Training Details of Community Information Centre Wak.
BASIC COMPUTER AWARENESS COURSE-An IT Literacy Programme

Conducted by :

COMMUNITY INFORMATION CENTRE (CIC)
Department of Information Technology,
Wak, South Sikkim


Details of the BASIC COMPUTER AWARENESS COURSE-An IT Literacy Programme :
Number of hours: 3 hour daily
Duration of the course: 36 hours
Course Contents:
I-Introduction to Computers (Basic concept)/peripheral devices.
II-Introduction to Windows Me (Basic features and operation).
III-MS Office Package.
IV-Internet

Method of Teaching:
Lecture followed by hands-on personal interaction.
Ratio: Two trainees per computer (equal time assigned for hands-on)

Schedule of the Center:
Office Timing: 10a.m. to 5p.m.
Internet Access for Public: 10a.m. to 5p.m.
Training session: 10p.m to 5p.m.
Center remains open all days

All the technical equipments are working fine-all machines,generator,AC,fans,Internet working,Video
Viewer,Drishya,web cam,CD-RW,TV.


Venue: panchayat bhawan wak
CIC, Wak

CIC's charges for:
Computer training:Rs100/-
Courses includes:Computer fundamentals,windows basic, Office xp(MS word,excel and powerpoint)and Internet.
Internet browsing:Rs20/-(60 minutes)
Rs10/-(30 minutes)
Print outs:Dot matrix:Rs3/-per page.
Laser jet:Rs5/-per page.
CD writing:Rs40/-per cd.


Candidates desirous of undergoing training can register thier names or can contact me in cicwak.

As we have been given a flexibility by our higher authorities in giving suggestions as to how we can work better to involve more people for thier benefit by CIC,we are working on couple of ProjectProposals to be submitted to our HeadOfficers.One of the proposal is to train all the members ofthePanchayat hereincluding the surrounding arears which comes up to five houses of Panchayats asthey got louder voice to convience the local people to pursue them to take advantage of the CIC.

Chandan Rai.
Community Information Centre,Wak.
Panchayat bhawan.
Wak,South-Sikkim.
e-mail:sik-wak@hub.nic.in
cndancicvok@yahoo.co.incicwak


Introduction to controversy about Karmapas
Politics and religion ("Karmapa Papers" introduction)
Introduction of "The Buddha cries, Karmapa conundrum"
Politics and religion ("Karmapa Papers" introduction)
A religious life, the search for ultimate truth and the development of spiritual qualities, is often considered the opposite to an involvement in politics, a so-called worldly matter. If we look at the life of Milarepa, he exemplifies this point of view. He left behind all social complexities, led a completely independent life, set up no organisation and communicated the dharma in a very direct way. Generally, however, we cannot separate religion from the society in which it is practiced.

With the spread of Buddhism in Tibet, politics and religious matters became linked. Kings and noble families were often active sponsors of monasteries and teachers, which led to wide dependency. Over time, the monasteries grew in wealth and power and, in addition to their religious importance, they became socio-political factors throughout Tibet.

