Ka khol ma: Difference between revisions
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The '''Ka khol ma''' ([[Wyl.]] ''bka' chems ka khol ma'') or 'Pillar Testament' is a text attributed to [[King Songtsen Gampo]], which was then concealed in a hole in a pillar at the Rasa Trul Vihara (Wyl. ''ra sa 'phrul'') and later revealed by [[Atisha]] as a '[[terma]]' in around 1049. Many of the later texts on Tibetan history, such as the ''Feast for the Learned'' (Wyl. ''mkhas pa'i dga' ston'') by [[Pawo Tsuglak Trengwa]], are based on it. | [[image:Atisha.JPG|frame|'''Jowo Jé Glorious Atisha''']] The '''Ka khol ma''' ([[Wyl.]] ''bka' chems ka khol ma'') or 'Pillar Testament' is a text attributed to [[King Songtsen Gampo]], which was then concealed in a hole in a pillar at the Rasa Trul Vihara (Wyl. ''ra sa 'phrul'') and later revealed by [[Atisha]] as a '[[terma]]' in around 1049. Many of the later texts on Tibetan history, such as the ''Feast for the Learned'' (Wyl. ''mkhas pa'i dga' ston'') by [[Pawo Tsuglak Trengwa]], are based on it. | ||
It seems there are three different versions of the text. This is not surprising for a terma, since for several generations the transmission of these texts was often given to only one person (wyl. ''chig rgyud''). New material was added each time and it is often very difficult to find the original text. | It seems there are three different versions of the text. This is not surprising for a terma, since for several generations the transmission of these texts was often given to only one person (wyl. ''chig rgyud''). New material was added each time and it is often very difficult to find the original text. | ||
Revision as of 07:54, 10 July 2009
The Ka khol ma (Wyl. bka' chems ka khol ma) or 'Pillar Testament' is a text attributed to King Songtsen Gampo, which was then concealed in a hole in a pillar at the Rasa Trul Vihara (Wyl. ra sa 'phrul) and later revealed by Atisha as a 'terma' in around 1049. Many of the later texts on Tibetan history, such as the Feast for the Learned (Wyl. mkhas pa'i dga' ston) by Pawo Tsuglak Trengwa, are based on it.
It seems there are three different versions of the text. This is not surprising for a terma, since for several generations the transmission of these texts was often given to only one person (wyl. chig rgyud). New material was added each time and it is often very difficult to find the original text.
Further Reading
- Leonard van der Kuijp, 'Tibetan Historiography' in Cabezón and Jackson, ed., Tibetan Literature: Studies in Genre, Snow Lion, 1996
- Ronald M. Davidson, 'The Kingly Cosmogonic Narrative and Tibetan Histories: Indian Origins, Tibetan Space, and the bKa' 'chems ka khol ma Synthesis', in Cosmogony and the Origins, Lungta, 2004