Bharatpedia - User contributions [en]

Mansi Ahlawat

2023-10-06T13:39:04Z

Adarsh Sachin Pimple: Create for Asian games athlete

'''Mansi Ahlawat''' is an Indian freestyle [[wrestler]].She is part of the Indian Wrestling team in the [[2022 Asian Games]].<ref name="Siwach 2018 e556">{{cite web | last=Siwach | first=Vinay | title=Mansi Ahlawat settles for silver at junior Asian wrestling | website=The Indian Express | date=21 Jul 2018 | url=https://indianexpress.com/article/sports/sport-others/mansi-ahlawat-settles-for-silver-at-junior-asian-wrestling-5268408/ | access-date=5 Oct 2023}}</ref><ref name="Masoodi 2015 d449">{{cite web | last=Masoodi | first=Ashwaq | title=Wrestling to succeed | website=mint | date=18 Dec 2015 | url=https://www.livemint.com/Politics/29NDWjSyikU2W789BRfT5J/Wrestling-to-succeed.html | access-date=5 Oct 2023}}</ref><ref name="The Bridge 2022 l326">{{cite web | title=Sakshi Malik, Mansi Ahlawat and Divya Kakran win gold at UWW Ranking Series event | website=The Bridge | date=3 Jun 2022 | url=https://thebridge.in/wrestling/sakshi-malik-mansi-ahlawat-divya-kakran-gold-uww-ranking-series-32065 | access-date=5 Oct 2023}}</ref>

== References ==
{{reflist}}

[[Category:Wrestlers at the 2022 Asian Games]]
[[Category:Asian Games competitors for India]]
[[Category:Living people]]
[[Category:Indian female sport wrestlers]]

{{India-wrestling-bio-stub}}

Narender Berwal

2023-10-06T12:44:43Z

Adarsh Sachin Pimple: Create for boxer

{{Infobox boxer (amateur)
|image =
|caption =
|nickname =
|name = Narender Berwal
|nationality = Indian
|weight =
|weight class =
|birth_date =
|birth_place =
|show-medals = yes
|medaltemplates = {{MedalCountry | {{IND}} }}
{{MedalSport|Men's [[amateur boxing]]}}
{{MedalComp|[[Asian Games]]}}
{{MedalBronze|[[Boxing at the 2022 Asian Games|2022 Hangzhou]]|[[Boxing at the 2022 Asian Games – Men's +92 kg| +92 kg]]}}
}}
'''Narender Berwal''' is an Indian [[amateur boxing|boxer]]. He is part of Indian boxing team in the [[2022 Asian Games]].<ref name="Desk 2023 f192">{{cite web | last=Desk | first=TOI Sports | title=Sachin Siwach, Narender Berwal shine in boxing events of Asian Games — Asian Games 2023 News | website=The Times of India | date=26 Sep 2023 | url=https://timesofindia.indiatimes.com/sports/asian-games-2023/india-asian-games/sachin-siwach-narender-berwal-shine-in-boxing-events-of-asian-games/articleshow/103966820.cms?from=mdr | access-date=30 Sep 2023}}</ref><ref name="Ganapathy 2023 p967">{{cite web | last=Ganapathy | first=Vivek | title=World Boxing Championships: Narender Berwal Enters Quarters, Govind Sahani and Deepak Kumar Through to Pre-quarters | website=News18 | date=4 May 2023 | url=https://www.news18.com/sports/world-boxing-championships-narender-berwal-enters-quarters-govind-and-deepak-advance-to-pre-quarters-7724227.html | access-date=30 Sep 2023}}</ref><ref name="Desk 2021 l577">{{cite web | last=Desk | first=Outlook Web | title=World Boxing Championships: Narender Berwal, Rohit Mor Enter Last-16 | website=Outlook India | date=29 Oct 2021 | url=https://www.outlookindia.com/website/story/sports-news-world-boxing-championships-narender-berwal-rohit-mor-enter-last-16/399111 | access-date=30 Sep 2023}}</ref><ref name="Digital 2023 g617">{{cite web | last=Digital | first=Times Now | title=Asian Games 2022: Lovlina Borgohain Books Olympic 2024 Quota; Preeti Pawar, Narender Berwal Clinch Bronze | website=TimesNow | date=3 Oct 2023 | url=https://www.timesnownews.com/sports/asian-games-2022-lovlina-borgohain-books-olympic-2024-quota-preeti-pawar-narender-berwal-clinch-bronze-article-104139213 | access-date=6 Oct 2023}}</ref>

==References==
{{reflist}}

[[Category:Living people]]
[[Category:Indian male boxers]]
[[Category:Boxing at the 2022 Asian Games]]
[[Category:Asian Games bronze medalists for India]]
[[Category:Medalists at the 2022 Asian Games]]
[[Category:Asian Games medalists in boxing]]

{{India-boxing-bio-stub}}

Preeti Pawar

2023-10-06T09:13:00Z

Adarsh Sachin Pimple: Create for Boxer

{{Infobox boxer (amateur)
|image =
|caption =
|nickname =
|name = Preeti Pawar
|nationality = Indian
|weight =
|weight class =
|birth_date = 23 October 2003,<ref name=Bhi1/>
|birth_place = [[Bhiwani]], [[Haryana]]<ref name=Bhi1>[https://workholicinsaan.com/preeti-pawars-biography Exploring Preeti Pawar’s Life: Boxing Star’s to Asian Games Glory], workholicinsaan.com, accessed 2 September 2023.</ref>
|show-medals = yes
|medaltemplates = {{MedalCountry | {{IND}} }}
{{MedalSport|Women's [[amateur boxing]]}}
{{MedalComp|[[Asian Games]]}}
{{MedalBronze|[[Boxing at the 2022 Asian Games|2022 Hangzhou]]|[[Boxing at the 2022 Asian Games – Women's 54 kg| 54 kg]]}}
}}
'''Preeti Pawar''' is an Indian [[amateur boxing|boxer]]. She is part of Indian boxing team in the [[2022 Asian Games]].<ref name="The Indian Express 2023 i176">{{cite web | title=After impressing at Worlds, Preeti Pawar eyes berth in Asian Games-bound contingent | website=The Indian Express | date=1 Apr 2023 | url=https://indianexpress.com/article/sports/sport-others/after-impressing-at-worlds-preeti-pawar-eyes-berth-in-asian-games-bound-contingent-8532325/ | access-date=29 Sep 2023}}</ref><ref name="MorungExpress 2023 t707">{{cite web | title=Got a lot of encouragement for future: Boxer Preeti Pawar finds a silver lining in maiden World Championships outing | website=MorungExpress | date=19 Aug 2023 | url=https://morungexpress.com/got-a-lot-of-encouragement-for-future-boxer-preeti-pawar-finds-a-silver-lining-in-maiden-world-championships-outing | access-date=29 Sep 2023}}</ref><ref name="cnbctv18.com 2023 u698">{{cite web | title=19-year-old Boxer Preeti Pawar advances to women's 54kg quarter-finals at the Asian Games | website=cnbctv18.com | date=24 Sep 2023 | url=https://www.cnbctv18.com/sports/the-19-year-old-boxer-preeti-pawar-advances-to-womens-54kg-quarter-finals-at-the-asian-games-17869921.htm | access-date=29 Sep 2023}}</ref><ref name="The Tribune India 2023 d330">{{cite web | author=The Tribune India | title=Nikhat Zareen, Preeti Pawar in cruise control | website=Tribuneindia News Service | date=25 Sep 2023 | url=https://www.tribuneindia.com/news/sports/nikhat-zareen-preeti-pawar-in-cruise-control-547540 | access-date=29 Sep 2023}}</ref> She was born on 23 October 2003 in a [[jat people|jat]] family in Bhiwani in Haryana state. She was inspired by her parents to take up the sports as her both parent are former athletes. After her parents recognised her sports potential, they encouraged her to follow her sports dreams.<ref name=Bhi1/><ref name="Prime Minister of India 1980 z009">{{cite web | title=PM congratulates pugilist Preeti Pawar for winning bronze in Women’s 54 kg at Asian Games | website=Prime Minister of India | date=1 Jan 1980 | url=https://www.pmindia.gov.in/en/news_updates/pm-congratulates-pugilist-preeti-pawar-for-winning-bronze-in-womens-54-kg-at-asian-games/ | access-date=6 Oct 2023}}</ref><ref name="Desk 2023 f824">{{cite web | last=Desk | first=India Today Sports | title=Asian Games 2023: Preeti Pawar wins bronze in women’s 54kg category event after losing in semi-final | website=India Today | date=3 Oct 2023 | url=https://www.indiatoday.in/sports/other-sports/story/asian-games-2023-preeti-pawar-wins-bronze-in-womens-54kg-category-event-after-losing-in-semi-final-2443682-2023-10-03 | access-date=6 Oct 2023}}</ref>

==References==
{{reflist}}

[[Category:Living people]]
[[Category:Indian women boxers]]
[[Category:Boxers from Haryana]]
[[Category:Sportswomen from Haryana]]
[[Category:Boxing at the 2022 Asian Games]]
[[Category:Asian Games bronze medalists for India]]
[[Category:Medalists at the 2022 Asian Games]]
[[Category:Asian Games medalists in boxing]]
[[Category:21st-century Indian women]]

Parneet Kaur

2023-10-06T06:48:02Z

Adarsh Sachin Pimple: Create for Archer

{{Infobox sportsperson
| name = Parneet Kaur
| image =
| image_size =
| caption =
| birth_name =
| fullname =
| nationality = Indian
| residence =
| birth_date =
| birth_place =
| death_date =
| death_place =
| height =
| weight =
| country =
| sport = [[Archery]]
| event =
| pb =
| club =
| coach =
| alma_mater =
| retired =
| olympics =
| highestranking =
| show-medals = yes
| medaltemplates = {{MedalCountry|{{IND}}}}
{{MedalCompetition|[[Archery at the Asian Games|Asian Games]]}}
{{MedalGold|[[2022 Asian Games|2022 Hangzhou]]|[[Archery at the 2022 Asian Games – Women's team compound|Women's team compound]]}}
}}
'''Parneet Kaur''' is an Indian archer. She won the women's compound team in the [[World Archery Championships]] in 2023.<ref name="Chettiar 2023 v237">{{cite web | last=Chettiar | first=Ronald | title=World Archery Championships 2023: Indian women’s compound team wins gold medal | website=Olympics.com | date=4 Aug 2023 | url=https://olympics.com/en/news/world-archery-championships-2023-india-result-scores | access-date=25 Sep 2023}}</ref><ref name="The Times of India 2023 w519">{{cite web | title=Indian women's compound team wins gold medal in World Archery Championships — More sports News | website=The Times of India | date=4 Aug 2023 | url=https://timesofindia.indiatimes.com/sports/more-sports/others/indian-womens-compound-team-wins-gold-medal-in-world-archery-championships/articleshow/102426528.cms?from=mdr | access-date=25 Sep 2023}}</ref><ref name="Rikhee 2023 y249">{{cite web | last=Rikhee | first=Nandini | title=World Archery Championships: Indian Women’s Compound Team Wins Historic Gold | website=TheQuint | date=4 Aug 2023 | url=https://www.thequint.com/sports/world-archery-championships-india-women-compound-team-wins-historic-gold | access-date=25 Sep 2023}}</ref><ref name="The Times of India 2023 r250">{{cite web | title=Parneet Kaur, the literature loving, 'silent warrior' in the gold winning Indian women's compound team — Asian Games 2023 News | website=The Times of India | date=5 Oct 2023 | url=https://timesofindia.indiatimes.com/sports/asian-games-2023/india-asian-games/parneet-kaur-the-literature-loving-silent-warrior-in-the-gold-winning-indian-womens-compound-team/articleshow/104192106.cms?from=mdr | access-date=6 Oct 2023}}</ref>

==References==
{{Reflist}}

[[Category:Living people]]
[[Category:Indian female archers]]
[[Category:Archers at the 2022 Asian Games]]
[[Category:Asian Games medalists in archery]]
[[Category:Asian Games gold medalists for India]]
[[Category:Medalists at the 2022 Asian Games]]
[[Category:World Archery Championships medalists]]

Heeral Sadhu

2023-10-04T13:32:49Z

Adarsh Sachin Pimple: Create for medal winner

{{Infobox sportsperson
| name = Heeral Sadhu
| image =
| image_size =
| caption =
| birth_name =
| fullname =
| nationality = Indian
| residence =
| birth_date =
| birth_place =
| death_date =
| death_place =
| height =
| weight =
| country =
| sport = [[Roller sports]]
| event =
| pb =
| club =
| coach =
| alma_mater =
| retired =
| olympics =
| highestranking =
| show-medals = yes
| medaltemplates = {{MedalCountry|{{IND}}}}
{{MedalCompetition|[[Roller sports at the Asian Games|Asian Games]]}}
{{MedalBronze|[[2022 Asian Games|2022 Hangzhou]]|[[Roller speed skating at the 2022 Asian Games – Women's 3000 metres relay|Women's Speed skating 3,000 m relay]]}}
}}

'''Heeral Sadhu''' is an [[India]]n [[Inline speed skating|speed skating]] track athlete.<ref>{{cite news|title=Asian Games 2023 Day 9 All Sports Events Live Updates From Hangzhou China|newspaper=[[Times of India]]|date=2 October 2023|url=https://timesofindia.indiatimes.com/sports/asian-games-2023/live-updates-of-asian-games-2023-day-9-archery-athletics-equestrian-badminton-hockey-cricket/liveblog/104095060.cms|access-date=2 October 2023}}</ref> She won a bronze medal in the [[Roller sports at the 2022 Asian Games|women's 3000m relay]] event at the [[2022 Asian Games]].<ref>{{cite report|url=https://info.hangzhou2022.cn/resAG2022-/pdf/AG2022-/ROL/AG2022-_ROL_C92B_ROLWRELAY-------------------------.pdf|title=Asian Games Results|publisher=Asian Games, Hangzhou 2022|date=2 October 2023|access-date=2 October 2023}}</ref><ref>{{cite web|last=Nag|first=Utathya|title=Asian Games 2023 roller skating: India win bronze medals in speed skating relays|website=Olympics.com|date=2 October 2023|url=https://olympics.com/en/news/asian-games-2023-hangzhou-roller-skating-india-results-medal-october-2|access-date=2 October 2023}}</ref>

==References==
{{reflist}}

{{DEFAULTSORT:Sadhu, Heeral}}
[[Category:Living people]]
[[Category:Indian female speed skaters]]
[[Category:Asian Games medalists in roller sports]]
[[Category:Roller skaters at the 2022 Asian Games]]
[[Category:Asian Games bronze medalists for India]]
[[Category:Medalists at the 2022 Asian Games]]

{{India-sport-bio-stub}}
{{speedskating-bio-stub}}

Aarathy Kasturi Raj

2023-10-04T13:31:42Z

Adarsh Sachin Pimple: Create for medal winner

{{Infobox sportsperson
| name = Aarathy Kasturi Raj
| image =
| image_size =
| caption =
| birth_name =
| fullname =
| nationality = Indian
| residence =
| birth_date =
| birth_place =
| death_date =
| death_place =
| height =
| weight =
| country =
| sport = [[Roller sports]]
| event =
| pb =
| club =
| coach =
| alma_mater =
| retired =
| olympics =
| highestranking =
| show-medals = yes
| medaltemplates = {{MedalCountry|{{IND}}}}
{{MedalCompetition|[[Roller sports at the Asian Games|Asian Games]]}}
{{MedalBronze|[[2022 Asian Games|2022 Hangzhou]]|[[Roller speed skating at the 2022 Asian Games – Women's 3000 metres relay|Women's Speed skating 3,000 m relay]]}}
}}

'''Aarathy Kasturi Raj''' is an [[India]]n [[Inline speed skating|speed skating]] track athlete.<ref>{{cite news|title=Asian Games 2023 Day 9 All Sports Events Live Updates From Hangzhou China|newspaper=[[Times of India]]|date=2 October 2023|url=https://timesofindia.indiatimes.com/sports/asian-games-2023/live-updates-of-asian-games-2023-day-9-archery-athletics-equestrian-badminton-hockey-cricket/liveblog/104095060.cms|access-date=2 October 2023}}</ref> She won a bronze medal in the [[Roller sports at the 2022 Asian Games|women's 3000m relay]] event at the [[2022 Asian Games]].<ref>{{cite report|url=https://info.hangzhou2022.cn/resAG2022-/pdf/AG2022-/ROL/AG2022-_ROL_C92B_ROLWRELAY-------------------------.pdf|title=Asian Games Results|publisher=Asian Games, Hangzhou 2022|date=2 October 2023|access-date=2 October 2023}}</ref><ref>{{cite web|last=Nag|first=Utathya|title=Asian Games 2023 roller skating: India win bronze medals in speed skating relays|website=Olympics.com|date=2 October 2023|url=https://olympics.com/en/news/asian-games-2023-hangzhou-roller-skating-india-results-medal-october-2|access-date=2 October 2023}}</ref><ref name="Singh 2023 p143">{{cite web | last=Singh | first=Philem Dipak | title=20 cuts and 26 stitches later, Aarathy Kasturi Raj rises to win medal | website=ThePrint | date=2 Oct 2023 | url=https://theprint.in/sport/20-cuts-and-26-stitches-later-aarathy-kasturi-raj-rises-to-win-medal/1786676/ | access-date=2 Oct 2023}}</ref><ref name="Desk 2023 k548">{{cite web | last=Desk | first=TOI Sports | title=20 cuts and 26 stitches later, Aarathy Kasturi Raj rises to win medal — Asian Games 2023 News | website=The Times of India | date=2 Oct 2023 | url=https://timesofindia.indiatimes.com/sports/asian-games-2023/india-asian-games/20-cuts-and-26-stitches-later-aarathy-kasturi-raj-rises-to-win-medal/articleshow/104107660.cms?from=mdr | access-date=2 Oct 2023}}</ref>

She is married to Indian cricketer [[Sandeep Warrier]].<ref name="Kumar 2019 r078">{{cite web | last=Kumar | first=P. K. Ajith | title=When a skater bowled a pacer over | website=Sportstar | date=8 Jul 2019 | url=https://sportstar.thehindu.com/starlife/sandeep-warrier-marriage-wife-kkr-ipl-shivam-mavi-kamlesh-nagarkoti/article28322901.ece | access-date=3 Oct 2023}}</ref>

==References==
{{reflist}}

{{DEFAULTSORT:Raj, Aarathy Kasturi}}
[[Category:Living people]]
[[Category:Indian female speed skaters]]
[[Category:Asian Games medalists in roller sports]]
[[Category:Roller skaters at the 2022 Asian Games]]
[[Category:Asian Games bronze medalists for India]]
[[Category:Medalists at the 2022 Asian Games]]

{{India-sport-bio-stub}}
{{speedskating-bio-stub}}

Karthika Jagadeeshwaran

2023-10-04T13:31:19Z

Adarsh Sachin Pimple: Create for medal winner

{{Infobox sportsperson
| name = Karthika Jagadeeshwaran
| image =
| image_size =
| caption =
| birth_name =
| fullname =
| nationality = Indian
| residence =
| birth_date =
| birth_place =
| death_date =
| death_place =
| height =
| weight =
| country =
| sport = [[Roller sports]]
| event =
| pb =
| club =
| coach =
| alma_mater =
| retired =
| olympics =
| highestranking =
| show-medals = yes
| medaltemplates = {{MedalCountry|{{IND}}}}
{{MedalCompetition|[[Roller sports at the Asian Games|Asian Games]]}}
{{MedalBronze|[[2022 Asian Games|2022 Hangzhou]]|[[Roller speed skating at the 2022 Asian Games – Women's 3000 metres relay|Women's Speed skating 3,000 m relay]]}}
}}

'''Karthika Jagadeeshwaran''' is an [[India]]n [[Inline speed skating|speed skating]] track athlete.<ref>{{cite news|title=Asian Games 2023 Day 9 All Sports Events Live Updates From Hangzhou China|newspaper=[[Times of India]]|date=2 October 2023|url=https://timesofindia.indiatimes.com/sports/asian-games-2023/live-updates-of-asian-games-2023-day-9-archery-athletics-equestrian-badminton-hockey-cricket/liveblog/104095060.cms|access-date=2 October 2023}}</ref> She won a bronze medal in the [[Roller sports at the 2022 Asian Games|women's 3000m relay]] event at the [[2022 Asian Games]].<ref>{{cite report|url=https://info.hangzhou2022.cn/resAG2022-/pdf/AG2022-/ROL/AG2022-_ROL_C92B_ROLWRELAY-------------------------.pdf|title=Asian Games Results|publisher=Asian Games, Hangzhou 2022|date=2 October 2023|access-date=2 October 2023}}</ref><ref>{{cite web|last=Nag|first=Utathya|title=Asian Games 2023 roller skating: India win bronze medals in speed skating relays|website=Olympics.com|date=2 October 2023|url=https://olympics.com/en/news/asian-games-2023-hangzhou-roller-skating-india-results-medal-october-2|access-date=2 October 2023}}</ref>

==References==
{{reflist}}
{{DEFAULTSORT:Jagadeeshwaran, Karthika}}
[[Category:Living people]]
[[Category:Indian female speed skaters]]
[[Category:Asian Games medalists in roller sports]]
[[Category:Roller skaters at the 2022 Asian Games]]
[[Category:Asian Games bronze medalists for India]]
[[Category:Medalists at the 2022 Asian Games]]

{{India-sport-bio-stub}}
{{speedskating-bio-stub}}

Sunil Singh Salam

2023-10-04T07:29:00Z

Adarsh Sachin Pimple:

{{Short description|Indian canoeist}}
{{Infobox sportsperson
| name = Sunil Singh Salam
| image =
| image_size =
| caption =
| birth_name =
| fullname =
| nationality = Indian
| residence =
| birth_date =
| birth_place =
| death_date =
| death_place =
| height =
| weight =
| country =
| sport = [[Canoeing]]
| event =
| pb =
| club =
| coach =
| alma_mater =
| retired =
| olympics =
| highestranking =
| show-medals = yes
| medaltemplates = {{MedalCountry|{{IND}}}}
{{MedalCompetition|[[Canoeing at the Asian Games|Canoeing]]}}
{{MedalBronze|[[2022 Asian Games|2022 Hangzhou]]|[[Canoeing at the 2022 Asian Games – Men's C-2 1000 metres|Men's sprint C-2 1000 m]]}}
}}
'''Sunil Singh Salam''' is an Indian [[Canoe sprint|canoeist]]. He won a bronze medal at the [[Canoeing at the 2022 Asian Games – Men's C-2 1000 metres|men's sprint C-2 1000 m]] event at the [[2022 Asian Games]].<ref>{{cite web|url=https://info.hangzhou2022.cn/en/results/canoe-sprint/race-results-men-s-canoe-double-1000m-fnl-000100-.htm|title=Asian Games Results|publisher=Asian Games, Hangzhou 2022|date=3 October 2023|access-date=3 October 2023}}</ref><ref>{{cite web|title=India win bronze in men''s canoe double 1000m event|website=Devdiscourse|date=3 October 2023| url=https://www.devdiscourse.com/article/technology/2616019-india-win-bronze-in-mens-canoe-double-1000m-event|access-date=3 October 2023}}</ref><ref name="Desk 2023 d022">{{cite web | last=Desk | first=TOI Sports | title=Asian Games: India's Arjun Singh and Sunil Singh Salam win bronze in men's canoe double 1000m event — Asian Games 2023 News | website=The Times of India | date=3 Oct 2023 | url=https://timesofindia.indiatimes.com/sports/asian-games-2023/india-asian-games/asian-games-indias-arjun-singh-and-sunil-singh-salam-win-bronze-in-mens-canoe-double-1000m-event/articleshow/104119373.cms?from=mdr | access-date=3 Oct 2023}}</ref>

==References==
{{reflist}}

[[Category:Living people]]
[[Category:Indian male canoeists]]
[[Category:Asian Games medalists in canoeing]]
[[Category:Canoeists at the 2022 Asian Games]]
[[Category:Medalists at the 2022 Asian Games]]
[[Category:Asian Games bronze medalists for India]]