Thus lineage-holders like the Karmapas have had two different roles: on the one hand they represent the highest of spirituality, giving guidance to countless students. On the other hand they are the heads of influential schools of Buddhism.
Knowing well the propensity of Tibetans to mix dharma and politics and as a strong warning to his Western disciples, the 16th Gyalwa Karmapa repeatedly and strongly told his students: "No politics in my centres". Throughout history several of his incarnations avoided entanglement in politics to the point of becoming simple travelling monks when worldly matters were too much.
But willingly or not, great teachers sometimes became involved in political affairs. It was good when they could use their influence to help the people and to mediate in conflicts. We find examples of this in the lives of all Karmapas. On the other hand, there have always been people who tried to use the great lamas for their own political interests. Sometimes this even resulted in war.
One example was during the time of H. H. the 5th Dalai Lama and H. H. the 10th Karmapa, Choying Dorje: One of the Karmapa 's supporters, the King of Tsang in Southern Tibet, discriminated against the Gelugpas during his reign. The Karmapa never sanctioned this in any way. The Gelugpas asked the Mongol Chief Gushri Khan for military help, so he led a big army into Tibet. Karmapa tried everything to avoid a war. Also the Dalai Lama lost control of events and fighting broke out between the Mongols backed by the Gelugpas and the King of Tsang. The Mongols won the battle. The King of Tsang was captured, many were killed and thousands were wounded. Although the Karmapa informed the Dalai Lama's government that he had no interest, in harming the Gelugpas and would gladly prove his sincerity on this point, forces were sent to attack Tsurphu Monastery. Many were killed, but Karmapa escaped, left Tibet and did not return until thirty years had passed.
Later the 10th Shamarpa became the target of violent politics. A quote from "Karmapa the Black Hat Lama of Tibet" puts it like this: "... While he (Shamarpa) was in Nepal fighting broke out between that country and Tibet. In Lhasa an influential Gelugpa Minister, Tagtsag Tenpe Gonpo, became aware of the political opportunity and claimed that Shamar Tulku was instigating the fighting from Nepal. He seized the great Yangchen Monastery of the Shamarpa and government order was passed that all monasteries of Shamar Tulku must become Gelugpa and that he must never reincarnate again. His ceremonial Red Hat was buried under the floor of Shamarpa 's temple in Lhasa and the building was turned into a court house. In fact, Shamar Tulku was at that time trying to make peace with the Nepalese and had visited the country only for reasons of pilgrimage..."
The law to stop the lineage of the Shamarpas forbade the recognition of any of his incarnations. He was no longer allowed to reside in Tibet.
In "Karmapa the Black Hat Lama of Tibet" H. H. the 16th Gyalwa Karmapa comments on the period like this: "Merit was becoming less and less. There was much political interference. Black was becoming white. The real was becoming unreal. At that time it was not practicable to have any Shamarpa recognized or enthroned. Everything was kept secret. The incarnations (of Shamar Rinpoche) appeared, but were not revealed."
It was only in 1964, that is to say after nearly 200 years, that this case was resolved completely. At that time, after meditation and dreams, H. H. the 14th Dalai Lama formally allowed the reinstatement of the Shamarpas. In addition to clashes between the different spiritual traditions, disputes sometimes arose within one lineage such as the Karma Kagyu.
The autobiography of Jamgon Kongtrul Lodro Thaye shows that there was a period where he had to leave the monastery of Palpung, the seat of the Tai Situpas. In 1873 the King of Derge visited Palpung. While he was there, a great number of monks gave him an indictment which accused Jamgon Kongtrul Rinpoche and Bontrul Rinpoche. Khyentse Rinpoche advised the king not to pay attention to the matter. He said that this would greatly harm the buddhist teachings in Eastern Tibet, but the young Situ Tulku, Pema Kunsang, insisted on a judicial investigation. It was done, with the effect that most of the accusations were proved to be invalid. However, Jamgon Kongtrul Rinpoche and Bontrul Rinpoche had to leave Palpung. The latter died shortly thereafter and Jamgon Rinpoche did not come back to Palpung until the death of Situ Pema Kunsang 14 years later.
From this and the above mentioned examples we can see that even though great bodhisattvas and teachers may be beyond worldly selfish concerns they can nevertheless get involved in conflicts. Thus they can become victims of political intrigues and sometimes the outer circumstances leave them little space to act for the benefit of others.
Also the tulku-system, which is of great use in the continuous and authentic transmission of the dharma was sometimes affected by political interests. The recognition of a tulku was not always motivated by religious views. As it became a mark of social honor for a family to have a son in a high religious position such as an abbot, sons of rich and influential families who sponsored a monastery were sometimes recognized as tulkus. But there have also been other reasons for the recognition of incarnate teachers.
For example the great Jamgon Kongtrul Lodro Thaye, prophesized by Buddha Shakyamuni himself, was recognized as a Karma Kagyu tulku not only because of his spiritual qualities, but also to avoid him from being taken away from Palpung by Derge officials who wanted him as a secretary.
Since some of the key figures in Tibetan politics were incarnate teachers their recognition was also a highly political act. This becomes very clear when one considers the institution of the Dalai Lama.
Whoever sees the recognition of the Karmapa in this light understands how many-faceted and important this matter is.
Considering the present status of the Tibetan community in exile and the continuing turmoil and suffering in Tibet itself, disturbances like the recent ones are to be expected. Strong political forces would certainly come into action to influence the selection of one of Tibet most well known spiritual leaders, the Gyalwa Karmapa. One must furthermore anticipate that the political wishes of the Tibetan community, the spiritual needs of Tibetan disciples and the idealistic expectations of Western students cannot all be satisfied.
Fortunately the manifestations of the Karmapa in our world are very unusual and transcend all worldly limitations. There is a freshness and grandeur which forgives and forgets, which shows the play of little minds to be exactly what it is.


