 1977 January: The Vienna cavers Helga and Hermann Hartmann in company with Heinrich "Kauri" Mrkos encountered (in this order) soot, religous paraphernalia, two meditating European ladies, suffocating air, and the refusal to take photographs (HARTMANN 1997).
Cavités proche
| Distance (km) | Nom | Longueur (m) | Profondeur (m) |
|---|---|---|---|
| 0.0 | SHIKHAR NARAYANA GUFA | ||
| 0.8 | HELGA HARTMANN | ||
| 2.5 | BASBARI | ||
| 2.5 | BASBARI 2 | ||
| 2.5 | BASBARI 3 (Cave at) | ||
| 2.5 | BASBARI 4 (Cave at) | ||
| 2.5 | BASBARI 5 (Cave at) | ||
| 2.5 | BASBARI 6 (Cave at) | ||
| 2.5 | BASBARI 7 (Cave at) |