Sanjana Bathula

2023-10-03T20:18:23Z

Adarsh Sachin Pimple: update

{{Infobox sportsperson
| name = Sanjana Bathula
| image =
| image_size =
| caption =
| birth_name =
| fullname =
| nationality = Indian
| residence =
| birth_date =
| birth_place =
| death_date =
| death_place =
| height =
| weight =
| country =
| sport = [[Roller sports]]
| event =
| pb =
| club =
| coach =
| alma_mater =
| retired =
| olympics =
| highestranking =
| show-medals = yes
| medaltemplates = {{MedalCountry|{{IND}}}}
{{MedalCompetition|[[Roller sports at the Asian Games|Asian Games]]}}
{{MedalBronze|[[2022 Asian Games|2022 Hangzhou]]|[[Roller speed skating at the 2022 Asian Games – Women's 3000 metres relay|Women's Speed skating 3,000 m relay]]}}
}}

'''Sanjana Bathula''' is an [[India]]n [[Inline speed skating|speed skating]] track athlete.<ref>{{cite news|title=Asian Games 2023 Day 9 All Sports Events Live Updates From Hangzhou China|newspaper=[[Times of India]]|date=2 October 2023|url=https://timesofindia.indiatimes.com/sports/asian-games-2023/live-updates-of-asian-games-2023-day-9-archery-athletics-equestrian-badminton-hockey-cricket/liveblog/104095060.cms|access-date=2 October 2023}}</ref> She won a bronze medal in the [[Roller sports at the 2022 Asian Games|women's 3000m relay]] event at the [[2022 Asian Games]].<ref>{{cite report|url=https://info.hangzhou2022.cn/resAG2022-/pdf/AG2022-/ROL/AG2022-_ROL_C92B_ROLWRELAY-------------------------.pdf|title=Asian Games Results|publisher=Asian Games, Hangzhou 2022|date=2 October 2023|access-date=2 October 2023}}</ref><ref>{{cite web|last=Nag|first=Utathya|title=Asian Games 2023 roller skating: India win bronze medals in speed skating relays|website=Olympics.com|date=2 October 2023|url=https://olympics.com/en/news/asian-games-2023-hangzhou-roller-skating-india-results-medal-october-2|access-date=2 October 2023}}</ref>

==References==
{{reflist}}
[[Category:Living people]]
[[Category:Indian female speed skaters]]
[[Category:Asian Games medalists in roller sports]]
[[Category:Roller skaters at the 2022 Asian Games]]
[[Category:Asian Games bronze medalists for India]]
[[Category:Medalists at the 2022 Asian Games]]

{{India-sport-bio-stub}}
{{speedskating-bio-stub}}

Arjun Singh (canoeist)

2023-10-03T20:03:45Z

Adarsh Sachin Pimple: Create for Medal winner

{{Infobox sportsperson
| name = Arjun Singh
| image =
| image_size =
| caption =
| birth_name =
| fullname =
| nationality = Indian
| residence =
| birth_date =
| birth_place =
| death_date =
| death_place =
| height =
| weight =
| country =
| sport = [[Canoeing]]
| event =
| pb =
| club =
| coach =
| alma_mater =
| retired =
| olympics =
| highestranking =
| show-medals = yes
| medaltemplates = {{MedalCountry|{{IND}}}}
{{MedalCompetition|[[Canoeing at the Asian Games|Canoeing]]}}
{{MedalBronze|[[2022 Asian Games|2022 Hangzhou]]|[[Canoeing at the 2022 Asian Games – Men's C-2 1000 metres|Men's sprint C-2 1000 m]]}}
}}

'''Arjun Singh''' is an Indian [[Canoe sprint|canoeist]]. He won a bronze medal at the [[Canoeing at the 2022 Asian Games – Men's C-2 1000 metres|men's sprint C-2 1000 m]] event at the [[2022 Asian Games]].<ref>{{cite web|url=https://info.hangzhou2022.cn/en/results/canoe-sprint/race-results-men-s-canoe-double-1000m-fnl-000100-.htm|title=Asian Games Results|publisher=Asian Games, Hangzhou 2022|date=3 October 2023|access-date=3 October 2023}}</ref><ref>{{cite web|title=India win bronze in men''s canoe double 1000m event|website=Devdiscourse|date=3 October 2023| url=https://www.devdiscourse.com/article/technology/2616019-india-win-bronze-in-mens-canoe-double-1000m-event|access-date=3 October 2023}}</ref><ref name="Desk 2023 d022">{{cite web | last=Desk | first=TOI Sports | title=Asian Games: India's Arjun Singh and Sunil Singh Salam win bronze in men's canoe double 1000m event — Asian Games 2023 News | website=The Times of India | date=3 Oct 2023 | url=https://timesofindia.indiatimes.com/sports/asian-games-2023/india-asian-games/asian-games-indias-arjun-singh-and-sunil-singh-salam-win-bronze-in-mens-canoe-double-1000m-event/articleshow/104119373.cms?from=mdr | access-date=3 Oct 2023}}</ref>

==References==
{{reflist}}

[[Category:Living people]]
[[Category:Indian male canoeists]]
[[Category:Asian Games medalists in canoeing]]
[[Category:Canoeists at the 2022 Asian Games]]
[[Category:Medalists at the 2022 Asian Games]]
[[Category:Asian Games bronze medalists for India]]

Kartik Kumar

2023-10-02T05:38:23Z

Adarsh Sachin Pimple: Create for medal winner

{{Short description|Indian athlete}}{{Infobox sportsperson
| headercolor =
| name = Kartik Kumar
| image =
| image_size =
| caption =
| birth_name =
| fullname =
| nickname =
| native_name =
| native_name_lang =
| nationality = [[India]]n
| residence =
| alma mater =
| birth_date =
| birth_place =
| death_date =
| death_place =
| height =
| weight =
| website =
| country = {{IND}}
|sport= [[Sport of athletics|Athletics]]
| event =
| collegeteam =
| universityteam =
| club =
| team =
| turnedpro =
| partner =
| former_partner =
| coach =
| retired =
| coaching =
| worlds =
| regionals =
| nationals =
| olympics =
| paralympics =
| highestranking =
| pb =
| medaltemplates =
{{MedalSport|Men's athletics}}
{{Medal|Country|{{IND}}}}
{{MedalCompetition|[[Asian Games]]}}
{{MedalSilver|[[2022 Asian Games|2022 Hangzhou]]|[[Athletics at the 2022 Asian Games – Men's 10,000 metres|10000 m]]}}
}}
'''Kartik Kumar''' is an Indian athlete. He won the silver medal in the 10000 metres race in the [[2022 Asian Games]].<ref name="The New Indian Express 2023 c893">{{cite web | title=Asian Games: Kartik Kumar wins silver; Gulveer Singh bags bronze in men’s 10,000m | website=The New Indian Express | date=30 Sep 2023 | url=https://www.newindianexpress.com/sport/asian-games/2023/sep/30/asian-games-kartik-kumar-wins-silver-gulveer-singh-bags-bronze-in-mens-10000m-2619709.html | access-date=30 Sep 2023}}</ref><ref name="Desk 2023 m545">{{cite web | last=Desk | first=TOI Sports | title=Asian Games: Kartik wins silver, Gulveer claims bronze for India in 10000m — Asian Games 2023 News | website=The Times of India | date=30 Sep 2023 | url=https://timesofindia.indiatimes.com/sports/asian-games-2023/india-asian-games/asian-games-kartik-wins-silver-gulveer-claims-bronze-for-india-in-10000m/articleshow/104071189.cms?from=mdr | access-date=30 Sep 2023}}</ref><ref name="ESPN 2023 x089">{{cite web | title=Asian Games: Kartik Kumar, Gulveer Singh finish 2-3 in men's 10,000m | website=ESPN | date=30 Sep 2023 | url=https://www.espn.in/espn/story/_/id/38527369/india-asian-games-hangzhou-2022-athletics-kartik-kumar-gulveer-singh-silver-bronze-mens-10000m | access-date=30 Sep 2023}}</ref> He was born in 1999 in a [[Kshatriya Rajput people|Rajput Pundir]] family in Shimlana village of [[Saharanpur district]] in [[Western Uttar Pradesh]]. He is a soldier, serving as the [[havaldar]] in the [[Jat Regiment]] of [[Indian Army]].<ref name="JatReg1">{{cite web | title= Who is Kartik Kumar? Everything you need to know about the Asian Games 2023 silver medalist| website=SportsKeeda | date=30 Sep 2023 | url= https://www.sportskeeda.com/athletics/who-kartik-kumar-everything-need-know-asian-games-2023-silver-medalist| access-date=30 Sep 2023}}</ref>

==References==
{{reflist}}
{{DEFAULTSORT:Kumar, Kartik}}
[[Category:Living people]]
[[Category:Indian male long-distance runners]]
[[Category:Athletes (track and field) at the 2022 Asian Games]]
[[Category:Asian Games medalists in athletics (track and field)]]
[[Category:Asian Games silver medalists for India]]
[[Category:Medalists at the 2022 Asian Games]]
[[Category:People from Saharanpur district]]

{{India-athletics-bio-stub}}

Shringi Rishi Dham

2023-09-17T08:45:21Z

Adarsh Sachin Pimple:

{{Use dmy dates}}
{{Cleanup|reason=referencing needs cleanup}}
{{Infobox Hindu temple|name=Shringi Rishi Dham|religious_affiliation=[[Hinduism]]|festival=[[Fool Moon]]|district=[[Lakhisarai ]]|state=[[Bihar]]|country=[[India]]|map_type=India Bihar|website={{URL|https://lakhisarai.nic.in/hi/}}|temple_board=|native_name=श्रृंगी ऋषि धाम|location=Kajra- [[Lakhisarai]]}}
'''Shringi Rishi Dham''' ([[Hindi]]: श्रृंगी ऋषि धाम) is located in [[Lakhisarai district|Lakhisarai]] [[Lakhisarai district|district]] of [[Bihar]] [[Bihar|state]]. According to the belief, it was here that King Dashrath performed a Yagya to get a son and after the incarnation of Lord Ram along with his four sons Lakshman, Shatrughan and Bharat, the Mundan Sanskar of all four of them also took place . The hills, waterfalls and ponds of Shringi Rishi are the center of attraction.<ref>{{Cite web |title=श्रृंगीऋषि धाम लखीसराय : जंगलों व पहाड़ों की कंदराओं में आध्यात्मिक, पौराणिक व रमणीक स्थल, हर मनोकामना पूर्ण - Shringrishi Dham Lakhisarai: Spiritual, mythological and delightful place in the caves of forests and mountains, fulfilling every wish |url=https://www.jagran.com/bihar/bhagalpur-shringrishi-dham-lakhisarai-spiritual-mythological-and-delightful-place-in-the-caves-of-forests-and-mountains-fulfilling-every-wish-22910490.html |access-date=2023-09-16 |website=Jagran |language=hi}}</ref>

== History ==
Shringi Rishi Dham is situated amidst the mountains in Suryagarha block, 25 kilometers from the city. During the journey you will find mountain rocks in cone shape.<ref>{{Cite web |title=पर्यटन {{!}} जिला लखीसराय की आधिकारिक वेबसाइट {{!}} India |url=https://lakhisarai.nic.in/hi/%e0%a4%aa%e0%a4%b0%e0%a5%8d%e0%a4%af%e0%a4%9f%e0%a4%a8/ |access-date=2023-09-16 |language=hi-IN}}</ref> On reaching the temple, the upper part of the mountain slopes forward, which not only adds to the amazingness of this place but also enhances its beauty.<ref>{{Cite web |last=Sunil |title=श्रृंगी ऋषि धाम आश्रम: जहां पुत्र प्राप्ति के लिए राजा दशरथ ने किया था यज्ञ |url=https://www.livehindustan.com/photos/bihar/shringi-rishi-dham-ashram-at-lakhisarai-of-bihar-where-king-dasaratha-performed-a-yajna-to-get-son-1-2754572 |access-date=2023-09-16 |website=Hindustan |language=hi}}</ref> It is believed that when King Dashrath did not have a son, he came here and told his problem to Rishi Shringa, son of Rishi Vibhandak. After this, due to the penance of Shringa Rishi, Agnidev appeared with a bowl of kheer and fed the same kheer to the three queens of the king.<ref>{{Cite web |title=Shringi Rishi Dham {{!}} श्रृंगी ऋषि धाम आश्रम: जतए पुत्र प्राप्ति के लेल राजा दशरथ केने छलथि यज्ञ |url=https://mithiladharohar.blogspot.com/2020/09/shringi-rishi-dham-ashram-at-lakhisarai.html |access-date=2023-09-16 |website=मिथिला धरोहर {{!}} Maithili Panchang, Gonu Jha Stories, Maithili Song Lyrics, Biography & Many More. |language=hi}}</ref> After the incarnation of Ram, Lakshman, Bharat and Shatrughan, Guru Vashishtha named everyone, but the Mundan Sanskar took place in this Shringi Rishi Dham. There are many legends behind the arrival and settlement of Shringi Rishi here.<ref>{{Cite web |title=प्राकृतिक सौन्दर्य के साथ धार्मिक महत्व भी है लखीसराय के श्रृंगी ऋषि स्थान का, रामायण में भी है चर्चा, जानिये बिहार पूर्व डीजीपी से |url=https://news4nation.com/news/along-with-natural-beauty-there-is-also-religious-importance-of-shringi-rishi-place-of-lakhisarai-now-from-former-dgp-of-bihar-256262 |access-date=2023-09-16 |website=news4nation.com}}</ref>
== References ==

[[Category:Lakhisarai district]]

Dono (film)

2023-09-06T22:59:10Z

Adarsh Sachin Pimple: Dono created

{{short description|2023 film by Avnish Barjatya}}
{{Use dmy dates}}
{{Use Indian English}}
{{Infobox film
| name = Dono
| image =
| alt =
| caption = Theatrical release poster
| director = Avnish S. Barjatya
| producer = Kamal Kumar Barjatya Late Rajkumar Barjatya Ajit Kumar Barjatya
| writer = Avnish S. Barjatya Manu Sharma
| story = Avnish S. Barjatya
| starring = {{plainlist|
* Rajveer Deol
* Paloma Dhillon
}}
| music = '''Score:''' [[George Joseph (composer)|George Joseph]] '''Songs:''' [[Shankar–Ehsaan–Loy]]
| cinematography = [[Chirantan Das]]
| editing = [[Shweta Venkat Mathew]]
| studio = {{ubl|[[Rajshri Productions]]|[[Jio Studios]]}}
| distributor =
| released = {{Film date|df=y|2023|10|05}}
| runtime =
| country = India
| language = Hindi
| budget =
| gross =
}}

'''''Dono''''' ({{Translation|Both}}) is an upcoming 2023 Indian [[Hindi]]-language [[Romanticism|romantic]] [[Drama (film and television)|drama]] film directed by debutant Avnish S. Barjatya, son of [[Sooraj R. Barjatya]], and written by Avnish S. Barjatya and Manu Sharma.<ref>{{cite news|url=https://www.bollywoodhungama.com/amp/news/bollywood/scoop-rajveer-deol-paloma-thakeria-dhillons-debut-film-directed-sooraj-barjatyas-son-avnish-barjatya-titled-dono/ |title=Rajveer Deol-Paloma Thakeria Dhillon’s debut film, directed by Sooraj Barjatya’s son Avnish Barjatya, titled Dono |work=Bollywood Hungama |access-date=29 August 2023}}</ref> It was jointly produced by [[Rajshri Productions]] and [[Jio Studios]]. It stars newcomers, Rajveer Deol and Paloma Dhillon, son of [[Sunny Deol]] and daughter of [[Poonam Dhillon]], respectively.

It will release on 5 October 2023.<ref>{{cite news|url=https://www.indiatoday.in/amp/movies/bollywood/story/dono-trailer-rajveer-sing-paloma-avnish-barjatya-2430762-2023-09-04 |title='Dono' trailer: Rajveer Deol, Paloma look for closure in Avnish Barjatya’s film |work=India Today |access-date=5 September 2023}}</ref>

== Plot ==
The film follows the story two strangers Dev and Meghna. Dev (friend of the dulhan) meets Meghna (friend of the dulha) at a lavish destination wedding. The film explores their relationship.

== Cast ==
The cast is as follows:<ref>{{Cite web |title=Dono Movie (2023) - Cast, Release Date, Review, Official Trailer, News, Videos, Photos |url=https://www.pinkvilla.com/movie/dono |access-date=2023-09-05 |website=PINKVILLA |language=en}}</ref>
* Rajveer Deol as Dev
* Paloma Dhillon as Meghna
* Kanikka Kapur as Alina
* Rohan Khurana
* Aditya Nanda
* Manik Papneja
* Poojan Chhabra

== Production ==
In March 2021, it was announced that [[Sooraj Barjatya]]'s son Avnish Barjatya would be making his directiorial debut with ''Dono''.<ref>{{cite news|url=https://www.pinkvilla.com/entertainment/news/sooraj-barjatyas-son-avnish-barjatya-to-make-directorial-debut-with-film-titled-dono-1231094%3famp |title=Exclusive - Sooraj Barjatya’s son Avnish Barjatya to make his directorial debut with the film titled Dono |work=Pinkvilla |access-date=1 September 2023}}</ref> Rajveer Deol, son of actor [[Sunny Deol]] and Paloma Dhillon, daughter of actress [[Poonam Dhillon]] were cast as the leads, marking their acting debut.<ref>{{cite news|url=https://www.mid-day.com/entertainment/bollywood-news/article/dono-avnish-barjatyas-directorial-to-introduce-rajveer-deol-and-paloma-under-rajshri-productions-23299697 |title=Dono: Avnish Barjatya's directorial to introduce Rajveer Deol and Paloma under Rajshri Productions |work=Mid Day|access-date=28 August 2023}}</ref><ref>{{cite news|url=https://amp.scroll.in/reel/1055386/watch-sunny-deols-son-rajveer-and-poonam-dhillons-daughter-paloma-make-their-acting-debut |title=Watch: Sunny Deol’s son Rajveer and Poonam Dhillon’s daughter Paloma make their acting debut |work=Scroll.in |access-date=6 September 2023}}</ref>

== Soundtrack ==
{{Infobox album
| name = Dono
| type = soundtrack
| artist = [[Shankar–Ehsaan–Loy]]
| cover =
| alt =
| released = 16 August 2023
| recorded = 2022-2023
| venue =
| studio =
| genre = [[Feature film soundtrack]]
| length =
| language = Hindi
| label = [[Zee Music Company]]
| prev_title =
| prev_year =
| year =
| next_title =
| next_year =
| misc = {{external music video| header = Official audio
|
}}
}}

The songs are composed by [[Shankar–Ehsaan–Loy]]. The lyrics are written by [[Irshad Kamil]]. The [[film score]] is composed by [[George Joseph (composer)|George Joseph]]. The title track of the film was released by the ''[[Maine Pyaar Kiya]]'' pair, [[Salman Khan]] and [[Bhagyashree]].<ref>{{cite web |title=Salman Khan, Bhagyashree launch the soothing romantic title track of Avnish S Barjatya's Dono. Watch |accessdate=16 August 2023 |work=Hindustan Times |url=https://www.hindustantimes.com/entertainment/salman-khan-bhagyashree-launch-soothing-romantic-title-track-avnish-s-barjatya-dono-watch-101692167748656-amp.html}}</ref>

{{Tracklist
| headline = Track listing
| total_length =
| extra_column = Singer(s)
| title1 = Dono
| extra1 = [[Armaan Malik]]
| length1 = 02:34
}}

== Release ==
The film's teaser was released in July 2023 and the trailer was released on 4 September 2023.<ref>{{cite web |title=Dono teaser: Sunny Deol's son Rajveer, Poonam Dhillon's daughter Paloma unfold 'innocence of love' in debut film |accessdate=12 August 2023 |work=DNA India |url=https://www.dnaindia.com/bollywood/report-dono-teaser-sunny-deol-son-rajveer-deol-poonam-dhillon-daughter-paloma-unfold-innocence-of-love-in-debut-film-3053304}}</ref> It is set for release on 5 October 2023.<ref>{{cite news|url=https://www.mid-day.com/entertainment/bollywood-news/article/dono-rajveer-deol-and-palomas-debut-film-to-be-released-on-october-5-23304457|title=Dono: Rajveer Deol and Paloma's debut film to be released on October 5|work=Mid Day|access-date=19 August 2023}}</ref><ref>{{cite web |title=Dono trailer: Sunny Deol's son Rajveer Deol and Poonam Dhillon’s daughter Paloma pair up in fresh rom-com. Watch |accessdate=5 September 2023 |work=Hindustan Times |url=https://www.hindustantimes.com/entertainment/bollywood/dono-trailer-sunny-deol-son-rajveer-deol-poonam-dhillon-daughter-paloma-101693819622586-amp.html}}</ref>

== References ==
{{reflist}}

[[Category:2023 films]]
[[Category:2020s Hindi-language films]]
[[Category:2020s romantic drama films]]
[[Category:Indian drama films]]
[[Category:Indian romance films]]

2023 FAO League

2023-07-19T05:22:52Z

Adarsh Sachin Pimple:

{{Use dmy dates}}
{{Use Indian English}}
{{Infobox football league season
| image =
| pixels = 250
|competition = [[FAO League]]
|season = 2023
|dates = 5 July - 6 August<ref name="Ori">{{cite web|url=https://www.orisports.com/SheduleDetails.aspx?cId=MzE1MA==|title=FAO First Division Football League 2023 Schedule|work=Orisports|date=7 July 2023|accessdate=7 July 2023}}</ref>
|winners =
|promoted =
|relegated =
|continentalcup1 = [[I-League 2nd Division]]
|continentalcup1 qualifiers =
|continentalcup2 = [[FAO Super Cup]]
|continentalcup2 qualifiers =
|matches = 27
|total goals = 88
|league topscorer =
* '''Diamond League''': Dinabandhu Das (Young Utkal Club) (4 goals) 
* '''Gold League''': Bikash Chandra Padhiary (Rising Star Club) (3 goals) 
|best goalkeeper =
|biggest home win =
|biggest away win =
|highest scoring =
|longest wins =
|longest unbeaten =
|longest winless =
|longest losses =
|highest attendance =
|lowest attendance =
|attendance =
|average attendance =
|prevseason = [[2022 FAO League|2022]]
|nextseason =
|updated = 18 July 2023
}}

The '''2023 FAO League''' will be the twelfth season of the [[FAO League]], the top Odia professional football league, since its establishment in 2010. ''Sunrise Club'' and ''Radha Raman Club'' are the joint defending champions. FAO League is annually organised by the [[Football Association of Odisha]] (FAO), the official football governing body of [[Odisha]], in association with Department of Sports & Youth Services (DSYS), [[Government of Odisha]].<ref>{{cite web|url=http://orisports.com/SheduleDetails.aspx?cId=NTU2|title=FAO First Division League|work=Orisports|accessdate=16 May 2018}}</ref><ref>{{cite web|url=http://orisports.com/SheduleDetails.aspx?cId=Mjg5NA==|title=FAO First Division League 2022|work=Orisports|accessdate=3 July 2022}}</ref>

==Teams==
===Diamond===
{{div col|colwidth=20em}}
*Bidanasi Club
*Odisha Police
*Radha Raman Club
*[[Rising Student Club]]
*Rovers Athletic Club
*Sports Odisha
*Sunrise Club
*Young Utkal Club
{{div col end}}

===Gold===
{{div col|colwidth=20em}}
*Chand Club
*East Coast Railway
*Kishore Club
*Jay Durga Club
*Rising Star Club
*Mangala Club
*Radha Gobinda Club
{{div col end}}

===Silver===
====Silver A====
{{div col|colwidth=20em}}
*Azad Hind Club
*Lalbag Club
*Sunshine Club
*Town Club
{{div col end}}

====Silver B====
{{div col|colwidth=20em}}
*Chauliaganj Club
*Eleven Gun Club
*Independent Club
*Royal Club
{{div col end}}

==Venue==
<gallery>
Barabati stadium.jpg|[[Barabati Stadium]] in [[Cuttack]], [[Odisha]]
</gallery>