MONASTERIES
Sikkim's near about 200 monasteries or Gompas belonging to the Nyingma and Kagyu order have not only been influencing the cultural heritage and lifestyle of the people, but also demonstrates the ancient rituals in practice.
Devoted Lamas robed in red, chant ancient mantras to the rhythm of drums and trumpets while soft lights flicker from decorative lamps placed before statues of the great Guru Padmasambhava. Feel the peace and quiet of being one with nature and close to the almighty as sacred words mingle with the whirring prayer wheels.
The Gompas are adorned with life-like frescoes of hoary Buddhist legends, rare silk and brocade Thangkas. Also preserved here, are ancient Tibetan manuscripts, exquisitely carved wood work and icons of silver and gold.
PEMAYANGTSE MONASTERY
Pemayangtse Monastery is situated in West Sikkim at Gyalshing (140 kms. from Gangtok) and commands an impressive view of Mount khanchendzonga. This monastery belongs to the Nyingma order and all other Nyingma monasteries in Sikkim are subordinate to it.
RUMTEK MONASTERY
24 Kms. from Gangtok, a drive through beautiful countryside takes one to Rumtek Dharma Chakra centre built in 1960'S by his holiness the late 16th GYALWA KARMAPA when he took refuge in Sikkim after the Chinese attack. It houses some of the worlds most unique art objects, ancient manuscripts and icons.
ENCHEY MONASTERY
This monastery is situated in Gangtok on a hill top. It was built during the reign of Thutob Namgyal .
PHENSANG MONASTERY
This monastery was built in 1721 during the time of Jigme Pawo. In 1947 it was completely gutted by a devastating fire. However it was rebuilt in 1948. It is present in North Sikkim.
PHODANG MONASTERY
This monastery is in North Sikkim 28 kms. from Gangtok. The original monastery is rebuilt and is today one of the most beautiful monasteries in Sikkim.
TASHIDING MONASTERY
This is another important monastery belonging to the Nyingmapa order and is about 40 Kms. from Gyalshing by road via Legship (West Sikkim). It lies nestled on the top of a hill that looms up between the Rathong river and the Rangit river and is surrounded by a profusion of Prayer flags that flutter in the air.
SANGA CHELLING MONASTERY
Sanga chelling means ' the island of esoteric teaching'. This monastery was built in 1697 and is situated about 7 kms. from Pemayangste. It is said to be the oldest monastery in Sikkim.
DUBDI MONASTERY
Dubdi means 'the retreat' and this monastery was built in 1700. It is located near Yuksum on a hill top. One has to travel by foot to reach it.
KHECHOPARI MONASTEREY
This monastery is located just above the famous near Yukusm.
MELLI MONASTERY
Melli basically means 'a lepcha village'. This monastery is also located near Yuksum.
SINON MONASTERY
Sinon means 'the suppressor of intense fear'. The monastery was built in 1716 and is located about 10 kms. from Tashiding on a hill top.
DALLING MONASTERY
Dalling means 'the thunderbolt'. This monastery was built in 1840 and is situated near kwezing in .
YANGYANG MONASTERY
Yangyang means 'the ridge of fortune'. This monastery was built in 1840 and is situated at a place called Yangyang 10 kms. downhill from Rabongla.
NAMCHI MONASTERY
This monastery is located in Namchi, the district headquarters of south district and was constructed during the reign of Chogyal Gurmed Namgyal.
KWEZING MONASTERY
This monastery is located near Kwezing in South Sikkim. It was built during the reign of Chogyal Thutob Namgyal.
SIMIK MONASTERY
This monastery is situated in near Singtam town. It was built during the reign of Chogyal Tsudphud Namgyal.
HEE GYATHANG MONASTERY
This monastery is located in and follows the Nyingma sect of Buddhism.
LINGTEM MONASTERY
This monastery is located in the Zongu area of North Sikkim.
CHAWANG ANI MONASTERY
This monastery is located near Phensang which is on the highway between Gangtok amd Mangan. It was built during the reign of Chogyal Tshudphud Namgyal .
RHENOCK MONASTERY
This monastery is located in bout 63 kms. from Gangtok.
KHATOK MONASTERY
This monastery is located in East Sikkim near Pakyong. The present structure of the monastery was built during the reign of Chogyal Thutob Namgyal.
BERMOIK MONASTERY
This monastery was constructed in 1952 and follows the Nyingma sect of Buddhism. It is situated in South Sikkim above Singtam.
LACHEN MONASTERY
This monastery in North Sikkim was built in 1806 and follows the Nyingma sec of Buddhism.
LACHUNG MONASTERY
This monastery in North Sikkim was built in Sikkim 1880 and also follows the Nyingma sect of Buddhism.
SANG MONASTERY
This monastery is situated near Rumtek and was built in 1912.
RALONG MONASTERY
This monastery is situated near Rabongla in South Sikkim.