In this article, we will explore the impact and implications of Shardza Tashi Gyaltsen on modern society. From its emergence to its influence on different aspects of daily life, Shardza Tashi Gyaltsen has played a crucial role in shaping various fields, such as politics, economics, technology and culture. Through in-depth analysis, we will examine how Shardza Tashi Gyaltsen has evolved over time and how it has shaped the perceptions and actions of people around the world. Additionally, we will address the controversies and debates that Shardza Tashi Gyaltsen has generated, as well as its potential impact in the future. This article seeks to provide a comprehensive and insightful view on Shardza Tashi Gyaltsen and its importance in contemporary society.
Shardza Tashi Gyaltsen | |
---|---|
ཤར་རྫ་བཀྲ་ཤིས་རྒྱལ་མཚན | |
Personal life | |
Born | 1859 |
Died | 1933/1935 |
Religious life | |
Religion | Bon |
Senior posting | |
Based in | Tibet |
Students
|
Part of a series on |
Bon |
---|
![]() |
Shardza Tashi Gyaltsen (Tibetan: ཤར་རྫ་བཀྲ་ཤིས་རྒྱལ་མཚན, Wylie: shar rdza bkra shis rgyal mtshan) (1859–1933[1] or 1935[2]) was a great Dzogchen master of the Bon tradition of Tibet who took not only Bon disciples, but gathered students from all traditions of Tibetan Buddhism.[3]
Shardza was born in 1859 in Kham.[4] He took ordination at age 30. He wrote philosophical works and became an influential Bon scholar.[4]
Shardza has been cited as a vegetarian as he refused to eat the meat of any animal that was slaughtered.[5] However, Shardza would eat meat from animals that died naturally from accidents or attacked by wolves as the consumer has no involvement in the death of the animal.[4]
According to tradition, Shardza Tashi Gyeltsen famously realized the rainbow body.
Chaoul (2006) opened the discourse of Bon traditions of Trul khor into Western scholarship in English with his thesis from Rice University, which makes reference to writings of Shardza Tashi Gyaltsen, particularly the Most Profound Heavenly Storehouse None Other than the Oral Transmission of Trul Khor Energy Control Practices (Wylie: yang zab nam mkha' mdzod chen las snyan rgyud rtsa rlung 'phrul 'khor).[6]