==League stage==
===Diamond League===
<onlyinclude>
{{#invoke:Sports table|main|style=WDL

| source = [https://www.orisports.com/NewsDetails.aspx?nId=NzgxNA== Orisports]
| update = 18 July 2023
|team1=SR
|team2=RR
|team3=SO
|team4=RC
|team5=YU
|team6=OP
|team7=BC
|team8=RS
|result1=KO |result2=KK |result3=KK |result4=KK |result8=REL

|win_BC=1 |draw_BC=0 |loss_BC=3 |gf_BC=4 |ga_BC=6
|win_OP=1 |draw_OP=1 |loss_OP=2 |gf_OP=7 |ga_OP=12
|win_RR=3 |draw_RR=0 |loss_RR=1 |gf_RR=8 |ga_RR=3
|win_RC=1 |draw_RC=2 |loss_RC=1 |gf_RC=6 |ga_RC=6
|win_RS=0 |draw_RS=0 |loss_RS=4 |gf_RS=3 |ga_RS=11
|win_SO=2 |draw_SO=2 |loss_SO=0 |gf_SO=8 |ga_SO=6
|win_SR=3 |draw_SR=1 |loss_SR=0 |gf_SR=12 |ga_SR=3
|win_YU=1 |draw_YU=2 |loss_YU=1 |gf_YU=6 |ga_YU=7

|name_BC=Bidanasi Club
|name_OP=[[Odisha Police]]
|name_RC=Rovers Athletic Club
|name_RR=Radha Raman Club
|name_RS=[[Rising Student Club]]
|name_SO=[[Government of Odisha|Sports Odisha]]
|name_SR=Sunrise Club
|name_YU=Young Utkal Club


|res_col_header=Q
|col_KO=#ccffcc |text_KO={{nobreak|'''Champions''', Qualification to [[2023 FAO Super Cup]], and Possible Qualification to [[I-League 3|2024–25 I-League 3]]}}
|col_KK=blue1|text_KK={{nobreak|Qualification to [[2023 FAO Super Cup]]}}
|col_REL=red1 |text_REL=Relegation to [[FAO League#Gold League|2024 FAO Gold League]]
|class_rules = 1) points; 2) head-to-head points; 3) head-to-head goal difference; 4) goal difference; 5) number of goals scored; 6) drawing of lots
}} </onlyinclude>

===Gold League===
{{#invoke:Sports table|main|style=WDL

|source= [https://www.orisports.com/NewsDetails.aspx?nId=NzgxNA== Orisports]
|update= 18 July 2023
|team1=KC
|team2=RS
|team3=JD
|team4=CC
|team5=ER
|team6=RC
|team7=MC
|result1=KA |result2=KK |result3=KK |result7=REL

|win_CC=0 |draw_CC=2 |loss_CC=1 |gf_CC=3 |ga_CC=5
|win_ER=0 |draw_ER=2 |loss_ER=1 |gf_ER=2 |ga_ER=5
|win_JD=1 |draw_JD=1 |loss_JD=1 |gf_JD=4 |ga_JD=6
|win_KC=3 |draw_KC=1 |loss_KC=0 |gf_KC=10 |ga_KC=5
|win_MC=0 |draw_MC=1 |loss_MC=2 |gf_MC=4 |ga_MC=7
|win_RC=0 |draw_RC=1 |loss_RC=2 |gf_RC=3 |ga_RC=5
|win_RS=3 |draw_RS=0 |loss_RS=0 |gf_RS=9 |ga_RS=2

|name_CC=Chand Club
|name_ER=[[East Coast Railway zone|East Coast Railway]]
|name_JD=Jay Durga Club
|name_KC=Kishore Club
|name_MC=Mangala Club
|name_RC=Radha Gobinda Club
|name_RS=Rising Star Club


|res_col_header=Q
|col_KA=green1|text_KA={{nobreak|Promotion to [[FAO League|2024 FAO Diamond League]], Qualification to [[2023 FAO Super Cup]]}}
|col_KK=blue1 |text_KK={{nobreak|Qualification to [[2023 FAO Super Cup]]}}
|col_REL=red1 |text_REL=Relegation to [[FAO League#Silver League|2024 FAO Silver League]]
|class_rules = 1) points; 2) head-to-head points; 3) head-to-head goal difference; 4) goal difference; 5) number of goals scored; 6) drawing of lots
}}

===Silver League===
====Group stage====
=====Group A=====
{{#invoke:Sports table|main|style=WDL

|source= [https://www.orisports.com/NewsDetails.aspx?nId=NzgxNA== Orisports]
|update=
|team1=AH
|team2=LC
|team3=SC
|team4=TC
|result1=KO |result4=REL

|win_AH=0 |draw_AH=0 |loss_AH=0 |gf_AH=0 |ga_AH=0
|win_LC=0 |draw_LC=0 |loss_LC=0 |gf_LC=0 |ga_LC=0
|win_SC=0 |draw_SC=0 |loss_SC=0 |gf_SC=0 |ga_SC=0
|win_TC=0 |draw_TC=0 |loss_TC=0 |gf_TC=0 |ga_TC=0

|name_AH=Azad Hind Club
|name_LC=Lalbag Club
|name_SC=Sunshine Club
|name_TC=Town Club


|res_col_header=Q
|col_KO=green1 |text_KO=Advance to [[2023 FAO League#Promotion Play-off|Silver Group Promotion Play-off]]
|col_REL=red1 |text_REL=Relegation to [[FAO League#FAO Second Division League|2024 FAO Second Division League]]
|class_rules = 1) points; 2) head-to-head points; 3) head-to-head goal difference; 4) goal difference; 5) number of goals scored; 6) drawing of lots
}}

=====Group B=====
{{#invoke:Sports table|main|style=WDL

|source= [https://www.orisports.com/NewsDetails.aspx?nId=NzgxNA== Orisports]
|update=
|team1=CC
|team2=EG
|team3=IC
|team4=RC
|result1=KO |result4=REL

|win_CC=0 |draw_CC=0 |loss_CC=0 |gf_CC=0 |ga_CC=0
|win_EG=0 |draw_EG=0 |loss_EG=0 |gf_EG=0 |ga_EG=0
|win_IC=0 |draw_IC=0 |loss_IC=0 |gf_IC=0 |ga_IC=0
|win_RC=0 |draw_RC=0 |loss_RC=0 |gf_RC=0 |ga_RC=0

|name_CC=Chauliaganj Club
|name_EG=Eleven Gun Club
|name_IC=Independent Club
|name_RC=Royal Club


|res_col_header=Q
|col_KO=green1 |text_KO=Advance to [[2023 FAO League#Promotion Play-off|Silver Group Promotion Play-off]]
|col_REL=red1 |text_REL=Relegation to [[FAO League#FAO Second Division League|2024 FAO Second Division League]]
|class_rules = 1) points; 2) head-to-head points; 3) head-to-head goal difference; 4) goal difference; 5) number of goals scored; 6) drawing of lots
}}

====Play-off====
{{Football box collapsible
|date = August 2023
|time =
|team1 = TBD
|score =
|report =
|team2 = TBD
|goals1 =
|goals2 =
|stadium = [[Barabati Stadium]], [[Cuttack]]
|attendance =
|referee=
}}

== Statistics ==
=== Scoring ===
{{updated|16 July 2023}}<ref>{{cite web|url=https://www.orisports.com/NewsDetails.aspx?nId=NzgxNA==|title=FAO 1st Division League 2023|work=Orisports|accessdate=7 July 2023}}</ref>
{{col-begin}}
{{col-2}}
==== Diamond League ====
{| class="wikitable sortable" style="text-align:center"
|-
!Rank
!Player
!Club
!Goals
|-
!colspan="4"|Diamond
|-
|rowspan="1"|1
|align="left"|Dinabandhu Das
|align="left"|Young Utkal Club
|rowspan="1"|5
|-
|rowspan="1"|2
|align="left"|Selwyn Frazier Miranda
|align="left"|Sunrise Club
|rowspan="1"|4
|-
|rowspan="4"|3
|align="left"|Bijay Behera
|align="left"|[[Odisha Police]]
|rowspan="4"|3
|-
|align="left"|Finto
|align="left"|Sunrise Club
|-
|align="left"|Raisen Tudu
|align="left"|[[Government of Odisha|Sports Odisha]]
|-
|align="left"|Samir Kerketta
|align="left"|Sunrise Club
|-
|rowspan="8"|4
|align="left"|Anand Soreng
|align="left"|[[Odisha Police]]
|rowspan="8"|2
|-
|align="left"|Bholeshankar Majhi
|align="left"|[[Odisha Police]]
|-
|align="left"|Fagu Hembram
|align="left"|Radha Raman Club
|-
|align="left"|Kartik Hantal
|align="left"|Rovers Athletic Club
|-
|align="left"|Papu Majhi
|align="left"|Radha Raman Club
|-
|align="left"|Pintu Samal
|align="left"|[[Government of Odisha|Sports Odisha]]
|-
|align="left"|Rajesh Nayak
|align="left"|Bidanasi Club
|-
|align="left"|Tophan Nayak
|align="left"|Radha Raman Club
|-
|rowspan="17"|5
|align="left"|Adwin Tirkey
|align="left"|[[Rising Student Club]]
|rowspan="17"|1
|-
|align="left"|Anand Oram
|align="left"|[[Rising Student Club]]
|-
|align="left"|Arpan Lakra
|align="left"|Sunrise Club
|-
|align="left"|Artatrana Samal
|align="left"|Young Utkal Club
|-
|align="left"|Binay Kisam
|align="left"|Radha Raman Club
|-
|align="left"|Chandra Muduli
|align="left"|Rovers Athletic Club
|-
|align="left"|D. Sanjay
|align="left"|[[Government of Odisha|Sports Odisha]]
|-
|align="left"|Jamir Oram
|align="left"|Sunrise Club
|-
|align="left"|Prasanta Srihari
|align="left"|[[Government of Odisha|Sports Odisha]]
|-
|align="left"|Prayas Panda
|align="left"|Bidanasi Club
|-
|align="left"|Rahul Mukhi
|align="left"|Rovers Athletic Club
|-
|align="left"|Rakesh Oram
|align="left"|[[Rising Student Club]]
|-
|align="left"|Ronik Majhi
|align="left"|[[Odisha Police]]
|-
|align="left"|Sourav Ranjan Hanuman
|align="left"|Radha Raman Club
|-
|align="left"|Sunil Khilla
|align="left"|Rovers Athletic Club
|-
|align="left"|Sunil Munda
|align="left"|Rovers Athletic Club
|-
|align="left"|Wangden Lama
|align="left"|Bidanasi Club
|}
{{col-2}}

==== Gold League ====
{| class="wikitable sortable" style="text-align:center"
|-
!Rank
!Player
!Club
!Goals
|-
!colspan="4"|Gold
|-
|rowspan="2"|1
|align="left"|Bikash Chandra Padhiary
|align="left"|Rising Star Club
|rowspan="2"|3
|-
|align="left"|Satyaprakash Pradhan
|align="left"|Mangala Club
|-
|rowspan="6"|2
|align="left"|Masluts Kerketta
|align="left"|Jay Durga Club
|rowspan="6"|2
|-
|align="left"|Bijay Singh
|align="left"|Rising Star Club
|-
|align="left"|Dashmath Murmu
|align="left"|Kishore Club
|-
|align="left"|Gopal Oram
|align="left"|Chand Club
|-
|align="left"|Prabhat Dansena
|align="left"|Kishore Club
|-
|align="left"|Sanjit Panna
|align="left"|[[East Coast Railway zone|East Coast Railway]]
|-
|rowspan="20"|3
|align="left"|Abinash Muduli
|align="left"|Rising Star Club
|rowspan="20"|1
|-
|align="left"|Amar Lakra
|align="left"|Kishore Club
|-
|align="left"|Ankit Behera
|align="left"|Kishore Club
|-
|align="left"|Arjun Samantray
|align="left"|Chand Club
|-
|align="left"|Bibek Prasad Bag
|align="left"|Kishore Club
|-
|align="left"|Jagadish Oram
|align="left"|Kishore Club
|-
|align="left"|Janmo Xess
|align="left"|Jay Durga Club
|-
|align="left"|Jitu Muduli
|align="left"|Rising Star Club
|-
|align="left"|Krishna Haripal
|align="left"|Kishore Club
|-
|align="left"|Kshetrimayum Somokanta Singh
|align="left"|Kishore Club
|-
|align="left"|Madhu Jani
|align="left"|Rising Star Club
|-
|align="left"|Mrinmay Mondal
|align="left"|Radha Raman Club
|-
|align="left"|Prakash Bhoi
|align="left"|Kishore Club
|-
|align="left"|Rakesh Kumar Jena
|align="left"|Mangala Club
|-
|align="left"|Sayed Manzar Ali
|align="left"|Rising Star Club
|-
|align="left"|Tushar Kant Nag
|align="left"|Kishore Club
|-
|align="left"|Uttam Sil
|align="left"|Jay Durga Club
|}
{{col-end}}

==== Silver League ====
{| class="wikitable sortable" style="text-align:center"
|-
!Rank
!Player
!Club
!Goals
|-
!colspan="4"|Silver
|-
|rowspan="1"|1
|align="left"|TBD
|align="left"|TBD
|rowspan="1"|TBD
|}

==References==
{{reflist|2}}

{{FAO League}}
{{2023–24 in Indian football}}

[[Category:FAO League]]
[[Category:Sports competitions in Odisha]]
[[Category:2023 in Asian association football leagues|Ind]]
[[Category:2023–24 in Indian football]]
[[Category:2023–24 in Indian football leagues|1]]

Hebbal, Khanapur

2023-07-17T03:18:38Z

Adarsh Sachin Pimple: Wrote an insightful write-up.

{{other uses|Hebbal (disambiguation)}}
'''Hebbal''' is a village in [[Khanapur, Karnataka Assembly constituency|Khanapur]] taluka of [[Belagavi District|Belgavi]] district, [[Karnataka]], [[India]]. Its village code is 597576.<ref name=":23">{{Cite web |title=Hebbal village information |url=https://censusindia.gov.in/nada/index.php/catalog/6746/study-description |website=censusindia.gov.in|publisher=[[2011 Census of India]]|access-date=7 July 2023}}</ref>
{{Infobox settlement
|name =
|native_name = {{IPA-kn|belagɔm}}
|settlement_type = Village
|image_skyline =
|imagesize =
|image_alt =
|image_caption =
|image_flag =
|flag_alt =
|image_seal =
|seal_alt =
|image_shield =
|shield_alt =
|etymology =
|nickname =
|motto =
|image_map =
|map_alt =
|map_caption =
|pushpin_map =
|pushpin_map_alt =
|pushpin_map_caption =
|pushpin_mapsize =
|pushpin_label_position =
|coordinates = 
|coor_pinpoint =
|coordinates_footnotes =
|subdivision_type = Country
|subdivision_name = [[India]]
|subdivision_type1 = [[State of India|State]]
|subdivision_name1 = [[Karnataka]]
|subdivision_type2 = [[Districts of Karnataka|District]]
|subdivision_name2 = [[Belagavi district|Belagavi]]
|subdivision_name3 = [[Khanapur, Karnataka Assembly constituency|Khanapur]]
|subdivision_type3 = [[Belagavi district#Administrative divisions|Taluka]]
|established_title =
|established_date =
|founder =
|seat_type =
|seat =
|government_footnotes =
|government_type =
|governing_body =
|leader_party = [[Indian National Congress]]
|leader_name = [[Anjali Nimbalkar]]<ref>{{Cite web |title=Khanapur Assembly constituency Election Result - Legislative Assembly constituency |url=https://resultuniversity.com/election/khanapur-karnataka-assembly-constituency}}</ref>
|leader_title = [[Member of Legislative Assembly]]
|unit_pref = Metric

|area_total_ha = 900.25
|elevation_m = 651
|population_note = 1014 males and 1012 females
|population_as_of = [[2011 Census of India|2011]]
|population_total = 2026
|population_density_km2 = auto
|population_footnote =
|population_demonym =
|timezone1 =[[Indian Standard Time]](UTC+5½)
|utc_offset1 =
|timezone1_DST =
|utc_offset1_DST =
|postal_code_type =
|postal_code =
|area_code_type = Location code
|area_code =29 555 05437 597576 0000
}}

==Census==
===2011 Census===
The village is home to 464 families. According to the Population Census of 2011, the village has a total population of 2026, consisting of 1014 males and 1012 females.<ref>{{Cite web |title=Population finder:Hebbal village information |url=https://censusindia.gov.in/nada/index.php/catalog/6746/study-description |website=censusindia.gov.in|publisher=[[2011 Census of India]]|access-date=8 July 2023}}</ref>

Within the village, there are 169 children aged 0–6, accounting for 8.34% of the total population. The average sex ratio in Hebbal is 998, which is higher than the state average of 973. However, the child sex ratio in Hebbal, as per the census, is 837, lower than the Karnataka average of 948.

In 2011, the literacy rate in Hebbal village was 76.31%, surpassing the state average of 75.36%. The male literacy rate in Hebbal is 89.91%, while the female literacy rate stands at 62.89%. There are 116 villagers of scheduled caste.<ref name=":23"/>

===2001 Census===
''See the data at Official website ''<ref>{{Cite web|url=https://censusindia.gov.in/nada/index.php/catalog/20549|title=Belagavi district census report|publisher=[[2011 Census of India]]|access-date=8 July 2023}}</ref>

==Administration==
According to the [[Indian constitution]] and the [[Panchayati Raj Act]], Hebbal village is governed by a [[Sarpanch]] (Head of Village), who is elected as the representative of the village.

==References==
{{reflist}}

[[Category:Villages in Belagavi district]]

Fourth Amendment of the Constitution of India

2023-02-10T02:17:57Z

Adarsh Sachin Pimple: Finished writing a new contribution.

#REDIRECT [[List of amendments of the Constitution of India]]

Khalsa bole

2023-01-06T14:52:57Z

Adarsh Sachin Pimple: Published an influential piece.

{{Short description|Coded language of Nihang Sikhs}}
{{Infobox language
| name = Khalsa bole
| familycolor = Indo-European
| altname = Gar Gaj Bole, Nihang Singh de Bole, Khalsa de bole
| creator =
| nativename = ਖ਼ਾਲਸਈ ਬੋਲੇ, ਖ਼ਾਲਸਾ ਬੋਲੀ, ਗੜਗੱਜ ਬੋਲੇ
| pronunciation = Ḵẖālasa'ī bōlē, Ḵẖālasā bōlī
| posteriori = [[Punjabi language|Punjabi]] and [[Punjabi dialects and languages|its dialects]] (mostly), [[Hindi]], [[Persian language|Persian]]
| era = 17th or early 18th century to present
| fam1 = [[Indo-European]]
| fam2 = [[Indo-Iranian languages|Indo-Iranian]]
| fam3 = [[Indo-Aryan languages|Indo-Aryan]]
| fam4 = [[Indo-Aryan_languages#Northwestern_Zone|Northwestern]]
| fam5 = [[Punjabi dialects and languages|Punjabic]]
| ancestor = [[Proto-Indo-European language|Proto-Indo-European]]
| ancestor2 = [[Proto-Indo-Iranian language|Proto-Indo-Iranian]]
| ancestor3 = [[Proto-Indo-Aryan language|Proto-Indo-Aryan]]
| ancestor4 = [[Vedic Sanskrit]]
| ancestor5 = [[Sanskrit#Classical_Sanskrit|Classical Sanskrit]]
| ancestor6 = ''debated'' [[Prakrit]]{{efn|[[Paishachi]], [[Shauraseni Prakrit|Saurasheni]], or [[Gandhari language|Gandhari]] Prakrits have been proposed as the ancestor [[Middle Indo-Aryan languages|Middle Indo-Aryan language]] to Punjabi.}}<ref>{{cite journal |last1=Singh |first1=Sikander |title=The Origin Theories of Punjabi Language: A Context of Historiography of Punjabi Language |journal=International Journal of Sikh Studies |url=https://www.researchgate.net/publication/353680383}}</ref>
| ancestor7 = ''debated'' [[Apabhraṃśa]]
| ancestor8 = [[wikt:Old Punjabi|Old Punjabi]]<ref>{{cite book |last1=Haldar |first1=Gopal |title=Languages of India |publisher=National Book Trust, India |location=New Delhi |isbn=9788123729367 |page=149 |quote=The age of Old Punjabi: up to 1600 A.D. […] It is said that evidence of Old Punjabi can be found in the Granth Sahib.}}</ref><ref>{{cite book |last1=Bhatia |first1=Tej K. |title=Punjabi: A Cognitive-Descriptive Grammar |publisher=Routledge |location=London |isbn=9781136894602 |page=XXV |edition=Reprint |quote=As an independent language Punjabi has gone through the following three stages of development: Old Punjabi (10th to 16th century). Medieval Punjabi (16th to 19th century), and Modern Punjabi (19th century to Present).}}</ref><ref>{{cite book |author1=Christopher Shackle |author2=Arvind Mandair |title=Teachings of the Sikh Gurus : selections from the Scriptures |publisher=Routledge |location=Abingdon, Oxon |isbn=9781136451089 |edition=First |chapter=0.2.1 – Form |quote=Surpassing them all in the frequent subtlety of his linguistic choices, including the use of dialect forms as well as of frequent loanwords from Sanskrit and Persian, Guru Nanak combined this poetic language of the Sants with his native Old Punjabi. It is this mixture of Old Punjabi and old Hindi which constitutes the core idiom of all the earlier Gurus.}}</ref><ref>{{cite book |last1=Frawley |first1=William |title=International encyclopedia of linguistics |publisher=Oxford University Press |location=Oxford |isbn=9780195139778 |page=423 |edition=2nd}}</ref><ref>{{cite book |last1=Austin |first1=Peter |title=One thousand languages : living, endangered, and lost |publisher=University of California Press |location=Berkeley |isbn=9780520255609 |page=115}}</ref><ref>{{cite book |author1=Braj B. Kachru |author2=Yamuna Kachru |author3=S. N. Sridhar |title=Language in South Asia |publisher=Cambridge University Press |isbn=9781139465502 |page=411}}</ref>
| script = [[Gurmukhi]]
}}{{Sikhism sidebar}}

'''Khalsa bole''' (Gurmukhi: ਖ਼ਾਲਸਈ ਬੋਲੇ or ਖ਼ਾਲਸਾ ਬੋਲੀ; ''Ḵẖālasa'ī bōlē'', ''Ḵẖālasā bōlī''; meaning "words of [[Khalsa]]"; alternatively transcribed as '''Khalsa boli''') is a bravado-based language variety developed and spoken by members of the [[Akali Nihang|Akali-Nihang]] sect of [[Sikhism]].<ref name=":0">{{Cite journal |year=1984 |title=India Today |journal=India Today |publisher=Living Media India Pvt. Limited |volume=9 |pages=61}}</ref> It has also been described as a coded language.<ref name=":2">{{Cite book |title=The Oxford Handbook of Sikh Studies |publisher=OUP Oxford |others=Pashaura Singh, Louis E. Fenech |year=2014 |isbn=9780191004117 |series=Oxford Handbooks |pages=380}}</ref> Other common names for the lect are ''Gar Gaj Bole'' (ਗੜਗੱਜ ਬੋਲੇ; meaning "words that thunder"), ''Nihang Singh de Bole'' ("words of the Nihang Sikhs"), ''Nihang Bola'' ("Nihang speak"), and ''Khalsa de bole'' ("words of the Khalsa").<ref name="Madra2016">{{Cite book |last=Madra |first=Amandeep Singh |url=https://www.worldcat.org/oclc/1083462581 |title=Sicques, Tigers or Thieves : Eyewitness Accounts of the Sikhs (1606-1810). |publisher=Palgrave Macmillan |others=P. Singh |isbn=978-1-137-11998-8 |location=New York |pages=120, 362 |oclc=1083462581}}</ref><ref name=":3">{{Cite book |title=The Illustrated Weekly of India |publisher=Times of India Press |year=1969 |volume=90 |pages=38}}</ref>

== Purpose ==
The dialect encompasses the Sikh philosophical concept of remaining ever optimistic, known as ''[[Charhdi Kala|Chardi kala]]''.<ref>{{Cite book |last=Singh |first=Dya |url=https://www.worldcat.org/oclc/1007302595 |title=Sikhing Success & Happiness : Spiritual Secrets for Success, Fulfillment & Happiness. |isbn=978-1-4828-6637-7 |location=[Singapore] |chapter=Chapter VII: Sikhing Happiness - Chardhi Kala, Amritvela & Anand |oclc=1007302595}}</ref> The unique dialect serves martial and mental objectives, such as helping the speaker and listeners remain in high-spirits in the face of adversity.<ref name=":1">{{Cite web |last=Singh |first=Khuswant |title=Nihang Speak (bole) |url=https://www.sikhnet.com/news/nihang-speak-bole-op-ed |archive-url= |archive-date=30 March 2011 |archive-format= |website=Hindustan Times (original publisher), republished on SikhNet |publication-place=Chandigarh}}</ref><ref>{{Cite book |last=Singh |first=Ganda |title=Sardar Jassa Singh Ahluwalia |publisher=Publication Bureau of Patiala Punjabi University |year=1990 |pages=16 |quote=This Nihang Singhi language helped the Singhs of those days to maintain themselves in high spirits and face the tempest of ordeals bravely.}}</ref> It serves as a verbal act of dissent in the face of troubling circumstances.<ref name=":3" />

{{Blockquote|text="There is a great degree of general Sikh ambivalence towards the Nihangs and their [[dera (organization)|deras]]. There is no real knowledge but through the construction of the Sikh past by [[Ragi (Sikhism)|ragis]] and [[Dhadi (music)|dhadis]] and others involved in the invention of Sikh tradition, they seem to have made sacrifices for the faith and [[qaum]]. One possible consequence of their relative isolation could be the development of coded language. Sekhon (1997: 229) attributes these different meanings of the words as metaphors of optimism and belief in the inevitable achievement of the goal: 'Taking a meal of parched gram of necessity a Nihang would describe himself as eating almonds. Even now onions for Nihangs are silver pieces, rupees on the other hand mere pebbles, and a club the repository of wisdom.’ "|author=Pashaura Singh, Louis E. Fenech|title=The Oxford Handbook of Sikh Studies (2014)|source=page 380}}

== History ==

=== Origin ===
Some claim it was invented by [[Banda Singh Bahadur]], the early 18th century Sikh warrior and martyr.{{R|name=Madra2016|page=120}} Sikh scholar, Piara Singh Padam, claims it originated earlier in the 17th century, during the time of the [[Sikh gurus|Sikh Gurus]].<ref name=":6">{{Cite book |last=Padam |first=Piara Singh |url=http://www.panjabdigilib.org/webuser/searches/downloadPdf.jsp?file=PL-000723.pdf&docid=40769 |title=Khalsa Bole |year=1985 |language=pa |script-title=pa:ਖਾਲਸਈ ਬੋਲੇ |trans-title=Khalsa language |format=PDF}}</ref> The lect developed during the period of intense persecution of the Sikhs by the [[Mughal Empire|Mughal]] and [[Durrani Empire|Durrani]] empires in the 18th century.<ref name=":5" /> During that period, Sikhs vacated for the mountains, jungles, and deserts to escape the genocidal policies enacted against them.<ref name=":5" />

{{Blockquote|text="Guru Gobind Singh would rename some of the smaller or weaker Singhs in the ranks of the Khalsa army. He would bestow them with lofty titles such as ‘Dharti-Hallaa Singh' (literally, the Earth-shaker). This would not only send fear and doubt deep within the ranks of the enemy soldiers, but encouraged the Singhs in the Khalsa army to fight heroically with courage and confidence and honour the names given to them by the Guru."|author=Nihang Darshan Singh|title=audio recording, July 2006<ref>{{cite web |author1=NIHANGSINGH.ORG |title=Thundering Words: The Martial Language of Nihangs |url=https://sikhchic.com/history/thundering_words_the_martial_language_of_nihangs |website=sikhchic.com |date=21 October 2010}}</ref>}}

=== Present-day ===
The dialect is still used by some modern Sikhs, especially the Akali-Nihangs.<ref name=":4">{{Cite book |last=Crenshaw |first=Martha |title=Terrorism in Context |publisher=Penn State Press |year=2010 |isbn=9780271044422 |pages=363}}</ref> Many modern Nihangs are ridiculed for using their dialect.<ref name=":3" /> They are often the target for jokes by outsiders.<ref name=":3" />

== Linguistic sources ==
Khalsa bole sources its vocabulary from "a mixture of [[Punjabi language|Punjabi]], [[Hindi]], [[Persian language|Persian]] and [[Indo-Aryan languages|other dialects]] used in various regions of India".<ref>{{Cite book |last=Pall |first=S. J. S. |url=https://www.worldcat.org/oclc/294988259 |title=The beloved forces of the Guru |publisher=B. Chattar Singh Jiwan Singh |isbn=978-81-7601-857-9 |edition=1st |location=Amritsar |oclc=294988259}}</ref><ref name=":1" />

== List of vocabulary examples ==
{| class="wikitable"
|+''Khalsa bole'' words and phrases with figurative and literal meanings
!No.
!Word or phrase
!'''Figurative''' meaning
!Literal meaning
!Reference(s)
|-
|1.
|''akāl dan''
|dispenser of wisdom
|wooden club
|{{R|name=Madra2016|page=120}}
|-
|2.
|
|conquer [[Chittor Fort|Chittor]] or [[Multan]]
|urination or defecation
|<ref name=":0" /><ref name=":4" />
|-
|3.
|''Nihal Kaur''
|blanket
|Sikh woman's name, [[Santokh|satisfiying]] woman
|<ref name=":1" />
|-
|4.
|''larki''
|green chillies
|girl or woman
|<ref name=":1" />
|-
|5.
|''rupa''
|onion
|beautiful, beauty, silver pieces
|<ref name=":1" /><ref name=":2" /><ref name=":7">{{cite web |author1=NIHANGSINGH.ORG |title=Thundering Words: The Martial Language of Nihangs |url=https://sikhchic.com/history/thundering_words_the_martial_language_of_nihangs |website=sikhchic.com}}</ref>
|-
|6.
|''dhid phookni, tid fookni''
|tea
|stomach destroyer
|<ref name=":1" /><ref name=":7" />
|-
|7.
|''thokhay baj''
|(spoon) of sugar
|
|<ref name=":1" />
|-
|8.
|''akaash pari''
|goat
|
|<ref name=":1" />
|-
|9.
|''larraaki''
|refers to an individual with a martial spirit
|red chillies
|<ref name=":1" />
|-
|10.
|''akkar-bhan''
|fever
|
|<ref name=":1" />
|-
|11.
|''sukha''
|Cannabis concocted beverage ([[bhang]]), tranquilizer
|peace of mind, happiness, pleasurable
|<ref name=":1" /><ref name=":7" />
|-
|12.
|''araakis''
|horses
|
|<ref name=":1" />
|-
|13.
|''thanedaar''
|donkey
|police officer
|<ref name=":1" />
|-
|14.
|''[[Qadi|Qazi]], Kaji''
|cockerel{{Efn|This is due to the Qazis being associated with the Islamic call to prayer (azhan), a likeness is made to the call of a cockerel, and them demanding the non-Muslims of an area pay the Jizya tax, which was despised by the non-Muslim commoners, was a call of nature.|name=note 1|group=note}}
|judge in the field of [[Fiqh|Islamic jurisprudence]]
|<ref name=":1" /><ref name=":7" />
|-
|15.
|''chhauni''
|undergarments ([[kacchera]])
|encampment
|<ref name=":1" />
|-
|16.
|''aflatoon''
|quilt
|braggart, bragger, boaster
|<ref name=":1" />
|-
|17.
|''aandey''
|potatoes
|eggs
|<ref name=":1" />
|-
|18.
|''aring baring''
|lying down
|wrestling
|<ref name=":1" /><ref name=":7" />
|-
|19.
|''Basant Kaur''
|corn
|combination of [[Basant (festival)|Basant]] (Spring festival) + [[Kaur]] (female Sikh title) meaning "Spring damsel"
|<ref name=":1" /><ref name=":7" />
|-
|20.
|''billa''
|[[English people|Englishman]]
|cat
|<ref name=":1" /><ref name=":7" />
|-
|21.
|''bhuchanger''
|youth
|
|<ref name=":1" />
|-
|22.
|''chugal''
|mirror
|back-biter, tattler
|<ref name=":1" /><ref name=":7" />
|-
|23.
|''DC''
|limper
|
|<ref name=":1" /><ref name=":7" />
|-
|24.
|''dhullay''
|meat
|
|<ref name=":1" /><ref name=":7" />
|-
|25.
|''gobinday''
|watermelon
|
|<ref name=":1" /><ref name=":7" />
|-
|26.
|''gobindyia''
|carrots
|
|<ref name=":1" /><ref name=":7" />
|-
|27.
|''jahaj''
|cart
|boat, ship
|<ref name=":1" /><ref name=":7" />
|-
|28.
|''samundar''
|milk
|ocean
|<ref name=":1" />
|-
|29.
|''sarb ras''
|salt
|essence of life
|<ref name=":1" /><ref name=":7" />
|-
|30.
|''siropa''
|beating
|robe of honour
|<ref name=":1" /><ref name=":7" />
|-
|31.
|''[[tehsildar]]''
|intelligent
|tax official of a ''[[tehsil]]'' (administrative unit)
|<ref name=":1" /><ref name=":7" />
|-
|32.
|''Teja Singh''
|train
|Sikh man's name
|<ref name=":1" />
|-
|33.
|''athak savārī''
|pair of shoes
|tireless mount
|{{R|name=Madra2016|page=120}}
|-
|34.
|''charāī karnā''
|to die
|to invade, [[charge (warfare)|charge]] or set out on an expedition
|{{R|name=Madra2016|page=120}}<ref name=":8">{{Cite news |last=Pathak |first=Vikas |title=The Nihangs: Sikh Warrior Creed That Evokes Respect And Fear In Equal Measure |work=Outlook India |url=https://www.outlookindia.com/magazine/story/india-news-the-nihangs-sikh-warrior-creed-that-evokes-respect-and-fear-in-equal-measure/305118 |quote='He will dream of armies and he thinks in lakhs. If he is alone he will say, ‘a-lakh-and-a-quarter Khalsa are present’. You ask him how he is, he will reply, ‘the army is well’. For him, hunger is intoxication, a miserable pony an Arab or Iraqi steed…and dying would be proceeding on an expedition.' – ‘Nihangs’, a section in the Encyclopedia of Sikhism, edited by Prof. Harbans Singh and published by Punjabi University, Patiala}}</ref>
|-
|35.
|''lakh netarā''
|blind in one eye
|one with 100,000 eyes
|{{R|name=Madra2016|page=120}}
|-
|36.
|''mast, mastana''
|empty of personal supplies
|in a state of ecstasy, carefree
|{{R|name=Madra2016|page=120}}<ref name=":7" />
|-
|37.
|''savā lakh''
|approach of one Nihang Sikh
|125,000-strong army
|<ref name=":3" />{{R|name=Madra2016|page=120}}<ref name=":4" /><ref name=":8" />
|-
|38.
|
|eating almonds
|eating parched gram
|<ref name=":2" />
|-
|39.
|''rupee''
|pebbles
|[[rupee]] currency
|<ref name=":2" />
|-
|40.
|
|a quarrelsome woman
|red chilli
|<ref name=":5">{{Cite web |last=Gupta |first=Shekhar |title=We are the real heirs of the Sikh shrines and traditions: Baba Santa Singh |url=https://www.indiatoday.in/magazine/cover-story/story/19840815-we-are-the-real-heirs-of-the-sikh-shrines-and-traditions-baba-santa-singh-803744-1984-08-14 |access-date=2023-03-08 |website=India Today |language=en |quote=Over the years as they fought suicidal battles and lived off the jungle in marginal conditions the Nihangs developed their own distinctive lifestyle, mannerisms and even language. To a Nihang even today to answer the call of nature is to "conquer Chittor or Multan", smoking is "kissing a female donkey" and red chilli is "a quarrelsome woman". Also, perhaps because of the harsh lives they were forced to lead the Nihangs were allowed the use of a concoction made of cannabis and dry fruit which they call garamjal (hot water).}}</ref>
|-
|41.
|''garamjal''
|beverage concoction made
of cannabis and hot water
|hot water
|<ref name=":5" />
|-
|42.
|
|smoking
|kissing a female donkey
|<ref name=":5" />
|-
|43.
|''golee''
|medicinal pill, tablet, or capsule
|bullet
|<ref>{{Cite book |last=Macintyre |first=Donald |title=Hindu-Koh: Wanderings and Wild Sport on and Beyond the Himalayas |publisher=William Blackwood and Sons |year=1889 |pages=279}}</ref><ref>{{Cite book |last=Syal |first=Meera |title=Anita and Me |publisher=Fourth Estate |year=1996 |isbn=1565845293 |location=London |pages=111}}</ref>
|-
|44.
|''veer''
|brother
|brave
|<ref name=":6" />
|-
|45.
|''fauj''
|oneself
|army
|<ref name=":6" />
|-
|46.
|''mithe parshad''
|old bread, leftover [[roti]] or [[chapati]] more than a day-old
|sweet and blessed bread or sacrament
|<ref name=":6" /><ref name=":7" />
|-
|47.
|''tar pulaw''
|dry meal
|aromatic gravied rice
|<ref name=":6" />
|-
|48.
|''[[Langar (Sikhism)|langar]] mast''
|nothing to eat, hunger
|happy time, intoxication
|<ref name=":6" /><ref name=":8" />
|-
|49.
|''chhapa maarna''
|showing up spontaneously to the homes of friends or relatives
|guerilla ambush, surprise attack
|<ref name=":6" />
|-
|50.
|''[[Yama|Dharamraj]] di dhee di sewa''
|being ill
|being cared for by the angel of death's daughter
|<ref name=":6" />
|-
|51.
|''jān bhai''
|personal horse
|dearest brother, blood brother
|<ref name=":6" /><ref name=":7" />
|-
|52.
|''[[Pathan]] sira''
|cauliflower
|Afghan head{{Efn|Please see [[Afghan-Sikh Wars]] for background information on historical Afghan-Sikh relations.|name=note 2|group=note}}
|<ref name=":6" /><ref name=":7" />
|-
|53.
|''chhilad''
|money
|tree bark
|<ref name=":6" />
|-
|54.
|
|silk
|[[Jute]] (bast fibre)
|<ref name=":6" />
|-
|55.
|''budhiye''
|young damsel
|old lady
|<ref name=":6" />
|-
|56.
|''panjwan''
|clarified butter, [[ghee]]
|
|<ref name=":6" />
|-
|57.
|''chaiwan''
|cooking oil
|
|<ref name=":6" />
|-
|58.
|''chup''
|sugar
|silence
|<ref name=":7" />
|-
|59.
|''choona''
|flour
|lime-stone powder
|<ref name=":7" />
|-
|60.
|''panj ratnee''
|wine, alcohol
|
|<ref name=":6" />
|-
|61.
|''titari''
|[[karela]] (bitter melon or bitter gourd)
|
|<ref name=":6" />
|-
|62.
|''karadhee''
|radish
|
|<ref name=":6" />
|-
|63.
|''garday''
|rice
|
|<ref name=":7" />
|-
|64.
|''samudar''
|milk
|ocean
|<ref name=":7" />
|-
|65.
|''kastoora''
|pig
|musk
|<ref name=":7" />
|-
|66.
|''kesar''
|turmeric
|saffron
|<ref name=":7" />
|-
|67.
|''badam''
|groundnuts, chickpeas, grams
|almonds
|<ref name=":7" />
|-
|68.
|''aaracaa''
|horse
|
|<ref name=":6" />
|-
|69.
|''harni''
|[[louse]], lice
|
|<ref name=":6" />
|-
|70.
|''baaj''
|iron rod
|hawk, falcon
|<ref name=":6" />
|-
|71.
|''bhuchangee, bhuhhangi''
|son
|snake
|<ref name=":7" />
|-
|72.
|''aakarhpun''
|fever or bodily illness
|arrogance
|<ref name=":7" />
|-
|73.
|
|miserable pony
|Arab or Iraqi steed
|<ref name=":8" />
|-
|74.
|''bata''
|iron bowl
|
|<ref name=":7" />
|-
|75.
|''birajkay''
|seated
|holding court
|<ref name=":7" />
|-
|76.
|''gurh''
|[[jaggery]] (unrefined cane sugar)
|
|<ref name=":7" />
|-
|77.
|''heeray''
|white hairs
|pearls
|<ref name=":7" />
|-
|78.
|''hulla''
|hurry
|blast of eastern winds
|<ref name=":7" />
|-
|79.
|''jhatanga''
|goat
|
|<ref name=":7" />
|-
|80.
|''kulga''
|baldy (bald person)
|
|<ref name=":7" />
|-
|81.
|''laraki''
|chilli, spice
|shrew
|<ref name=":7" />
|-
|82.
|''mamla''
|money
|revenue
|<ref name=":7" />
|-
|83.
|''morcha''
|endeavour
|assault on the enemy
|<ref name=":7" />
|-
|84.
|''parsram''
|axe
|
|<ref name=":7" />
|-
|85.
|''[[patwari]]''
|Cat
|tax-collector
|<ref name=":7" />
|-
|86.
|''bhootni''
|train (rail locomotive)
|[[Bhoot (ghost)|Female ghost]]
|<ref name=":7" />
|-
|87.
|''[[subedar]]''
|sweeper
|army sergeant
|<ref name=":7" />
|-
|88.
|''theekar''
|body
|shell
|<ref name=":7" />
|-
|89.
|''dhokhay baaj''
|spoon
|imposter
|<ref name=":7" />
|-
|90.
|''vaheer''
|mobile
|
|<ref name=":7" />
|-
|91.
|''ghorrhey''
|jutti shoes
|horses
|<ref name=":7" />
|-
|92.
|''[[Shaheed|shaheedi]] maar''
|punishment to the guilty
|a martyr's beating
|<ref name=":7" />
|-
|93.
|''sawaayaa''
|A little
|one and a quarter
|<ref name=":7" />
|-
|94.
|''haraa pallaa''
|grass
|green rice
|<ref name=":7" />
|-
|95.
|''[[Sheesh Mahal]]''
|shanty
|palace of mirrors
|<ref name=":7" />
|-
|96.
|''swarag''
|calamity
|heaven
|<ref name=":7" />
|-
|97.
|''hazaar mekhee''
|worn-out scarf
|
|<ref name=":7" />
|-
|98.
|''gurmukhi parshad''
|coarse grain
|blessed sacrament from the mouth of the Guru
|<ref name=":7" />
|-
|99.
|''dabrroo ghusrooh''
|individual lacking in [[Rehat|Sikh conduct]]
|
|<ref name=":7" />
|-
|100.
|''Dharamraj di dhee''
|Sleeping
|daughter of the angel of death
|<ref name=":7" />
|-
|101.
|
|blind man
|wide-awake hero
|<ref name=":9">{{Cite book |last=Singh |first=Teja |url=http://www.panjabdigilib.org/webuser/searches/downloadPdf.jsp?file=BK-005340.pdf&docid=9815 |title=Humour in Sikhism |publisher=The Star Book Depot |year=1929 |edition=2nd |location=Amritsar |pages=6 |language=en |format=PDF}}</ref>
|-
|102.
|
|half-blind man
|argus-eyed lion
|<ref name=":9" />
|-
|103.
|
|deaf man
|man in the upper storey
|<ref name=":9" />
|-
|104.
|
|[[Amrit Sanskar|baptised]] Sikh
|brother of the golden cup (actually an iron vessel)
|<ref name=":9" />
|-
|105.
|
|to be fined by the community for a fault
|getting one's salary
|<ref name=":9" />
|-
|106.
|
|big stick
|lawyer
|<ref name=":9" />
|-
|107.
|
|to speak
|roar
|<ref name=":9" />
|}

== See also ==

* [[Charhdi Kala|Chardi kala]]
* [[Punjabi language]]
* [[Punjabi dialects and languages]]
* [[Sant Bhasha]]

== Further reading ==

* {{Cite book |last=Padam |first=Piara Singh |url=http://www.panjabdigilib.org/webuser/searches/downloadPdf.jsp?file=PL-000723.pdf&docid=40769 |title=Khalsa Bole |year=1985 |language=pa |script-title=pa:ਖਾਲਸਈ ਬੋਲੇ |trans-title=Khalsa language |format=PDF}}
* {{Cite book |last=Bedi |first=Daljit Singh |title=Nihang Singha De Khalsai Gadgaj Bole |language=pa |script-title=pa:ਨਿਹੰਗ ਸਿੰਘਾਂ ਦੇ ਖਾਲਸਾਈ ਗੜਗੱਜ ਬੋਲੇ |trans-title=The Khalsa of the Nihang Singhs roared}}
* {{Cite book |last=Singh |first=Teja |url=http://www.panjabdigilib.org/webuser/searches/downloadPdf.jsp?file=BK-005340.pdf&docid=9815 |title=Humour in Sikhism |publisher=The Star Book Depot |year=1929 |edition=2nd |location=Amritsar |format=PDF}}

== Notes ==
{{notelist}}
{{reflist|group=note}}

== References ==
<references />
{{Punjabi language topics}}
{{Sikhism}}
[[Category:Languages of India]]
[[Category:Punjabi language]]
[[Category:Punjabi dialects| ]]
[[Category:Greater Punjabi languages and dialects]]
[[Category:History of Sikhism]]
[[Category:Fusional languages]]
[[Category:Punjab]]
[[Category:Punjabi culture]]
[[Category:Tonal languages in non-tonal families]]
[[Category:Nihang| ]]
[[Category:Sikh groups and sects]]
[[Category:Punjabi words and phrases]]

Open defecation

2022-09-20T15:39:45Z

Adarsh Sachin Pimple: Finished writing a new addition.

{{short description|Humans defecating outside (in the open environment) rather than into a toilet}}
{{Use dmy dates}}
[[File:Sanitation facilities coverage, OWID.svg|thumb|upright=1.6|Sanitation facilities coverage worldwide from 2000 to 2015 (the orange line is the data for open defecation).<ref name="SDGtracker6">[[Hannah Ritchie|Ritchie]], [[Max Roser|Roser]], Mispy, Ortiz-Ospina (2018) [https://sdg-tracker.org/water-and-sanitation "Measuring progress towards the Sustainable Development Goals." (SDG 6)] {{Webarchive|url=https://web.archive.org/web/20201101050352/https://sdg-tracker.org/water-and-sanitation }} ''SDG-Tracker.org, website''</ref>]]
{{Pollution sidebar|Soil}}

'''Open defecation''' is the human practice of [[defecating]] outside ("in the open") rather than into a [[toilet]]. People may choose fields, bushes, forests, ditches, streets, canals, or other open spaces for defecation. They do so either because they do not have a toilet readily accessible or due to traditional cultural practices.<ref name="ClasenBoisson2014">{{cite journal | vauthors = Clasen T, Boisson S, Routray P, Torondel B, Bell M, Cumming O, Ensink J, Freeman M, Jenkins M, Odagiri M, Ray S, Sinha A, Suar M, Schmidt WP | display-authors = 6 | title = Effectiveness of a rural sanitation program on diarrhea, soil-transmitted helminth infection, and child malnutrition in Odisha, India: a cluster-randomized trial | journal = The Lancet. Global Health | volume = 2 | issue = 11 | pages = e645-53 | date = November 2014 | pmid = 25442689 | doi = 10.1016/S2214-109X(14)70307-9 | doi-access = free }}</ref> The practice is common where [[sanitation]] infrastructure and services are not available. Even if toilets are available, [[Behavior change (public health)|behavior change]] efforts may still be needed to promote the use of toilets. 'Open defecation free' (ODF) is a term used to describe communities that have shifted to using toilets instead of open defecation. This can happen, for example, after [[community-led total sanitation]] programs have been implemented.

Open defecation can pollute the environment and cause health problems and diseases. High levels of open defecation are linked to high [[child mortality]], poor [[undernutrition|nutrition]], [[poverty]], and large disparities between rich and poor.<ref name="JMP2014">{{cite book|url=http://www.susana.org/en/resources/library/details/2036|title=Progress on drinking water and sanitation, 2014 Update|publisher=WHO/UNICEF Joint Monitoring Programme for Water Supply and Sanitation (JMP)|isbn=9789241507240|access-date=12 March 2015|archive-date=2 April 2015|archive-url=https://web.archive.org/web/20150402115029/http://www.susana.org/en/resources/library/details/2036|url-status=live}}</ref>{{rp|page=11}} Ending open defecation is an indicator being used to measure progress towards the [[Sustainable Development Goal 6|Sustainable Development Goal Number 6]]. Extreme poverty and lack of sanitation are statistically linked. Therefore, eliminating open defecation is thought to be an important part of the effort to eliminate poverty.<ref name="Ahmad">{{cite news|last=[[Junaid Ahmad]]|title=How to eliminate open defecation by 2030|website=[[Devex]]|url=https://www.devex.com/news/how-to-eliminate-open-defecation-by-2030-84634|url-status=live|access-date=2 May 2016|archive-url=https://web.archive.org/web/20160601220402/https://www.devex.com/news/how-to-eliminate-open-defecation-by-2030-84634|archive-date=1 June 2016}}</ref>

{{asof|2019}} an estimated 673 million people practice open defecation,<ref name="JMP2019">WHO and UNICEF (2019) [https://www.who.int/water_sanitation_health/publications/jmp-report-2019/en/ Progress on household drinking water, sanitation and hygiene 2000–2017: Special focus on inequalities] {{Webarchive|url=https://web.archive.org/web/20200825160347/https://www.who.int/water_sanitation_health/publications/jmp-report-2019/en/ }}, Geneva, Switzerland</ref>{{rp|74}} down from about 892 million people (12 percent of the global population) in 2016.<ref name="JMP2017" /> In that year, 76 percent (678 million) of the people practicing open defecation in the world lived in just seven countries.<ref name="JMP2017" />{{TOC limit|3}}

== Overview ==
In ancient times, there were more open spaces and less [[population pressure]] on land. It was believed that defecating in the open causes little harm when done in areas with low population, forests, or camping-type situations. With development and urbanization, open defecating started becoming a challenge and thereby an important [[public health]] issue, and an issue of human [[dignity]].<ref>{{Cite journal| vauthors = O'Reilly K |title=From toilet insecurity to toilet security: creating safe sanitation for women and girls|journal=Wiley Interdisciplinary Reviews: Water|language=en|volume=3|issue=1|pages=19–24|doi=10.1002/wat2.1122|s2cid=109965522|issn=2049-1948}}</ref> With the increase in population in smaller areas, such as cities and towns, more attention was given to hygiene and health. As a result, there was an increase in global attention towards reducing the practice of open defecation.<ref>{{Cite news|url=http://www.nationalgeographic.com/magazine/2017/08/toilet-defecate-outdoors-stunting-sanitation/|title=Nearly a Billion People Still Defecate Outdoors. Here's Why.|access-date=2017-10-04|archive-date=5 October 2017|archive-url=https://web.archive.org/web/20171005050709/http://www.nationalgeographic.com/magazine/2017/08/toilet-defecate-outdoors-stunting-sanitation/|url-status=live}}</ref>

Open defecation perpetuates the vicious cycle of disease and poverty and is widely regarded as an affront to personal dignity.<ref name="JMP2014" /> The countries where open defecation is most widely practiced have the highest numbers of [[Child mortality|deaths of children]] under the age of five, as well as high levels of [[Malnutrition|undernutrition]], high levels of poverty, and large disparities between people of means and the poor.<ref name="JMP2014" />

<gallery>
File:Waste dumping in a slum of Cap-Haitien.jpg|Indiscriminate waste dumping and open defecation, Shadda, [[Cap-Haitien]], Haiti
File:Open defecation along the river bank (6908382463).jpg|Open defecation along a riverbank in [[Bujumbura]], Burundi
File:Child in open sewer in Nigeria (3150664698).jpg|Child defecating in the open in a canal in the slum of Gege in the city of [[Ibadan]], Nigeria
File:Open defecation in Tirin Kowt bazaar (4361881653).jpg|Open defecation, Tirin Kowt bazaar, [[Afghanistan]]
</gallery>

== Terminology ==
The term "open defecation" became widely used in the water, sanitation, and hygiene ([[WASH]]) sector from about 2008 onwards. This was due to the publications by the [[Joint Monitoring Programme for Water Supply and Sanitation]] (JMP) and the UN [[International Year of Sanitation]]. The [[Joint Monitoring Programme for Water Supply and Sanitation|JMP]] is a joint program by [[World Health Organization|WHO]] and [[UNICEF]] that was earlier tasked to monitor the water and sanitation targets of the [[Millennium Development Goals|Millennium development goals]] (MDGs); it is now tasked to monitor [[Sustainable Development Goal 6|Sustainable Development Goal Number 6]].

For monitoring of the MDG Number 7, two categories were created: 1) [[improved sanitation]] and (2) [[unimproved sanitation]]. Open defecation falls into the category of unimproved sanitation. This means that people who practice open defecation do not have access to improved sanitation.

In 2013 [[World Toilet Day]] was celebrated as an official UN day for the first time. The term "open defecation" was used in high-level speeches, that helped to draw global attention to this issue (for example, in the "call to action" on sanitation issued by the Deputy Secretary-General of the United Nations in March 2013).<ref>{{cite web|url=https://www.un.org/millenniumgoals/pdf/DSG%20sanitation%20two-pager%20FINAL.pdf|title=United Nations Deputy Secretary-General's Call to Action on Sanitation|website=United Nations|access-date=19 October 2014|archive-date=1 June 2015|archive-url=https://web.archive.org/web/20150601174853/http://www.un.org/millenniumgoals/pdf/DSG%20sanitation%20two-pager%20FINAL.pdf|url-status=live}}</ref>

=== Open defecation free ===
"Open defecation free" (ODF) is a phrase first used in [[community-led total sanitation]] (CLTS) programs. ODF has now entered use in other contexts. The original meaning of ODF stated that all community members are using sanitation facilities (such as toilets) instead of going to the open for defecation. This definition was improved and more criteria were added in some countries that have adopted the CLTS approach in their programs to stop the practice of open defecation.<ref name="Cavill">{{cite book|last1=Cavill|url=https://opendocs.ids.ac.uk/opendocs/bitstream/handle/20.500.12413/5859/Issue%204%20-%20sustainability.pdf?sequence=13&isAllowed=y|title=Sustainability and CLTS: Taking Stock Frontiers of CLTS: Innovations and Insights Issue 4|last2=Chambers|last3=Vernon|publisher=[[Institute of Development Studies]]|isbn=978-1-78118-222-2|page=18|access-date=28 July 2015|archive-url=https://web.archive.org/web/20150703142843/http://www.communityledtotalsanitation.org/resource/frontiers-clts-issue-4-sustainability-and-clts-taking-stock|archive-date=3 July 2015|url-status=live}}</ref>

The Indian [[Ministry of Drinking Water and Sanitation]] in mid-2015 defined ODF as "the termination of [[fecal-oral transmission]], defined by:

# No visible feces found in the environment or village and
# Every household as well as public/community institutions using safe technology option for disposal of feces".<ref>{{cite web|url=http://www.mdws.gov.in/sites/default/files/R_274_1441280478318.pdf|title=Guidelines for ODF Verification|publisher=Indian Ministry of Drinking Water and Sanitation|access-date=3 May 2016|archive-date=11 April 2016|archive-url=https://web.archive.org/web/20160411101355/http://www.mdws.gov.in/sites/default/files/R_274_1441280478318.pdf|url-status=live}}</ref>

Here, a "safe technology option" means a toilet that contains feces so that there is no contamination of surface soil, [[groundwater]] or [[surface water]]; flies or animals do not come in contact with the open feces; no one handles excreta; there is no smell and there are no visible feces around in the environment.<ref>{{Cite news|url=http://forum.susana.org/71-behaviour-change-and-user-psychology-issues/13746-definition-of-odf-open-defecation-free-indian-government-publication|title=Definition of ODF – Open Defecation Free (Indian government publication)|access-date=2017-10-05|language=en-gb|archive-date=6 October 2017|archive-url=https://web.archive.org/web/20171006012854/http://forum.susana.org/71-behaviour-change-and-user-psychology-issues/13746-definition-of-odf-open-defecation-free-indian-government-publication|url-status=live}}</ref> This definition is part of the [[Swachh Bharat Abhiyan]] (Clean India Campaign).

== Reasons ==
The reasons for open defecation are varied. It can be a voluntary, semi-voluntary or involuntary choice. Most of the time, a lack of access to a toilet is the reason. However, in some places even people with toilets in their houses prefer to defecate in the open.<ref name="Cavill" />

A few broad factors that result in the practice of open defecation are listed below.

=== No toilet ===
* Lack of infrastructure: People often lack toilets in their houses, or in the areas where they live.<ref name="JMP2019" /><ref name="Routray 880">{{cite journal|vauthors=Routray P, Schmidt WP, Boisson S, Clasen T, Jenkins MW|title=Socio-cultural and behavioural factors constraining latrine adoption in rural coastal Odisha: an exploratory qualitative study|journal=[[BMC Public Health]]|volume=15|page=880|doi=10.1186/s12889-015-2206-3|pmc=4566293|pmid=26357958}}</ref>
* Lack of toilets in other places: Lack of toilets in places away from people's houses, such as in schools or in the farms leads the people to defecate in the open.<ref name="Routray 880" /> Another example is a lack of [[public toilets]] in cities, whether by a reluctance among businesses to allow patrons to use their toilets or limited hours (e.g. if there are no 24-hour businesses in town and someone needs to use the toilet after regular business hours), which can be a big problem for [[Homelessness|homeless people]].<ref>{{cite web|title=Public Bathrooms Become Ground Zero in the Opioid Epidemic|url=http://www.wbur.org/commonhealth/2017/04/03/public-bathrooms-opioids|access-date=2018-10-16|website=Wbur.org|language=en|archive-date=23 June 2018|archive-url=https://web.archive.org/web/20180623141445/http://www.wbur.org/commonhealth/2017/04/03/public-bathrooms-opioids|url-status=live}}</ref>
* Use of toilets for other purposes: In some rural communities, toilets are used for other purposes, such as storing household items, animals, farm products or used as kitchens. In such cases, people go outside to defecate.<ref>{{Cite journal| vauthors = Bardosh K |title=Achieving "Total Sanitation" in Rural African Geographies: Poverty, Participation and Pit Latrines in Eastern Zambia|journal=Geoforum|volume=66|issue=Supplement C|pages=53–63|doi=10.1016/j.geoforum.2015.09.004|s2cid=153649870 }}</ref><ref>{{cite web|url=http://www.susana.org/en/knowledge-hub/resources-and-publications/library/details/2762|title=Understanding Gendered Sanitation Vulnerabilities: A Study in Uttar Pradesh - Resources|website=Susana.org|access-date=2017-10-23|archive-date=24 October 2017|archive-url=https://web.archive.org/web/20171024095611/http://www.susana.org/en/knowledge-hub/resources-and-publications/library/details/2762|url-status=live}}</ref>

=== Uncomfortable or unsafe toilet ===
[[File:Pit latrines in Zambia (3233256285).jpg|thumb|A [[pit latrine]] with failing superstructure in Zambia.]]
* Poor quality of toilet: Sometimes people have access to a toilet, but the toilet might be broken, or of poor quality – outdoor toilets (pit latrines in particular) typically are devoid of any type of cleaning and reek of odors. Sometimes, toilets are not well lit at all times, especially in areas that lack electricity. Others lack doors or may not have water. Toilets with maggots or cockroaches are also disliked by people and hence, they go out to defecate.<ref>{{cite web|url=http://www.wsp.org/sites/wsp.org/files/publications/WSP-What-Influences-Open-Defecation-Global-Sanitation-Review.pdf|title=What Influences Open Defecation and Latrine Ownership in Rural Households?: Findings from a Global Review| vauthors = O'Connell K |access-date=23 October 2017|archive-date=18 November 2017|archive-url=https://web.archive.org/web/20171118135242/http://www.wsp.org/sites/wsp.org/files/publications/WSP-What-Influences-Open-Defecation-Global-Sanitation-Review.pdf|url-status=live}}</ref><ref>{{cite web|url=http://www.wateraid.org/se/~/media/Files/Sweden/nowhere-to-go.pdf|title=Nowhere to go How a lack of safe toilets threatens to increase violence against women in slums|archive-url=https://web.archive.org/web/20140611225519/http://www.wateraid.org/se/%7E/media/Files/Sweden/nowhere%2Dto%2Dgo.pdf|archive-date=2014-06-11|url-status=dead}}</ref><ref name=":0">{{cite journal | vauthors = Kwiringira J, Atekyereza P, Niwagaba C, Günther I | title = Descending the sanitation ladder in urban Uganda: evidence from Kampala Slums | journal = BMC Public Health | volume = 14 | page = 624 | date = June 2014 | pmid = 24948084 | pmc = 4071028 | doi = 10.1186/1471-2458-14-624 }}</ref><ref name="Routray 880" />
* Risky and unsafe: Some toilets are risky to access. There may be a risk to personal safety due to lack of lights at night, criminals around them, or the presence of animals such as snakes and dogs. Women and children who do not have toilets inside their houses are often found to be scared to access shared or public toilets, especially at night.<ref name=":0" /><ref>{{cite web|url=https://www.amnesty.org/en/documents/AFR32/002/2010/en/|title=Document|website=Amnesty.org|language=en|access-date=2017-10-23|archive-date=24 October 2017|archive-url=https://web.archive.org/web/20171024043145/https://www.amnesty.org/en/documents/AFR32/002/2010/en/|url-status=live}}</ref> Accessing toilets that are not located in the house might be a problem for disabled people, especially at night.<ref name="Tsinda 6939–6954">{{cite journal | vauthors = Tsinda A, Abbott P, Pedley S, Charles K, Adogo J, Okurut K, Chenoweth J | title = Challenges to achieving sustainable sanitation in informal settlements of Kigali, Rwanda | journal = International Journal of Environmental Research and Public Health | volume = 10 | issue = 12 | pages = 6939–54 | date = December 2013 | pmid = 24336021 | pmc = 3881150 | doi = 10.3390/ijerph10126939 | doi-access = free }}</ref> In some parts of the world, Zambia for example, very young children are discouraged from using pit latines due to the risk of them falling through the open drop-hole. In such cases when there is no other available sanitation facility, children are encouraged to practice open defecation.<ref>{{Cite journal|last=Water and Sanitation Programme and the United Nations Children’s Fund (UNICEF)|title=Child Feces Disposal in Zambia|url=https://www.wsp.org/sites/wsp/files/publications/WSP-Zambia-CFD-Profile.pdf|journal=International Bank for Reconstruction and Development / The World Bank and UNICEF.|access-date=22 September 2020|archive-date=2 October 2020|archive-url=https://web.archive.org/web/20201002000020/https://www.wsp.org/sites/wsp/files/publications/WSP-Zambia-CFD-Profile.pdf|url-status=live}}</ref>
* Presence of toilet but not privacy: Some toilets do not have a real door, but have a cloth hung as a door. In some communities, toilets are located in places where women are shy to access them due to the presence of men.<ref>{{Cite journal| vauthors = O'Reilly K |title="Traditional" women, "modern" water: Linking gender and commodification in Rajasthan, India|journal=Geoforum|volume=37|issue=6|pages=958–972|doi=10.1016/j.geoforum.2006.05.008}}</ref><ref name="Tsinda 6939–6954" /><ref name="Routray 880" />
* Lack of water near toilet: Absence of supply of water inside or next to toilets cause people to get water from a distance before using the toilet.<ref name="Routray 880" /> This is an additional task and needs extra time.
* Too many people using a toilet: This is especially true in the case of shared or public toilets. If too many people want to use a toilet at the same time, then some people may go outside to defecate instead of waiting. In some cases, people might not be able to wait due to diarrhea (or the result of an Inflammatory Bowel Disease emergency).
* Fear of the pit getting filled: In some places, people are scared that their toilet pits will get filled very fast if all family members use them every day. So they continue to go out to delay the toilet pit filling up. This is especially true in the case of a pit latrine.<ref name=":0" /><ref name="Tsinda 6939–6954" />

=== Unrelated to toilet infrastructure ===
* Lack of awareness: People in some communities do not know about the benefits of using toilets.<ref>In 2016, Kunwar Bai Yadav, a woman claiming to be 105 years old, said she had never heard about a toilet until that year, and had always gone into the nearby woods to defecate. Only when she learned about them, did she have one built in her community. Source: BBC News (India): [https://www.bbc.com/news/world-asia-india-37799425 "How a 105-year-old ended open defecation in her village"] {{Webarchive|url=https://web.archive.org/web/20181221154407/https://www.bbc.com/news/world-asia-india-37799425 }}, 1 November 2016</ref><ref>{{cite web|url=http://riceinstitute.org/research/revealed-preference-for-open-defecation-evidence-from-a-new-survey-in-rural-north-india-longer-working-paper/|title=Revealed Preference for Open Defecation: Evidence from a new survey in rural north India (longer working paper) {{!}} r.i.c.e.|website=riceinstitute.org|language=en-US|access-date=2017-10-23|archive-date=24 October 2017|archive-url=https://web.archive.org/web/20171024043235/http://riceinstitute.org/research/revealed-preference-for-open-defecation-evidence-from-a-new-survey-in-rural-north-india-longer-working-paper/|url-status=live}}</ref>
* Lack of [[Behavior change (public health)|behavior change]]: Some communities have toilets, yet people prefer to defecate in the open.<ref name="Cavill" /> In some cases, these toilets are provided by the government or other organizations and the people do not like them, or do not value them. They continue to defecate in the open. Also, older people are often found to defecate in the open and they are hesitant to change their behavior and go inside a closed toilet.<ref name="Routray 880" />
* Prefer being in nature: This happens mostly in less populated or rural areas, where people walk outside early in the morning and go to defecate in the fields or bushes. They prefer to be in nature and the fresh air; instead of defecating in a closed space such as a toilet.<ref name="Ahmad" /> There may be a cultural or habitual preference for defecating "in the open air", beside a local river or stream, or even the bush.
* Combining open defecation with other activities: Some people walk early in the morning to look after their farms. Some consider it a social activity, especially women who like to take some time to go out of their homes. While on their way to the fields for open defecation they can talk to other women and take care of their animals.<ref name="Routray 880" />
* [[Norm (social)|Social norms]]: Open defecation is a part of people's life and daily habits in some regions. For instance, a 2011 survey in rural [[East Java]], Indonesia, found that many men considered the practice ‘normal’, and having distinct benefits such as social interaction and physical comfort.<ref name=":3" /> In some cultures, there may be social taboos where a father-in-law may not use the same toilet as a daughter-in-law in the same household.{{citation needed}}
* Social or personal preferences: Open defecation is a preferred practice in some parts of the world, with many respondents in a survey from 2015 stating that "open defecation was more pleasurable and desirable than latrine use".<ref name=":3" />
* In some societies, open defecation is an intentional means of fertilization which is widely-used.
* [[Fecal incontinence]]: This medical condition can result in abrupt 'emergencies' and not enough time to access a toilet.

=== Public defecation for other reasons ===
In [[Developed country|developed countries]], open defecation can be due to [[homelessness]]. Open defecation in developed areas is also considered to be a part of recreational outdoor activities such as camping in remote areas. It is difficult to estimate how many people practice open defecation in these communities.

== Prevalence and trends ==
[[File:Share of people practicing open defecation, OWID.svg|thumb|upright=1.6|Share of people practicing open defecation in 2015<ref>[[Hannah Ritchie]] (2019) - [https://ourworldindata.org/sanitation#open-defecation "Sanitation". ''Published online at OurWorldInData.org'']''.'' Retrieved from: '<nowiki>https://ourworldindata.org/sanitation'</nowiki> [Online Resource]</ref> The prevalence of open defecation in India has been reduced since then according to government data.]]
=== Countries with high numbers ===
The practice of open defecation is strongly related to [[poverty]] and exclusion particularly, in the case of rural areas and informal urban settlements in [[Developing country|developing countries]]. The [[Joint Monitoring Programme for Water Supply and Sanitation]] (JMP) of UNICEF and WHO has been collecting data regarding open defecation prevalence worldwide. The figures are segregated by rural and urban areas and by levels of poverty. This program is tasked to monitor progress towards the millennium development goal (MDG) relating to drinking water and sanitation. As open defecation is one example of [[unimproved sanitation]], it is being monitored by JMP for each country, and results are published on a regular basis.<ref>{{cite web|url = http://www.wssinfo.org/data-estimates/|title = Data and estimates|access-date = 12 March 2015|website = JMP – WHO/UNICEF Joint Monitoring Programme (JMP) for Water Supply and Sanitation|publisher = WHO/UNICEF|url-status = dead|archive-url = https://web.archive.org/web/20150219114756/http://www.wssinfo.org/data-estimates|archive-date = 19 February 2015}}</ref><ref name="JMP2017">WHO and UNICEF (2017) [https://www.susana.org/en/knowledge-hub/resources-and-publications/library/details/2805 Progress on Drinking Water, Sanitation and Hygiene: 2017 Update and SDG Baselines] {{Webarchive|url=https://web.archive.org/web/20200227032419/https://www.susana.org/en/knowledge-hub/resources-and-publications/library/details/2805 }}. Geneva: World Health Organization (WHO) and the United Nations Children’s Fund (UNICEF)</ref> The figures on open defecation used to be lumped together with other figures on unimproved sanitation but are collected separately since 2010.

The current estimate is that around 673 million people practice open defecation.<ref name="JMP2019"/>{{rp|74}}

The number of people practicing open defecation fell from 20 percent in 2000 to 12 percent in 2015.<ref name="JMP2017" />{{rp|page=34}} In 2016, the estimate was for 892 million people with no sanitation facility whatsoever and therefore practicing open defecation (in gutters, behind bushes, in open water bodies, etc.). Most people (9 of 10) who practice open defecation live in rural areas, but the vast majority lives in two regions ([[Central Africa]] and [[South Asia]]).<ref name="JMP2017" /> In 2016, seventy-six percent (678 million) of the 892 million people practicing open defecation in the world lived in just seven countries.<ref name="JMP2017" />

Some countries with large numbers of people who openly defecate are listed in the table below.
{| class="wikitable sortable"
|+People practicing open defecation by country – in alphabetical order (use up and down arrows to order by numbers).
! style="text-align:left;" | Country
!Total population
! style="text-align:left;" data-sort-type="number" | Percentage and Number of people who defecate in the open
!Other estimates (based on government-provided data or other sources)
|-
| Style="text-align:left;" | Afganistan
|38,346,720
| 11-14% or 4.2 million (2021)<ref>{{cite web | title= AFGHANISTAN WASH on the Brink |url= https://www.unicef.org/media/118356/file/%20UNICEF%20Afghanistan%20WASH%20on%20the%20Brink%202022.pdf|language=en}}</ref>
|
|-
| Style="text-align:left;" | Cambodia
|16,949,415
| 17% or 2.8 million (2021)<ref>{{cite web| vauthors = Chheng N |title=Home toilet access improving|url=https://www.phnompenhpost.com/national/home-toilet-access-improving|access-date=2021-07-04|website=Phnompenhpost.com|language=en}}</ref>
|
|-
| Style="text-align:left;" | [[Chad]]
|16,244,513
| 69% or 11 million (2018)<ref>{{cite web|title=Infographic: Where Open Defecation Is Still Widely Practiced|url=https://www.statista.com/chart/23545/share-of-the-population-practicing-or-exposed-to-open-defecation/|access-date=2021-07-04|website=Statista Infographics|language=en}}</ref>
|
|-
| Style="text-align:left;" | China
|1,411,778,724
| 1% or ~13 million (2018)
|
|-
| Style="text-align:left;" | [[Eritrea]]
| 5,228,000
| 76% or 4 million (2017)
|
|-
| Style="text-align:left;" | Ethiopia
|117,876,227
| 18% or 20.1 million (2020)<ref>{{cite journal | vauthors = Abebe TA, Tucho GT | title = Open defecation-free slippage and its associated factors in Ethiopia: a systematic review | journal = Systematic Reviews | volume = 9 | issue = 1 | page = 252 | date = November 2020 | pmid = 33143715 | pmc = 7641843 | doi = 10.1186/s13643-020-01511-6 }}</ref>
|
|-
| Style="text-align:left;" | India
|1,352,642,280
| 1.4% or 19 million
|
The National Annual Rural Sanitation Survey of India reported that 96.5% of rural households in India had toilets. The Indian government's own estimate in January 2019 was 1.4% or 19 million.<ref>{{cite web|title=93 Per Cent Households In Rural India Have Access To Toilets, Says Government Survey {{!}} News|url=https://swachhindia.ndtv.com/93-percent-households-rural-india-access-to-toilets-government-survey-31891/|access-date=2021-07-04|website=NDTV-Dettol Banega Swasth Swachh India|language=en-US}}</ref>
|-
| Style="text-align:left;" | Indonesia
| 270,203,917
| 9% or 25 million (2020){{Citation needed|reason=Citation is not clear}}<ref>{{cite web|title=Water, sanitation and hygiene|url=https://www.unicef.org/indonesia/water-sanitation-and-hygiene|access-date=2021-07-04|website=Unicef.org|language=en}}</ref>
|
|-
| Style="text-align:left;" | Nepal
| 28,095,714
| 10% or 2.8 million (2019)<ref>{{cite web|last=@therecord|title=Toilet trauma - The Record|url=https://www.recordnepal.com/toilet-trauma|access-date=2021-07-04|website=Recordnepal.com|language=English}}</ref>
|
|-
| Style="text-align:left;" | Niger
| 24,112,753
| 68% or 14 million (2017)
|
|-
| Style="text-align:left;" | Nigeria
| 211,400,708
| 24% or 48 million (2021)<ref>{{cite web|title=Water, Sanitation and Hygiene|url=https://www.unicef.org/nigeria/water-sanitation-and-hygiene|access-date=2021-07-04|website=Unicef.org|language=en}}</ref>
|
|-
| Style="text-align:left;" | Pakistan
| 225,199,937
| 7% or 15 million (2020)<ref name="unicefpk">{{cite news|url=https://data.worldbank.org/indicator/SH.STA.ODFC.ZS?locations=PK|title=People practicing open defecation (% of population) - Pakistan|newspaper=World Bank|archive-url=https://web.archive.org/web/20211129205237/https://data.worldbank.org/indicator/SH.STA.ODFC.ZS?locations=PK|archive-date=29 November 2021|url-status=live}}</ref>
|
|-
| Style="text-align:left;" | Philippines
|106,651,394
| 4% or 4 million (2020)<ref>{{cite web| vauthors = Lalu GP |title=SWS: 4% of PH households still have no toilets; 6% share facilities|url=https://newsinfo.inquirer.net/1363994/sws-4-of-ph-households-still-have-no-toilets-6-share-facilities|access-date=2021-07-04|website=INQUIRER.net|language=en}}</ref>
|
|-
| Style="text-align:left;" | [[South Sudan]]
| 12,778,250
| 63% or 6 million (2019)
|
|-
| Style="text-align:left;" | Sudan
|44,909,353
| 27% or 11 million (2017)
|
|-
| Style="text-align:left;" | Somalia
|17,066,000
| 37% or 6.3 million (2017) <ref>{{cite web | authors = Kun Li |title = Somaliland villages lead the way to stop open defecation |url = https://www.unicef.org/stories/somaliland-villages-lead-way-stop-open-defecation| language=en}}</ref>
|
|-
| Style="text-align:left;" | Vietnam
|96,208,984
| 4% or 3.7 million (2017)
|
|-
| Style="text-align:left;" | Yemen
|34,277,612
| 9.7% or 3.3 million<ref>{{cite web | title = USAID Yemen: Quick Look | url = https://idea.usaid.gov/cd/yemen/health}}</ref>
|
|}

=== India ===
{{Further|Swachh Bharat Mission}}

Open defecation has been an issue in India. A report published by [[WaterAid]] stated that India had the highest number of people without access to basic sanitation despite efforts made by the Government of India under the Swachh Bharat Mission.<ref name="WaterAidTOI-2017">{{cite web|title=India has highest number of people without basic sanitation: Report|url=https://m.timesofindia.com/india/india-has-highest-number-of-people-without-basic-sanitation-report/amp_articleshow/61694077.cms|work=Times of India}}</ref><ref name="WaterAidNDTV-2017">{{cite web|title=India Has Highest Number Of People Without Basic Sanitation: Report|url=https://www.ndtv.com/india-news/india-has-highest-number-of-people-without-basic-sanitation-wateraid-report-1776912|work=NDTV}}</ref> About 522 million people practiced open defecation in India in 2014, despite having access to a toilet.<ref name=":5">{{Cite magazine| vauthors = Zakaria R |title=India's Futile War on Open Defecation|magazine=The New Republic|url=https://newrepublic.com/article/153549/indias-futile-war-open-defecation|url-status=live|access-date=13 April 2020|archive-url=https://web.archive.org/web/20200413035212/https://newrepublic.com/article/153549/indias-futile-war-open-defecation|archive-date=13 April 2020|issn=0028-6583}}</ref><ref>{{Cite news| vauthors = Dinnoo S |title=Why do millions of Indians defecate in the open?|language=en-GB|work=BBC News|url=https://www.bbc.com/news/world-asia-india-27775327|url-status=live|access-date=13 April 2020|archive-url=https://web.archive.org/web/20200306225737/https://www.bbc.com/news/world-asia-india-27775327|archive-date=6 March 2020}}</ref> Many factors contributed to this, ranging from poverty to government corruption.<ref name=":4">{{Cite book| vauthors = Coffey D |title=Where India goes : abandoned toilets, stunted development and the costs of caste|others=Spears, Dean E.|year=2017|isbn=978-93-5264-565-7|location=Noida, Uttar Pradesh|pages=7–11|oclc=994315306}}</ref>

Since then, through [[Swachh Bharat Mission|Swachh Bharat]], a two-phase program managed by the Indian government, India has constructed around 100 million additional household toilets which would benefit 500 million people in India according to the statistics provided by Indian government (Phase 1: 2014–2019, Phase 2: 2020 to 2025).<ref name="unicef">{{cite web|title=An open defecation free India|url=https://www.unicef.org/india/what-we-do/ending-open-defecation|url-status=live|archive-url=https://web.archive.org/web/20200807020542/https://www.unicef.org/india/what-we-do/ending-open-defecation|archive-date=7 August 2020|access-date=29 July 2020|website=unicef.org|quote=According to the national statistics, over 100 million household toilets were constructed by the deadline benefiting 500 million people across 630,000 villages, but the government acknowledged that more had to be done.}}</ref> A campaign to build toilets in urban and rural areas achieved a significant reduction in open defecation between 2014 and 2019. In September 2019, the [[Bill & Melinda Gates Foundation]] awarded Indian leader [[Narendra Modi]] for his efforts in improving sanitation in the country.<ref>{{cite news|title=Gates Foundation award seen as boost to Swachh Bharat Abhiyan|work=[[Mint (newspaper)|Mint]]|url=https://www.livemint.com/news/india/gates-foundation-award-seen-as-boost-to-swachh-bharat-abhiyan-1569432677658.html|url-status=live|access-date=20 December 2020|archive-url=https://web.archive.org/web/20201130113601/https://www.livemint.com/news/india/gates-foundation-award-seen-as-boost-to-swachh-bharat-abhiyan-1569432677658.html|archive-date=30 November 2020}}</ref> According to [[UNICEF]] The number of people without a toilet reduced from 550 million to 50 million.<ref>{{cite web|title=A Clean (Sampoorna Swachh) India|url=https://www.unicef.org/india/what-we-do/ending-open-defecation|access-date=2021-07-07|website=Unicef.org|language=en}}</ref><ref>{{cite web|title=93 Percent Households In Rural India Have Access To Toilets, Says Government Survey {{!}} News|url=https://swachhindia.ndtv.com/93-percent-households-rural-india-access-to-toilets-government-survey-31891/|access-date=2021-07-07|website=NDTV-Dettol Banega Swasth Swachh India|language=en-US}}</ref> There have also been reports of people not using the toilets despite having one, although according to the [[World Bank]], 96% of Indians used the toilets they had.<ref>{{cite news|author=Helen Regan and Manveena Suri|title=Half of India couldn't access a toilet 5 years ago. Modi built 110M latrines -- but will people use them?|url=https://www.cnn.com/2019/10/05/asia/india-modi-open-defecation-free-intl-hnk-scli/index.html|access-date=2021-07-07|website=CNN|language=en}}</ref><ref>{{Cite news|last=Sharma|first=Aman|title=96% usage of toilets under Swachh Bharat, shows a survey by an independent verification agency|work=[[The Economic Times]]|url=https://economictimes.indiatimes.com/news/politics-and-nation/96-usage-of-toilets-under-swachh-bharat-shows-survey-by-an-independent-verification-agency/articleshow/68265399.cms?from=mdr|access-date=2021-07-07}}</ref> In October 2019, Modi declared India to be "open defecation free", though this announcement was met with skepticism by experts who cited slowly changing behaviors, maintenance issues, and water access issues as obstacles that continued to block India's goal of being 100% open defecation free.<ref>{{Cite news| authors = Kuchay B |title=Modi declares India open defecation free, claim questioned|work=[[Al Jazeera]]|url=https://www.aljazeera.com/news/2019/10/2/modi-declares-india-open-defecation-free-claim-questioned}}</ref><ref>{{cite web|last=Santosh Mehrotra|title=Is India Really 96% Open Defecation Free?|url=https://thewire.in/government/is-india-really-96-open-defecation-free|website=[[The Wire (India)]]}}</ref>

Although open defecation still continues, it has been reduced by a large amount. With the success of the [[Swachh Bharat Mission]], Modi has to launch Phase 2 from 2020 to 2025.<ref>{{Cite news|others=[[Press Trust of India]]|title=Second phase of Swachh Bharat Mission (Grameen) launched|language=en-IN|work=[[The Hindu]]|url=https://www.thehindu.com/news/national/second-phase-of-swachh-bharat-mission-grameen-launched/article30981702.ece|access-date=2021-07-07|issn=0971-751X}}</ref> During phase 2 the government will focus on segregation of waste and further eliminating open defecation in the country.<ref>{{cite web|title=Phase 2 of Swachh Bharat Mission to focus on waste segregation at source|url=https://indianexpress.com/article/India/phase-2-of-swachh-bharat-mission-to-focus-on-waste-segregation-at-source-7210207/|access-date=2021-07-07|website=[[The Indian Express]]|language=en}}</ref>

=== Pakistan ===
In 2017, [[WaterAid]] report revealed that 79 million people in Pakistan lacked access to a decent toilet in the country.<ref name=":6">{{cite web|title=79m Pakistanis still lack a decent toilet: report|url=https://dailytimes.com.pk/145728/79m-pakistanis-still-lack-decent-toilet-report/|access-date=2021-06-23|website=Daily Times|language=en-US}}</ref><ref name=":7">{{cite web|title=Pakistan {{!}} WaterAid Global|url=https://www.wateraid.org/where-we-work/pakistan|access-date=2021-06-23|website=Wateraid.org|language=en}}</ref> In 2018, 10% or 22 million people in Pakistan practiced open defecation according to the figures provided by the [[UNICEF]].<ref>{{cite news|url=https://data.worldbank.org/indicator/SH.STA.ODFC.ZS?end=2018&locations=PK|title=People practicing open defecation (% of population) - Pakistan|newspaper=World Bank}}</ref><ref name="thehindu24Nov2018">{{cite news|title=Women in Pakistan fight for toilets, while men have 'other priorities'|url=https://www.thehindu.com/news/international/women-in-pakistan-fight-for-toilets-while-men-have-other-priorities/article25587275.ece|work=The Hindu|access-date=27 May 2021}}</ref> According to the latest UNICEF report as of 2020, 7% or 15 million people in Pakistan practice open defecation.<ref name="unicefpk"/>

=== United States ===
In [[San Francisco]] (United States), open defecation complaints for street feces increased fivefold from 2011 to 2018, with 28,084 cases reported. This was mainly due to the rising amount of homelessness in the city.<ref>{{cite web| vauthors = Moffitt M |title=San Francisco plans to power-wash the poop out of the Tenderloin|url=https://www.sfgate.com/local/article/City-plans-to-power-wash-the-poop-out-of-the-14878629.php|url-status=live|archive-url=https://web.archive.org/web/20191206150800/https://www.sfgate.com/local/article/City-plans-to-power-wash-the-poop-out-of-the-14878629.php|archive-date=6 December 2019|publisher=SFGATE}}</ref> Similar problems were reported in [[Los Angeles]]<ref>{{cite web|last1=Grover|first1=Joel|last2=Corral|first2=Amy|title=Homeless People Are Without Toilets and Going in the Streets. We Asked the Mayor of LA Why|url=https://www.nbclosangeles.com/investigations/homeless-people-are-without-toilets-and-going-in-the-streets-we-asked-the-mayor-of-la-why/2311759/|website=[[NBC Los Angeles]]|language=en-US}}</ref> and [[Miami]].<ref>{{Cite news|last=LINDA ROBERTSON|title=Poop and urine turn downtown streets into outdoor toilet|work=[[Miami Herald]]|url=https://www.miamiherald.com/news/local/community/miami-dade/downtown-miami/article236262158.html}}</ref>

[[The Mad Pooper]] was the name given to an unidentified woman who regularly defecated in public places while jogging during summer 2017 in the U.S. city of [[Colorado Springs, Colorado|Colorado Springs]].<ref name="Runner's World editorial">{{cite news|title=We Urge You 'Mad Pooper,' Stop Crapping in Your Neighbor's Yard|newspaper=[[Runner's World]]|url=https://www.runnersworld.com/poop/we-urge-you-mad-pooper-stop-crapping-in-your-neighbors-yard|url-status=live|access-date=3 November 2017|archive-url=https://web.archive.org/web/20171107025928/https://www.runnersworld.com/poop/we-urge-you-mad-pooper-stop-crapping-in-your-neighbors-yard|archive-date=7 November 2017}}</ref>

== Impacts ==
[[File:Dirty pit latrine in Mongolia in winter (5321157342).jpg|thumb|upright|A dirty pit latrine in Mongolia leading people to choose open defecation instead]]

=== Public health ===
{{Further|WASH#Health aspects}}
The negative [[public health]] impacts of open defecation are the same as those described when there is no access to [[sanitation]] at all. Open defecation—and lack of [[sanitation]] and [[hygiene]] in general—is an important factor that cause various diseases; the most common being [[infectious diarrhea|diarrhea]] and [[helminthiasis|intestinal worm infections]] but also [[typhoid]], [[cholera]], [[hepatitis]], [[polio]], [[trachoma]], and others.<ref name="UN2015">{{cite web|title=Call to action on sanitation|url=http://sanitationdrive2015.org/wp-content/uploads/2013/03/DSG_Sanitation_Fast-Facts_final.pdf|website=United Nations|access-date=15 August 2014|archive-url=https://web.archive.org/web/20140819084624/http://sanitationdrive2015.org/wp-content/uploads/2013/03/DSG_Sanitation_Fast-Facts_final.pdf|archive-date=19 August 2014|url-status=dead}}</ref><ref name="ChaturvediSpears2013">{{cite journal | vauthors = Spears D, Ghosh A, Cumming O | title = Open defecation and childhood stunting in India: an ecological analysis of new data from 112 districts | journal = PLOS ONE | volume = 8 | issue = 9 | pages = e73784 | year = 2013 | pmid = 24066070 | pmc = 3774764 | doi = 10.1371/journal.pone.0073784 | bibcode = 2013PLoSO...873784S | doi-access = free }}</ref>

Adverse health effects of open defecation occur because open defecation results in fecal contamination of the local environment. Consequently, open defecators are repeatedly exposed to many kinds of fecal bacteria like gram-positive Staphylococcus aureus and other fecal pathogens, and this is particularly serious for young children whose immune systems and brains are not yet fully developed.<ref name=":3" />

Certain diseases are grouped together under the name of [[waterborne diseases]], which are diseases transmitted via fecal pathogens in water. Open defecation can lead to [[water pollution]] when rain flushes feces that are dispersed in the environment into [[surface water]] or unprotected [[water well|wells]].

Open defecation was found by the [[WHO]] in 2014 to be a leading cause of diarrheal death. In 2013, about 2,000 children under the age of five died every day from diarrhea.<ref>{{cite web |url=https://www.who.int/mediacentre/factsheets/fs330/en/ |title=WHO | Diarrhoeal disease |publisher=World Health Organization |access-date=10 March 2014 |archive-date=1 April 2014 |archive-url=https://web.archive.org/web/20140401193648/http://www.who.int/mediacentre/factsheets/fs330/en/ |url-status=live }}</ref>

Young children are particularly vulnerable to ingesting feces of other people that are lying around after open defecation, because young children crawl on the ground, walk barefoot, and put things in their mouths without washing their hands. Feces of farm animals are equally a cause of concern when children are playing in the yard.

Those countries where open defecation is most widely practiced have the highest numbers of deaths of children under the age of five, as well as high levels of malnourishment (leading to [[stunted growth]] in children), high levels of poverty, and large disparities between rich and poor.<ref name="JMP2014" />

Research from India has shown that detrimental health impacts (particularly for early life health) are even more significant from open defecation when the population density is high: "The same amount of open defecation is twice as bad in a place with a high population density average like India versus a low population density average like sub-Saharan Africa."<ref>{{cite book|last1=Vyas|url=http://www.susana.org/_resources/documents/default/3-2089-16-1414062223.pdf|title=Population density and the effect of sanitation on early-life health], slide 19 (presentation at UNC conference in Oct. 2014)|publisher=Research Institute for Compassionate Economics, project (r.i.c.e.)|access-date=12 March 2015|archive-url=https://web.archive.org/web/20150402092447/http://www.susana.org/_resources/documents/default/3-2089-16-1414062223.pdf|archive-date=2 April 2015|url-status=live|via=[[Sustainable Sanitation Alliance]]}}</ref>

Open defecation is also badly affecting the health of children and their life quality as it creates health and psychological issues.<ref>{{cite web |url=https://www.unicef.org/media/media_86283.html |title=UNICEF: Without toilets, childhood is even riskier due to malnutrition | Press centre | UNICEF |access-date=6 April 2021 |archive-date=1 March 2021 |archive-url=https://web.archive.org/web/20210301000911/https://www.unicef.org/media/media_86283.html |url-status=dead }}</ref>

=== Safety of women ===
There are strong gender impacts connected with a lack of adequate sanitation. In addition to the universal problems associated with open defecation, having to urinate in the open can also be problematic for females. The lack of safe, private toilets makes women and girls vulnerable to violence and is an impediment to girls' education.<ref name=":1" /> Women are at risk of sexual molestation and rape as they search for places to urinate or defecate that are secluded and private, often during hours of darkness.<ref>Lennon, S. (2011). [http://www.susana.org/en/resources/library/details/1758 Fear and anger: Perceptions of risks related to sexual violence against women linked to water and sanitation in Delhi, India] {{Webarchive|url=https://web.archive.org/web/20150924112250/http://www.susana.org/en/resources/library/details/1758 }} – Briefing Note. SHARE (Sanitation and Hygiene Applied Research for Equity) and WaterAid, UK</ref><ref name=":1">House, Sarah, Suzanne Ferron, Marni Sommer and Sue Cavil (2014) [http://violence-wash.lboro.ac.uk/ Violence, Gender & WASH: A Practitioner’s Toolkit & nbsp ;– Making water, sanitation and hygiene safer through improved programming and services] {{Webarchive|url=https://web.archive.org/web/20151004081037/http://violence-wash.lboro.ac.uk/ }}. London, UK: WaterAid/SHARE.</ref>

Lack of [[privacy]] has an especially large effect on the safety and sense of dignity of women and girls in developing countries. They face the shame of having to urinate or defecate in public so often wait until nightfall to relieve themselves. They risk being attacked after dark, though it means painfully holding their bladder and bowels all day.<ref name="autogenerated3">{{cite web| author = Cavil S |title=Violence, gender and WASH: A practitioner's toolkit: Making Water, Sanitation and hygiene safer through improved programming and services|url=http://violence-wash.lboro.ac.uk/|publisher=WaterAid, SHARE Research Consortium |access-date=7 October 2015|archive-date=4 October 2015|archive-url=https://web.archive.org/web/20151004081037/http://violence-wash.lboro.ac.uk/|url-status=live}}</ref><ref name="autogenerated1">{{cite journal| author = Lennon S |title=Fear and anger: Perceptions of risks related to sexual violence against women linked to water and sanitation in Delhi, India |journal=SHARE (Sanitation and Hygiene Applied Research for Equity) and WaterAid, UK |url=http://www.susana.org/en/resources/library/details/1758|access-date=7 October 2015|archive-date=24 September 2015|archive-url=https://web.archive.org/web/20150924112250/http://www.susana.org/en/resources/library/details/1758|url-status=live}}</ref> Women in developing countries increasingly express fear of assault or rape when having to leave the house after dark. Reports of attacks or harassment near or in toilet facilities, as well as near or in areas where women urinate or defecate openly, are common.<ref name="autogenerated3" /><ref name="autogenerated1" />

== Prevention ==
The following joint strategies can enable communities, both rural and [[Peri-urbanisation|peri-urban]], to become completely open defecation free and remain so: Sanitation marketing, [[Social and behavior change communication|behavior change communication]], and 'enhanced' [[community-led total sanitation]] ('CLTS + ’), supplemented by 'nudging'.<ref name=":3">{{Cite journal|vauthors=Mara D|title=The elimination of open defecation and its adverse health effects: a moral imperative for governments and development professionals|url=https://iwaponline.com/washdev/article/7/1/1/30446/The-elimination-of-open-defecation-and-its-adverse|url-status=live|journal=Journal of Water, Sanitation and Hygiene for Development|language=en|publication-place=[[University of Leeds]]|volume=7|issue=1|pages=1–12|doi=10.2166/washdev.2017.027|issn=2043-9083|archive-url=https://web.archive.org/web/20200517195652/https://iwaponline.com/washdev/article/7/1/1/30446/The-elimination-of-open-defecation-and-its-adverse|archive-date=17 May 2020|access-date=29 June 2020|doi-access=free}}</ref>

There are several drivers used to eradicate open defecation, one of which is behavior change. SaniFOAM (Focus on Opportunity, Ability, and Motivation) is a conceptual framework that was developed specifically to address issues of sanitation and hygiene. Using focus, opportunity, ability and motivation as categories of determinants, SaniFOAM model identifies barriers to latrine adoption while simultaneously serving as a tool for designing, monitoring and evaluating sanitation interventions.<ref>{{Cite book|title=Introducing Sanifoam: A Framework to Analyze Sanitation Behaviors to Design Effective Sanitation Programs| vauthors = Devine J |publisher=World Bank|year=2009|location=Washington, DC, USA}}</ref><ref>{{Cite journal| vauthors = Devine J |year=2010|title=Beyond tippt-taps: The role of enabling products in scaling up and sustaining handwashing|journal=Waterlines|volume=29|issue=4|pages=304–314|doi=10.3362/1756-3488.2010.033}}</ref> The following are some of the key drivers used to fight against open defecation in addition to behavior change:<ref name="Ahmad" />

* Political will
* Sanitation solutions that offer a better value than open defecation
* Stronger public sector local service delivery systems
* Creation of the right incentive structures

=== Integrated initiatives ===
Efforts to reduce open defecation are more or less the same as those to achieve the MDG target on access to [[sanitation]].<ref>{{cite web|url=https://apps.who.int/iris/bitstream/handle/10665/274939/9789241514705-eng.pdf|title=GUIDELINES ON SANITATION AND HEALTH|website=Apps.who.int|access-date=4 April 2022}}</ref> A key aspect is awareness-raising (for example via the UN [[World Toilet Day]] at a global level), behavior change campaigns, increasing political will as well as demand for sanitation. [[Community-Led Total Sanitation]] (CLTS) campaigns have placed a particular focus on ending open defecation by "triggering" the communities themselves into action.<ref name="fieldnotes">{{cite web|title=Field Notes: UNICEF Policy and Programming in Practice|url=http://www.unicef.org/socialpolicy/files/Field_Note_-_Community_Approaches_to_Total_Sanitation.pdf|website=UNICEF|access-date=10 March 2015|archive-date=2 April 2015|archive-url=https://web.archive.org/web/20150402160413/http://www.unicef.org/socialpolicy/files/Field_Note_-_Community_Approaches_to_Total_Sanitation.pdf|url-status=live}}</ref>

=== Simple sanitation technology options ===
[[File:Photo by Ashley Wheaton, May 2011 (6376606733).jpg|thumb|Residents in [[Mymensingh]], Bangladesh participate in a workshop to discover more about mobile sanitation options (MoSan) as an alternative to open defecation]]
There are some simple sanitation technology options available to reduce open defecation prevalence if the open defecation behavior is due to not having toilets in the household and shared toilets being too far or too dangerous to reach, e.g., at night.

==== Toilet bags ====
People might already use plastic bags (also called [[flying toilet]]s) at night to contain their feces. However, a more advanced solution of the plastic toilet bag has been provided by the Swedish company People who are producing the "Peepoo bag", a "personal, single-use, self-sanitizing, fully biodegradable toilet that prevents feces from contaminating the immediate area as well as the surrounding ecosystem".<ref>Wheaton, A. (2009). [http://www.susana.org/en/resources/library/details/1125 Results of a medium-scale trial of single-use, self-sanitising toilet bags in poor urban settlements in Bangladesh] {{Webarchive|url=https://web.archive.org/web/20150427111520/http://www.susana.org/en/resources/library/details/1125 }}. Deutsche Gesellschaft für Technische Zusammenarbeit GmbH (GTZ), Dhaka, Bangladesh</ref> This bag is now being used in humanitarian responses, schools, and urban slums in developing countries.<ref>Owako, E. (2012). [http://www.susana.org/en/resources/library/details/1612 Nyando peepoo trial project report] {{Webarchive|url=https://web.archive.org/web/20150407064759/http://www.susana.org/en/resources/library/details/1612 }}. Kenya Red Cross, Kenya</ref><ref>Naeem, K., Berndtsson, M. (2011). [http://www.susana.org/en/resources/library/details/1611 Peepoo Try Pakistan – Sindh Floods] {{Webarchive|url=https://web.archive.org/web/20150407014736/http://www.susana.org/en/resources/library/details/1611 }}, November 2011. UN-HABITAT, Pakistan</ref>

==== Bucket toilets and urine diversion ====
[[Bucket toilet]]s are a simple [[portable toilet]] option. They can be upgraded in various ways, one of them being [[urine diversion]] which can make them similar to [[urine-diverting dry toilet]]s. Urine diversion can significantly reduce odors from [[dry toilet]]s. Examples of using this type of toilet to reduce open defecation are the "MoSan"<ref>Mijthab M., Woods E., Lokey H., Foote A., Rieck. C (2013). [http://www.susana.org/en/resources/library/details/2021 Sanivation and MoSan Toilet – 4 week Service Pilot in Karagita Naivasha, Kenya] {{Webarchive|url=https://web.archive.org/web/20141020111441/http://www.susana.org/en/resources/library/details/2021 }}. GIZ and Sanivation</ref> toilet (used in Kenya) or the urine-diverting dry toilet promoted by [[Sustainable Organic Integrated Livelihoods|SOIL]]<ref>Russel, K. (2013). [http://www.susana.org/en/resources/library/details/1753 Mobile sanitation services for dense urban slums – Various documents on results from research grant.] {{Webarchive|url=https://web.archive.org/web/20141018221935/http://www.susana.org/en/resources/library/details/1753 }} Stanford University, U.S.</ref> in Haiti.

== Society and culture ==
=== Media ===
The mainstream media in some affected countries have recently been picking up on this issue of open defecation, for example, in India<ref>{{cite news |url=https://www.bbc.com/news/world-asia-india-29502603 |title=Why India's sanitation crisis needs more than toilets |publisher=BBC |access-date=10 March 2015 |work=BBC News |vauthors = Biswas S | archive-date=17 March 2015 |archive-url=https://web.archive.org/web/20150317202558/http://www.bbc.com/news/world-asia-india-29502603 |url-status=live }}</ref><ref>{{cite web|url=http://www.dnaindia.com/india/report-india-has-highest-number-of-people-practicing-open-defecation-2036591|title=India has highest number of people practicing open defecation &#124|publisher=[[DNA India]]|access-date=10 March 2015|archive-date=2 April 2015|archive-url=https://web.archive.org/web/20150402111413/http://www.dnaindia.com/india/report-india-has-highest-number-of-people-practicing-open-defecation-2036591|url-status=live}}</ref> and Pakistan.<ref>{{cite web |url=http://www.dawn.com/news/1168181 |title=More than 40m Pakistanis defecate openly: Unicef – Pakistan |publisher=[[Dawn (newspaper)|Dawn]] |access-date=10 March 2015 |archive-date=10 March 2015 |archive-url=https://web.archive.org/web/20150310030633/http://www.dawn.com/news/1168181 |url-status=live }}</ref><ref>{{cite web |url=http://tribune.com.pk/story/850024/lack-of-toilets-tied-to-stunted-growth-in-pakistan-unicef/ |title=Lack of toilets tied to stunted growth in Pakistan: UNICEF |publisher=[[The Express Tribune]] |access-date=10 March 2015 |archive-date=11 March 2015 |archive-url=https://web.archive.org/web/20150311155013/http://tribune.com.pk/story/850024/lack-of-toilets-tied-to-stunted-growth-in-pakistan-unicef/ |url-status=live }}</ref><ref>{{cite web |url=http://www.thenews.com.pk/Todays-News-6-215001-Over-43-million-people-in-Pakistan-defecate-in-the-open |title=Over 43 million people in Pakistan defecate in the open |publisher=[[The News International]] |access-date=10 March 2015 |archive-date=2 April 2015 |archive-url=https://web.archive.org/web/20150402162853/http://www.thenews.com.pk/Todays-News-6-215001-Over-43-million-people-in-Pakistan-defecate-in-the-open |url-status=live }}</ref>

=== Legal status ===
In certain jurisdictions, open or public defecation is a criminal offense which can be punished with a fine or even imprisonment.<ref>{{cite web|url=https://library.municode.com/oh/columbus/codes/code_of_ordinances?nodeId=TIT23GEOFCO_CH2317PUCO_2317.14PUURDE|title=Municode Library|website=library.municode.com|language=en|access-date=2018-01-30|archive-date=16 January 2018|archive-url=https://web.archive.org/web/20180116135043/https://library.municode.com/oh/columbus/codes/code_of_ordinances?nodeId=TIT23GEOFCO_CH2317PUCO_2317.14PUURDE|url-status=live}}</ref><ref>{{Cite news|url=http://wnep.com/2017/09/19/mad-pooper-jogger-wanted-for-repeatedly-defecating-in-colorado-front-yards/|title='Mad Pooper': Jogger Wanted for Defecating in Front Yards of Colorado Homes|work=WNEP.com|access-date=2018-01-30|language=en-US|archive-date=16 January 2018|archive-url=https://web.archive.org/web/20180116004459/http://wnep.com/2017/09/19/mad-pooper-jogger-wanted-for-repeatedly-defecating-in-colorado-front-yards/|url-status=live}}</ref><ref>{{Cite news|url=http://www.dispatch.com/content/stories/local/2014/12/01/the-world-is-not-your-toilet-police-note.html|title=The world is NOT your toilet, Columbus police note| vauthors = Manning A |work=The Columbus Dispatch|access-date=2018-01-30|language=en|archive-date=16 January 2018|archive-url=https://web.archive.org/web/20180116081232/http://www.dispatch.com/content/stories/local/2014/12/01/the-world-is-not-your-toilet-police-note.html|url-status=live}}</ref>

=== In popular culture ===
[[David Sedaris]]' essay "Adventures at Poo Corner" dealt with people who openly defecate in commercial businesses.<ref>{{cite web|url=https://www.thisamericanlife.org/303/david-and-goliath/act-three|title=Adventures at Poo Corner|website=This American Life|access-date=2019-08-18|archive-date=18 August 2019|archive-url=https://web.archive.org/web/20190818192955/https://www.thisamericanlife.org/303/david-and-goliath/act-three|url-status=live}}</ref>

=== Open defecation during outdoor activities===
Some [[national park]]s prohibit open defecation in some areas.<ref>{{cite web |url=https://www.nps.gov/dena/planyourvisit/leavenotrace.htm |title=Leave No Trace |publisher=National Park Service |access-date=20 September 2020 |archive-date=26 September 2020 |archive-url=https://web.archive.org/web/20200926090555/https://www.nps.gov/dena/planyourvisit/leavenotrace.htm |url-status=live }}</ref><ref name="roadtrippers.com">{{cite web| vauthors = Martineau C |title=Nature is calling: Here's how to poop properly in the great outdoors|url=https://roadtrippers.com/magazine/pooping-properly-great-outdoors/|url-status=live|archive-url=https://web.archive.org/web/20201027072508/https://roadtrippers.com/magazine/pooping-properly-great-outdoors/|archive-date=27 October 2020|work=Roadtrippers}}</ref> If defecating openly, the general advice is to defecate into a dug hole, and cover with soil.<ref name="roadtrippers.com" />

== See also ==
* [[EToilet]]
* [[Free bleeding]]
* [[Public urination]]
* [[Sanitation worker]]
* [[Spitting]]

== References ==
{{reflist}}

== External links ==
{{offline|med}}
* [https://web.archive.org/web/20141020010145/http://opendefecation.org/news/ UN Call to action to end open defecation]
* [http://www.susana.org/en/knowledge-hub/resources-and-publications/library?search=open+defecation Documents about open defecation] in library of [[Sustainable Sanitation Alliance]]

{{Toilets}}

{{Public health}}

[[Category:Sanitation]]
[[Category:Defecation]]

Tibetan Buddhism

2022-08-21T05:24:35Z

Adarsh Sachin Pimple: Added a new entry to the platform.

{{Short description|Form of Buddhism practiced in Tibet}}
{{Use dmy dates}}
{{Tibetan Buddhism sidebar}}
{{Vajrayana}}
{{Buddhism}}
[[File:Tibetan Buddhism (214837929).jpeg|thumb|Inside of a Tibetan Buddhist monastery]]

'''Tibetan Buddhism'''{{NoteTag|Also known as '''Tibeto-Mongol Buddhism''', '''Indo-Tibetan Buddhism''', '''Lamaism''', '''Lamaistic Buddhism''', '''Himalayan Buddhism''', and '''Northern Buddhism'''}} is a form of [[Buddhism]] practiced in [[Tibet]] and [[Mongolia]]. It also has a sizable number of adherents in the areas surrounding the [[Himalayas]], including the [[India]]n regions of [[Ladakh]], [[Sikkim]], and [[Arunachal Pradesh]], as well as [[Bhutan]] and [[Nepal]]. Smaller groups of practitioners can be found in [[Central Asia]], [[Xinjiang]], [[Inner Mongolia]], and some regions of Russia, such as [[Tuva]], [[Buryatia]], and [[Kalmykia]].

Tibetan Buddhism evolved as a form of [[Mahayana|Mahāyāna]] Buddhism stemming from the latest stages of [[Indian Buddhism]] (which included many [[Vajrayana|Vajrayāna]] elements). It thus preserves many Indian Buddhist [[Tantra|tantric]] practices of the [[Gupta Empire|post-Gupta]] [[Medieval India|early medieval]] period (500 to 1200 CE), along with numerous native Tibetan developments.<ref>{{Cite book|editor-last= White|editor-first= David Gordon |title= Tantra in Practice|publisher= Princeton University Press|year= 2000|isbn= 0-691-05779-6|page= 21}}</ref><ref>Davidson, Ronald M (2004). ''Indian Esoteric Buddhism: Social History of the Tantric Movement'', p. 2. Motilal Banarsidass Publ.</ref> In the pre-modern era, Tibetan Buddhism spread outside of Tibet primarily due to the influence of the [[Mongol Empire|Mongol]] [[Yuan dynasty]] (1271–1368), founded by [[Kublai Khan]], which had ruled China, Mongolia, and parts of Siberia. In the Modern era, Tibetan Buddhism has spread outside of Asia because of the efforts of the [[Tibetan diaspora]] (1959 onwards). As the [[Dalai Lama]] escaped to India, the Indian subcontinent is also known for its renaissance of Tibetan Buddhism monasteries, including the rebuilding of the three major monasteries of the [[Gelug]] tradition.

Apart from classical Mahāyāna Buddhist practices like the [[Pāramitā|six perfections]], Tibetan Buddhism also includes tantric practices, such as [[deity yoga]] and the [[Six Dharmas of Naropa]], as well as methods that are seen as transcending tantra, like [[Dzogchen]]. Its main goal is [[Buddhahood]].<ref>{{cite book|last1= Powers|first1= John|title= Introduction to Tibetan Buddhism|url= https://books.google.com/books?id=cy980CH84mEC&pg=PA392|publisher= Snow Lion Publications|location= [[Ithaca, New York]]|isbn= 978-1-55939-282-2|pages= 392–3, 415|edition= Rev.}}</ref><ref>Compare: {{cite book |last1=Tiso |first1= Francis V. |author-link1=Francis Tiso |chapter=Leter Developments in Dzogchen History |title=Rainbow Body and Resurrection: Spiritual Attainment, the Dissolution of the Material Body, and the Case of Khenpo A Chö |url=https://books.google.com/books?id=JLzvCAAAQBAJ |location=Berkeley, California |publisher=North Atlantic Books |isbn=9781583947968 |access-date=11 September 2020 |quote=The attainment of the rainbow body ('ja' lus) as understood by the Nyingma tradition of Tibetan Buddhism is always connected to the practice of the great perfection [...]. The Nyingma tradition describes a set of nine vehicles, the highest of which is that of the great perfection, considered the swiftest of the tantric methods for attaining supreme realization, identified with buddhahood. }}</ref> The main language of scriptural study in this tradition is [[classical Tibetan]].

Tibetan Buddhism has four major schools, namely [[Nyingma]] (8th century), [[Kagyu]] (11th century), [[Sakya (Tibetan Buddhist school)|Sakya]] (1073), and [[Gelug]] (1409). The [[Jonang]] is a smaller school that exists, and the [[Rimé movement]] (19th century), meaning "no sides",<ref>{{Cite web |url=https://www.palri.org/nyingma-buddhism/ |title=A Brief History of Nyingma Buddhism |publisher=Palri Pema Od Ling}}</ref> is a more recent non-sectarian movement that attempts to preserve and understand all the different traditions. The predominant [[List of religions and spiritual traditions|spiritual tradition]] in Tibet before the introduction of Buddhism was [[Bon]], which has been strongly influenced by Tibetan Buddhism (particularly the Nyingma school).

While each of the four major schools is independent and has its own monastic institutions and leaders, they are closely related and intersect with common contact and dialogue.
{{TOC limit|2}}

==Nomenclature==
The native Tibetan term for Buddhism is "The [[Dharma]] of the insiders" (''nang chos'') or "The Buddha Dharma of the insiders" (''nang pa sangs rgyas pa'i chos'').<ref>Dzogchen Ponlop, ''Wild Awakening: The Heart of Mahamudra and Dzogchen'', Glossary.</ref><ref name=":1">Powers, John; Templeman, David (2012). ''Historical Dictionary of Tibet,'' Scarecrow Press, p. 566. </ref> "Insider" means someone who seeks the truth not outside but within the nature of mind. This is contrasted with other forms of organized religion, which are termed ''chos lugs'' (dharma system)''.'' For example, [[Christianity]] is termed ''Yi shu'i chos lugs'' (Jesus dharma system)''.<ref name=":1" />''

Westerners unfamiliar with Tibetan Buddhism initially turned to China for understanding. In Chinese, the term used is ''Lamaism'' (literally, "doctrine of the lamas": {{lang|zh|喇嘛教}} ''lama jiao'') to distinguish it from a then-traditional [[Chinese Buddhism]]({{lang|zh|佛教}} ''fo jiao''). The term was taken up by western scholars, including [[Hegel]], as early as 1822.<ref>{{cite book |last=Lopez |first=Donald S. Jr. |author-link=Donald S. Lopez, Jr. |title=Prisoners of Shangri-La: Tibetan Buddhism and the West |year=1999 |publisher=University of Chicago Press |location=Chicago |isbn=0-226-49311-3 |pages=[https://archive.org/details/prisonersofshang00dona/page/6 6, 19f] |url=https://archive.org/details/prisonersofshang00dona/page/6 }}</ref><ref>Damien Keown, ed., "Lamaism", ''A Dictionary of Buddhism'' (Oxford, 2004): "an obsolete term formerly used by Western scholars to denote the specifically Tibetan form of Buddhism due to the prominence of the lamas in the religious culture. . . should be avoided as it is misleading as well as disliked by Tibetans." Robert E. Buswell Jr. and David S. Lopez Jr., eds., "Lamaism", ''The Princeton Dictionary of Buddhism'' (Princeton, 2017): "an obsolete English term that has no correlate in Tibetan. . . Probably derived from the Chinese term ''lama jiao'', or "teachings of the lamas", the term is considered pejorative by Tibetans, as it carries the negative connotation that the Tibetan tradition is something distinct from the mainstream of Buddhism." John Bowker, ed., "Lamaism", ''The Concise Oxford Dictionary of World Religions'' (Oxford, 2000): "a now antiquated term used by early W[estern] commentators (as L. A. Waddell, ''The Buddhism of Tibet, or Lamaism'', 1895) to describe Tibetan Buddhism. Although the term is not accurate [it] does at least convey the great emphasis placed on the role of the spiritual teacher by this religion."</ref> Insofar as it implies a discontinuity between Indian and Tibetan Buddhism, the term has been discredited.<ref>Conze, 1993</ref> In modern Mainland China, the official{{when}} term is {{lang|zh|藏传佛教}} ''zangchuan fojiao'', literally "Tibetan Buddhism."{{citation needed}}

Another term, "[[Vajrayāna]]" (Tibetan: ''dorje tegpa'') is occasionally misused for Tibetan Buddhism. More accurately, [[Vajrayāna]] signifies a certain subset of practices and traditions that are not only part of Tibetan Buddhism but also prominent in other Buddhist traditions.{{citation needed}}

In the west, the term "Indo-Tibetan Buddhism" has become current in acknowledgement of its derivation from the latest stages of Buddhist development in northern India.<ref>{{cite book |last=Snellgrove |first=David |author-link=David Snellgrove |title=Indo-Tibetan Buddhism. Indian Buddhists & Their Tibetan Successors, Vol.2 |year=1987 |publisher=Shambala Publications |location=Boston |isbn=0-87773-379-1 |url-access=registration |url=https://archive.org/details/indotibetanbuddh00snel }}</ref> "[[Southern, Eastern and Northern Buddhism|Northern Buddhism]]" is sometimes used to refer to Indo-Tibetan Buddhism, for example, in the Brill ''Dictionary of Religion.''

Another term, Himalayan (or Trans-Himalayan) Buddhism is sometimes used to indicate how this form of Buddhism is practiced not just in Tibet but throughout the [[Himalayas|Himalayan Regions]].<ref>see for example the title of Suchandana Chatterjee's ''Trans-Himalayan Buddhism: Reconnecting Spaces, Sharing Concerns'' (2019), Routledge.</ref>{{sfnp|Ehrhard|2005}}

==History==
{{Main|History of Tibetan Buddhism}}

===Pre–6th century===
During the 3rd century CE, Buddhism began to spread into the Tibetan region, and its teachings affected the Bon religion in the [[Zhangzhung|Kingdom of Zhangzhung]].<ref>
{{cite web | url= http://www.buddhanet.net/e-learning/history/tib_timeline.htm | title=Timeline of Tibetan Buddhist History – Major Events }}</ref>

===First dissemination (7th–9th centuries)===
{{Main|Tibetan Empire}}
{{multiple image
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| image1 = Tibetan empire greatest extent 780s-790s CE.png
| caption1 = Map of the Tibetan Empire at its greatest extent between the 780s and the 790s CE
| image2 = A grand view of Samye.jpg
| caption2 = [[Samye]] was the first gompa (Buddhist monastery) built in Tibet (775–779).
}}
While some stories depict Buddhism in Tibet before this period, the religion was formally introduced during the [[Tibetan Empire]] (7th–9th century CE). [[Sanskrit Buddhist literature|Sanskrit Buddhist scriptures]] from India were first translated into Tibetan under the reign of the Tibetan king [[Songtsän Gampo]] (618–649 CE).<ref>{{Cite web|url=https://studybuddhism.com/en/advanced-studies/history-culture/buddhism-in-tibet/tibetan-history-before-the-fifth-dalai-lama/the-empire-of-the-early-kings-of-tibet|title=The Empire of the Early Kings of Tibet|website=studybuddhism.com}}</ref> This period also saw the development of the [[Tibetan script|Tibetan writing system]] and [[classical Tibetan]].

In the 8th century, King [[Trisong Detsen]] (755–797 CE) established it as the official religion of the state<ref>Beckwith, C.I.: ''The revolt of 755 in Tibet'', in: ''The History of Tibet'', ed. Alex McKay, Vol. 1, London 2003, p. 273-285 (discusses the political background and the motives of the ruler).</ref> and commanded his army to wear robes and study Buddhism. Trisong Detsen invited Indian Buddhist scholars to his court, including [[Padmasambhava|Padmasambhāva]] (8th century CE) and [[Śāntarakṣita]] (725–788), who are considered the founders of [[Nyingma]] (''The Ancient Ones)'', the oldest tradition of Tibetan Buddhism.<ref name="StudyBuddhism.com">Berzin. Alexander (2000). ''How Did Tibetan Buddhism Develop?'': [http://studybuddhism.com/en/advanced-studies/history-culture/buddhism-in-tibet/how-did-tibetan-buddhism-develop StudyBuddhism.com]</ref> Padmasambhava, who is considered by the Tibetans as Guru Rinpoche ("Precious Master"), is also credited with building the first monastery building named Samye around late 8th century. According to some legend, it is noted that he pacified the Bon demons and made them the core protectors of Dharma.<ref>{{cite web |title=How Buddhism Came to Tibet |url=https://www.learnreligions.com/how-buddhism-came-to-tibet-450177 |website=Learn Religion |access-date=13 April 2022}}</ref> Modern historians also argue that Trisong Detsen and his followers adopted Buddhism as an act of international diplomacy, especially with the major power of those times such as China, India, and states in Central Asia that had strong Buddhist influence in their culture.<ref>{{cite web |last1=Schaik |first1=Sam Van |title=Buddhism and Empire IV: Converting Tibet |url=https://earlytibet.com/2009/07/01/buddhism-and-empire-iv-converting-tibet/ |website=Early Tibet |access-date=13 April 2022}}</ref>

[[Yeshe Tsogyal]], the most important female in the Nyingma Vajrayana lineage, was a member of Trisong Detsen's court and became Padmasambhava's student before gaining enlightenment. Trisong Detsen also invited the [[Chinese Chán|Chan]] master [[Moheyan]]{{refn|group=note|和尚摩訶衍; his name consists of the same Chinese characters used to transliterate "[[Mahayana]]" (Tibetan: ''Hwa shang Mahayana'')}} to transmit the Dharma at [[Samye|Samye Monastery]]. Some sources state that a debate ensued between Moheyan and the Indian master [[Kamalaśīla]], without consensus on the victor, and some scholars consider the event to be fictitious.<ref>[http://yzzj.fodian.net/BaoKu/FoDianWenInfo.aspx?ID=FW00000462 定解宝灯论新月释] {{webarchive|url=https://web.archive.org/web/20131102032603/http://yzzj.fodian.net/BaoKu/FoDianWenInfo.aspx?ID=FW00000462 }}</ref><ref>Yamaguchi, Zuihō (undated). ''The Core Elements of Indian Buddhism Introduced into Tibet: A Contrast with Japanese Buddhism.'' Source: [http://thezensite.com/ZenEssays/Miscellaneous/Indian_buddhism.pdf Thezensite.com] (accessed: October 20, 2007)</ref>{{refn|group=note|Kamalaśīla wrote the three [[Bhāvanākrama]] texts (修習次第三篇) after that.}}{{refn|group=note|However, a Chinese source found in [[Dunhuang]] written by Mo-ho-yen says their side won, and some scholars conclude that the entire episode is fictitious.<ref>[http://hk.plm.org.cn/qikan/xdfx/5012-012A.htm 敦煌唐代写本顿悟大乘正理决] {{webarchive|url=https://web.archive.org/web/20131101202452/http://hk.plm.org.cn/qikan/xdfx/5012-012A.htm |date=2013-11-01 }}</ref><ref>Macmillan ''Encyclopedia of Buddhism'' (Volume One), page 70</ref>}}

===Era of fragmentation (9th–10th centuries)===
A reversal in Buddhist influence began under King [[Langdarma]] (r. 836–842), and his death was followed by the so-called ''[[Era of Fragmentation]]'', a period of disunity during the 9th and 10th centuries. During this era, the political centralization of the earlier Tibetan Empire collapsed and civil wars ensued.<ref>Shakabpa. pp. 53, 173.</ref>

In spite of this loss of state power and patronage however, Buddhism survived and thrived in Tibet. According to [[Geoffrey Samuel]] this was because "Tantric (Vajrayana) Buddhism came to provide the principal set of techniques by which Tibetans dealt with the dangerous powers of the spirit world... Buddhism, in the form of Vajrayana ritual, provided a critical set of techniques for dealing with everyday life. Tibetans came to see these techniques as vital for their survival and prosperity in this life."{{sfn|Samuel|2012|p=10}} This includes dealing with the local gods and spirits (''sadak'' and ''shipdak),'' which became a specialty of some Tibetan Buddhist lamas and lay [[ngagpa]]s (''mantrikas'', mantra specialists)''.''{{sfn|Samuel|2012|pp=12–13, 32}}

===Second dissemination (10th–12th centuries)===
{{multiple image
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| width = 220
| image1 = Atisha.jpg
| caption1 = The Indian master Atiśa
| image2 = Lotsawa Marpa Chokyi Lodro.jpg
| caption2 = The Tibetan householder and translator [[Marpa Lotsawa|Marpa]] (1012–1097)
}}
The late 10th and 11th centuries saw a revival of Buddhism in Tibet with the founding of "New Translation" ([[Sarma (Tibetan Buddhism)|''Sarma'']]) lineages as well as the appearance of "[[Terma (religion)|hidden treasures]]" (''terma'') literature which reshaped the [[Nyingma]] tradition.<ref name=":0">{{Cite web|url=https://studybuddhism.com/en/advanced-studies/history-culture/buddhism-in-tibet/how-did-tibetan-buddhism-develop|title=How Did Tibetan Buddhism Develop?|website=studybuddhism.com}}</ref><ref>Conze, 1993, 104ff</ref>

In 1042, the Bengali master [[Atisha|Atiśa]] (982–1054) arrived in Tibet at the invitation of a west Tibetan king. His chief disciple, [[Dromtön|Dromton]] founded the [[Kadampa|Kadam]] school of Tibetan Buddhism, one of the first ''Sarma'' schools.{{citation needed}}. Atiśa, helped in the translation of major Buddhist texts such as ''Bka'-'gyur'' (Translation of the Buddha Word) and ''Bstan-'gyur'' (Translation of Teachings) helped in disseminating the values of Buddhism in powerful state affairs as well as in the Tibetan culture. The ''Bka'-'gyur'' has six main categories in the book: (1) [[Tantra]], (2) [[Prajnaparamita|Prajñāpāramitā]], (3) [[Ratnakuta-sutra|Ratnakūṭa Sūtra]], (4) [[Avatamsaka Sutra]], (5) Other sutras, (6) [[Vinaya]]. The ''Bstan-'gyur'' is a compilation work of 3,626 texts and 224 volumes which basically encompass texts of hymns, commentaries and tantras.

The [[Sakya (Tibetan Buddhist school)|Sakya]] (''Grey Earth'') school, was founded by [[Khön Könchok Gyalpo|Khön Könchok Gyelpo]] (1034–1102), a disciple of the great [[Lotsawa|scholar]], Drogmi Shākya. It is headed by the [[Sakya Trizin]], and traces its lineage to the [[mahasiddha]] [[Virupa|Virūpa]].<ref name="StudyBuddhism.com"/>

Other influential Indian teachers include [[Tilopa]] (988–1069) and his student [[Naropa]] (probably died ca. 1040). Their teachings, via their student [[Marpa Lotsawa|Marpa]], are the foundations of the [[Kagyu]] (''Oral lineage'') tradition'','' which focuses on the practices of [[Mahamudra]] and the [[Six Dharmas of Naropa]]. One of the most famous Kagyu figures was the hermit [[Milarepa]], an 11th-century mystic. The [[Dagpo Kagyu]] was founded by the monk [[Gampopa]] who merged Marpa's lineage teachings with the monastic Kadam tradition.<ref name="StudyBuddhism.com" />

All the sub-schools of the Kagyu tradition of Tibetan Buddhism surviving today, including the Drikung Kagyu, the Drukpa Kagyu and the Karma Kagyu, are branches of the Dagpo Kagyu. The Karma Kagyu school is the largest of the Kagyu sub-schools and is headed by the [[Karmapa]].<ref>{{cite book |last1=Olderr |first1=Steven |title=Dictionary of World Monasticism |publisher=McFarland |isbn=978-1476683096 |page=101}}</ref>

===Mongol dominance (13th–14th centuries)===
{{Main|Tibet under Yuan rule}}

Tibetan Buddhism exerted a strong influence from the 11th century CE among the peoples of [[Inner Asia]], especially the [[Mongols]], and Tibetan and [[Buddhism in Mongolia|Mongolian Buddhism]] influenced each other. This was done with the help of [[Kublai Khan]] and Mongolian [[Theology|theologians]] influenced by the [[Church of the East]].<ref>{{Cite web |last=Jenott |first=Lance |title=The Eastern (Nestorian) Church |url=https://depts.washington.edu/silkroad/exhibit/religion/nestorians/nestorians.html |access-date=2023-03-01 |website=Silk Road Seattle |publisher=[[University of Washington]]}}</ref><ref name=":13">{{Cite web |title=Nestorians |url=https://www.biblicalcyclopedia.com/N/nestorians.html |access-date=2023-03-01 |website=[[Cyclopædia of Biblical, Theological and Ecclesiastical Literature|McClintock and Strong Biblical Cyclopedia Online]] |publisher=[[SwordSearcher|StudyLamp Software]] |language=en}}</ref><ref>{{Cite book |last=Chua |first=Amy |url=https://www.worldcat.org/oclc/123079516 |title=Day of Empire: How Hyperpowers Rise to Global Dominance–and Why They Fall |publisher=[[Doubleday (publisher)|Doubleday]] |year=2007 |isbn=978-0-385-51284-8 |edition=1st |location=[[New York City|New York]] |pages=116–119, 121 |oclc=123079516 |author-link=Amy Chua}}</ref>

The [[Mongol invasions of Tibet|Mongols invaded Tibet]] in 1240 and 1244.<ref>Shakabpa. p.61: 'thirty thousand troops, under the command of Leje and Dorta, reached Phanpo, north of Lhasa.'</ref><ref>Sanders. p. 309, ''his grandson Godan Khan invaded Tibet with 30000 men and destroyed several Buddhist monasteries north of Lhasa''</ref><ref>Buell, ibid. p.194: Shakabpa, 1967 pp.61–2.</ref> They eventually annexed [[Amdo]] and [[Kham]] and appointed the great scholar and abbot [[Sakya Pandita]] (1182–1251) as Viceroy of Central Tibet in 1249.<ref>{{Cite news|url=https://gwydionwilliams.com/42-china/tibet/how-tibet-emerged-within-the-chinese-empire/|title=How Tibet Emerged Within the Wider Chinese Power-Political Zone|work=Long Revolution|access-date=2018-03-23|language=en-US}}</ref>

In this way, Tibet was incorporated into the [[Mongol Empire]], with the Sakya hierarchy retaining nominal power over religious and regional political affairs, while the Mongols retained structural and administrative{{sfn|Wylie|1990|p=104}}<ref>"To counterbalance the political power of the lama, Khubilai appointed civil administrators at the Sa-skya to supervise the mongol regency."</ref> rule over the region, reinforced by the rare military intervention. Tibetan Buddhism was adopted as the ''de facto'' [[state religion]] by the Mongol [[Yuan dynasty]] (1271–1368) of [[Kublai Khan]].<ref name="Huntington_et_al"/>

It was also during this period that the [[Tibetan Buddhist canon]] was compiled, primarily led by the efforts of the scholar [[Buton Rinchen Drub|Butön Rinchen Drup]] (1290–1364). A part of this project included the carving of the canon into [[Woodblock printing|wood blocks for printing]], and the first copies of these texts were kept at [[Narthang Monastery|Narthang monastery]].<ref>Powers 2007, p. 162.</ref>

===From family rule to Ganden Phodrang government (14th–18th centuries)===
[[File:Potala palace21.jpg|right|thumb|The [[Potala Palace]] in Lhasa, chief residence and political center of the [[Dalai Lama]]s. ]]
With the decline and end of the Mongol Yuan dynasty, Tibet regained independence and was ruled by successive local families from the 14th to the 17th century.<ref name="Rossabi194">Rossabi 1983, p. 194</ref>

[[Tai Situ Changchub Gyaltsen|Jangchub Gyaltsän]] (1302–1364) became the strongest political family in the mid 14th century.<ref>Petech, L. ''Central Tibet and The Mongols''. (Serie Orientale Roma 65). Rome: Instituto Italiano per il Medio ed Estremo Oriente 1990: 85–143</ref> During this period the reformist scholar [[Je Tsongkhapa]] (1357–1419) founded the [[Gelug]] school which would have a decisive influence on Tibet's history. The [[Ganden Tripa]] is the nominal head of the Gelug school, though its most influential figure is the Dalai Lama. The Ganden Tripa is an appointed office and not an reincarnation lineage. The position can be held by an individual for seven years and this has led to more Ganden Tripas than Dalai Lamas <ref>{{cite web |last1=Berzin |first1=Dr. Alexander |title=Gelug Monasteries: Ganden |url=http://studybuddhism.com/en/advanced-studies/history-culture/monasteries-in-tibet/gelug-monasteries-ganden |website=Study Buddhism |access-date=13 April 2022}}</ref>

Internal strife within the [[Phagmodrupa dynasty]], and the strong localism of the various fiefs and political-religious factions, led to a long series of internal conflicts. The minister family [[Rinpungpa]], based in [[Ü-Tsang|Tsang]] (West Central Tibet), dominated politics after 1435.

In 1565, the Rinpungpa family was overthrown by the [[Tsangpa]] Dynasty of [[Shigatse]], which expanded its power in different directions of Tibet in the following decades and favoured the [[Karma Kagyu]] sect. They would play a pivotal role in the events which led to the rise of power of the Dalai Lama's in the 1640s.

{{See also|Ming–Tibet relations}}
In China, Tibetan Buddhism continued to be patronized by the elites of the Ming Dynasty. According to [[David M. Robinson]], during this era, Tibetan Buddhist monks "conducted court rituals, enjoyed privileged status and gained access to the jealously guarded, private world of the emperors".<ref>Robinson, David M. (2008) ''[http://www.history.ubc.ca/sites/default/files/documents/readings/robinson_culture_courtiers_ch.8.pdf The Ming Court and the Legacy of the Yuan Mongols.] {{Webarchive|url=https://web.archive.org/web/20161006082912/http://www.history.ubc.ca/sites/default/files/documents/readings/robinson_culture_courtiers_ch.8.pdf }}'' in ''Culture, Courtiers and Competition, The Ming Court (1368–1644)''</ref> The Ming [[Yongle Emperor]] (r. 1402–1424) promoted the carving of printing blocks for the [[Kangyur]], now known as "the Yongle Kanjur", and seen as an important edition of the collection.<ref>Silk, Jonathan. ''Notes on the history of the Yongle Kanjur.'' Indica et Tibetica 28, Suhrllekhah. Festgabe für Helmut Eimer, 1998.</ref>

The Ming Dynasty also supported the propagation of Tibetan Buddhism in Mongolia during this period. Tibetan Buddhist missionaries also helped spread the religion in Mongolia. It was during this era that [[Altan Khan]] the leader of the [[Tümed]] Mongols, converted to Buddhism, and allied with the Gelug school, conferring the title of Dalai Lama to [[3rd Dalai Lama|Sonam Gyatso]] in 1578.<ref>Patrick Taveirne (1 January 2004). ''Han-Mongol Encounters and Missionary Endeavors: A History of Scheut in Ordos (Hetao) 1874–1911''. Leuven University Press. pp. 67–. {{ISBN|978-90-5867-365-7}}.</ref>

During a Tibetan civil war in the 17th century, [[Sonam Choephel]] (1595–1657 CE), the chief regent of the [[5th Dalai Lama]], conquered and unified Tibet to establish the ''[[Ganden Phodrang]]'' government with the help of the [[Güshi Khan]] of the [[Khoshut Khanate|Khoshut Mongols]]. The ''Ganden Phodrang'' and the successive Gelug [[tulku]] lineages of the Dalai Lamas and [[Panchen Lama]]s maintained regional control of [[Tibet]] from the mid-17th to mid-20th centuries.

===Qing rule (18th–20th centuries)===
[[File:Dongcheng, Beijing, China - panoramio (82).jpg|right|thumb|[[Yonghe Temple]], a temple of the Gelug tradition in [[Beijing]] established in the Qing Dynasty.]]
The [[Qing dynasty]] (1644–1912) established a Chinese rule over Tibet after a [[Chinese expedition to Tibet (1720)|Qing expeditionary force]] defeated the [[Dzungar people|Dzungars]] (who controlled Tibet) in 1720, and lasted until the fall of the Qing dynasty in 1912.<ref>Emblems of Empire: Selections from the Mactaggart Art Collection, by John E. Vollmer, Jacqueline Simcox, p154</ref> The [[Manchu people|Manchu]] rulers of the Qing dynasty supported Tibetan Buddhism, especially the [[Gelug]] sect, during most of their rule.<ref name="Huntington_et_al">The Circle of Bliss: Buddhist Meditational Art, by John C. Huntington, Dina Bangdel, Robert A. F. Thurman, p48</ref> The reign of the [[Qianlong Emperor]] was the high mark for this promotion of Tibetan Buddhism in China, with the visit of the [[Lobsang Palden Yeshe, 6th Panchen Lama|6th Panchen Lama]] to Beijing, and the building of temples in the Tibetan style, such as [[Xumi Fushou Temple]], the [[Puning Temple (Hebei)|Puning Temple]] and [[Putuo Zongcheng Temple]] (modeled after the potala palace).<ref>Weidner, Marsha Smith. ''Cultural Intersections in Later Chinese Buddhism'', p. 173.</ref>

This period also saw the rise of the [[Rimé movement]], a 19th-century nonsectarian movement involving the [[Sakya (Tibetan Buddhist school)|Sakya]], [[Kagyu]] and [[Nyingma]] schools of Tibetan Buddhism, along with some [[Bon]] scholars.<ref name="Lopez, Donald S. 1998 p. 190">Lopez, Donald S. (1998). ''Prisoners of Shangri-La: Tibetan Buddhism and the West''. Chicago: University of Chicago Press, p. 190</ref> Having seen how the [[Gelug]] institutions pushed the other traditions into the corners of Tibet's cultural life, scholars such as [[Jamyang Khyentse Wangpo]] (1820–1892) and [[Jamgon Kongtrul|Jamgön Kongtrül]] (1813–1899) compiled together the teachings of the [[Sakya (Tibetan Buddhist school)|Sakya]], [[Kagyu]] and [[Nyingma]], including many near-extinct teachings.<ref>Schaik, Sam van. ''Tibet: A History''. Yale University Press 2011, page 165-9.</ref> Without Khyentse and Kongtrul's collecting and printing of rare works, the suppression of Buddhism by the Communists would have been much more final.<ref>Schaik, Sam van. ''Tibet: A History''. Yale University Press 2011, page 169.</ref> The Rimé movement is responsible for a number of scriptural compilations, such as the ''[[Nyingma#Rinchen Terdzod|Rinchen Terdzod]]'' and the ''[[Sheja Dzö]]''.

During the Qing, Tibetan Buddhism also remained the major religion of the [[Mongolia under Qing rule|Mongols under Qing rule]] (1635–1912), as well as the state religion of the [[Kalmyk Khanate]] (1630–1771), the [[Dzungar Khanate]] (1634–1758) and the [[Khoshut Khanate]] (1642–1717).

===20th century===
[[File:1913 in Khuree.jpg|thumb|[[Autochrome]] photo of [[Gandantegchinlen Monastery]] in 1913, [[Ulaanbaatar]], Mongolia]]
In 1912, following the fall of the Qing Dynasty, Tibet became de facto independent under the 13th [[Dalai Lama]] government based in [[Lhasa]], maintaining the current territory of what is now called the [[Tibetan Autonomous Region]].<ref name="Kapstein, Matthew T. 2014, p. 100">{{cite book |last=Kapstein |first=Matthew T. |author-link=Matthew Kapstein |year=2014 |chapter=Funeral customs |chapter-url=https://books.google.com/books?id=sTZLAAAAQBAJ&pg=PA100 |title=Tibetan Buddhism: A Very Short Introduction |location=[[New York City|New York]] |publisher=[[Oxford University Press]] |page=100 |isbn=978-0-19-973512-9 |lccn=2013006676}}</ref>

During the [[Republic of China (1912–1949)]], the "Chinese Tantric Buddhist Revival Movement" ({{zh|c=密教復興運動}}) took place, and important figures such as [[Nenghai]] ({{Lang|zh|能海喇嘛}}, 1886–1967) and Master Fazun ({{Lang|zh|法尊}}, 1902–1980) promoted Tibetan Buddhism and translated Tibetan works into Chinese.<ref>Bianchi, Ester. ''The Tantric Rebirth Movement in Modern China, Esoteric Buddhism re-vivified by the Japanese and Tibetan traditions.'' Acta Orientalia Academiae Scientiarum Hung. Volume 57 (1), 31–54 (2004)</ref> This movement was severely damaged during the cultural revolution, however.

After the [[Battle of Chamdo]], Tibet was annexed by [[China]] in 1950. In 1959 the [[14th Dalai Lama]] and a great number of clergy fled the country, to settle in India and other neighbouring countries. The events of the [[Cultural Revolution]] (1966–76) saw religion as one of the main political targets of the Chinese Communist Party, and most of the several thousand temples and monasteries in Tibet were destroyed, with many monks and lamas imprisoned.<ref name="Kapstein 108">Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 108.</ref> During this time, private religious expression, as well as Tibetan cultural traditions, were suppressed. Much of the Tibetan textual heritage and institutions were destroyed, and monks and nuns were forced to disrobe.<ref>{{Cite book|title=Religions in the Modern World|last1=Cantwell|first1=Cathy|last2=Kawanami|first2=Hiroko|publisher=Routledge|year=2016|isbn=978-0-415-85881-6|edition=3rd|location=New York|pages=91}}</ref>

Outside of Tibet, however, there was a renewed interest in Tibetan Buddhism in places such as Nepal and Bhutan.

Meanwhile, the spread of Tibetan Buddhism in the Western world was accomplished by many of the refugee Tibetan Lamas who escaped Tibet,<ref name="Kapstein 108" /> such as [[Akong Rinpoche]] and [[Chögyam Trungpa]] who in 1967 were founders of [[Kagyu Samye Ling]] the first Tibetan Buddhist Centre to be established in the West.<ref>{{Cite web|url=https://www.samyeling.org/about/a-brief-history-of-kagyu-samye-ling/|title=A Brief History of Kagyu Samye Ling | SamyeLing.org|website=www.samyeling.org}}</ref>

After the liberalization policies in China during the 1980s, the religion began to recover with some temples and monasteries being reconstructed.<ref name="Kapstein 110">Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 110.</ref> Tibetan Buddhism is now an influential religion among Chinese people, and also in Taiwan.<ref name="Kapstein 110"/> However, the Chinese government retains strict control over Tibetan Buddhist Institutions in the [[China|PRC]]. Quotas on the number of monks and nuns are maintained, and their activities are closely supervised.{{sfn|Samuel|2012|p=238}}

Within the Tibetan Autonomous Region, violence against Buddhists has been escalating since 2008.<ref>{{cite report|publisher=Freedom House|title=Freedom In The World 2020: Tibet|url=https://freedomhouse.org/country/tibet/freedom-world/2020}}</ref><ref>{{cite web|website=International Campaign for Tibet|url=https://savetibet.org/why-tibet/self-immolations-by-tibetans/|title=Self-Immolations}}</ref> Widespread reports document the arrests and disappearances<ref>{{cite web|website=Central Tibetan Administration|url=https://tibet.net/monk-from-tibets-amdo-ngaba-arrested-over-social-media-posts-on-tibetan-language/|title=Monk from Tibet's Amdo Ngaba arrested over social media posts on Tibetan Language}}</ref> of nuns and monks, while the Chinese government classifies religious practices as "gang crime".<ref>{{cite web|website=Human Rights Watch|url=https://www.hrw.org/news/2020/05/14/china-tibet-anti-crime-campaign-silences-dissent|title=China: Tibet Anti-Crime Campaign Silences Dissent}}</ref> Reports include the demolition of monasteries, forced disrobing, forced reeducation, and detentions of nuns and monks, especially those residing at [[Yarchen Gar]]'s center, the most highly publicized.<ref>{{cite web|website=Free Tibet|url=https://www.freetibet.org/news-media/na/further-evictions-and-repression-yarchen-gar|title=Further Evictions and Repression at Yarchen Gar}}</ref><ref>{{cite web|first=Craig|last=Lewis|website=The Buddhist Door|url=https://www.buddhistdoor.net/news/new-images-reveal-extent-of-demolitions-at-yarchen-gar-buddhist-monastery|title=New Images Reveal Extent of Demolitions at Yarchen Gar Buddhist Monastery}}</ref>

===21st century===
[[File:President Barack Obama greets His Holiness the Dalai Lama (27591124962).jpg|thumb|The [[14th Dalai Lama]] meeting with U.S. President [[Barack Obama]] in 2016. Due to his widespread popularity, the Dalai Lama has become the modern international face of Tibetan Buddhism.<ref>Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 109.</ref>]]

Today, Tibetan Buddhism is adhered to widely in the [[Tibetan Plateau]], [[Mongolia]], northern [[Nepal]], [[Kalmykia]] (on the north-west shore of the Caspian), [[Siberia]] ([[Tuva]] and [[Republic of Buryatia|Buryatia]]), the [[Russian Far East]] and northeast China. It is the [[state religion]] of [[Buddhism in Bhutan|Bhutan]].<ref>The 2007 U.S. State Department report on religious freedom in Bhutan notes that "Mahayana Buddhism is the state religion..." and that the Bhutanese government supports both the Kagyu and Nyingma sects. [https://2001-2009.state.gov/g/drl/rls/irf/2007/90227.htm State.gov]</ref> The Indian regions of [[Sikkim]] and [[Ladakh]], both formerly independent kingdoms, are also home to significant Tibetan Buddhist populations, as are the Indian states of [[Himachal Pradesh]] (which includes [[Dharamshala]] and the district of Lahaul-Spiti), [[West Bengal]] (the hill stations of [[Darjeeling]] and [[Kalimpong]]) and [[Arunachal Pradesh]]. Religious communities, refugee centers and monasteries have also been established in [[South India]].<ref name="Samuel 2012, p. 240">{{harvnb|Samuel|2012|p=240}}</ref>

The 14th Dalai Lama is the leader of the [[Tibetan government-in-exile|Tibetan government in exile]] which was initially dominated by the Gelug school, however, according to Geoffrey Samuel:<blockquote>The Dharamsala administration under the Dalai Lama has nevertheless managed, over time, to create a relatively inclusive and democratic structure that has received broad support across the Tibetan communities in exile. Senior figures from the three non-Gelukpa Buddhist schools and from the Bonpo have been included in the religious administration, and relations between the different lamas and schools are now on the whole very positive. This is a considerable achievement, since the relations between these groups were often competitive and conflict-ridden in Tibet before 1959, and mutual distrust was initially widespread. The Dalai Lama's government at Dharamsala has also continued under difficult circumstances to argue for a negotiated settlement rather than armed struggle with China.<ref name="Samuel 2012, p. 240"/></blockquote>
[[File:Kagyu Dzong.jpg|thumb|[[Kagyu-Dzong]] Buddhist center in [[Paris]].]]
In the wake of the [[Tibetan diaspora]], Tibetan Buddhism has also gained adherents in [[Western world|the West]] and throughout the world. Tibetan Buddhist monasteries and centers were first established in [[Europe]] and [[North America]] in the 1960s, and most are now supported by non-Tibetan followers of Tibetan lamas. Some of these westerners went on to learn Tibetan, undertake extensive training in the traditional practices and have been recognized as lamas.{{sfn|Samuel|2012|pp=242–243}} Fully ordained Tibetan Buddhist Monks have also entered Western societies in other ways, such as working academia.<ref>[http://eview.anu.edu.au/one_world/index.php Bruce A (ed). One World – Many Paths to Peace ANU E-Press 2009 (launched by the 14th Dalai Lama)] (accessed 11 May 2013)</ref>

Samuel sees the character of Tibetan Buddhism in the West as{{blockquote|...that of a national or international network, generally centred around the teachings of a single individual lama. Among the larger ones are the FPMT, which I have already mentioned, now headed by [[Lama Zopa]] and the child-reincarnation of [[Lama Yeshe]]; the New Kadampa, in origin a break-away from the [[FPMT]]; the [[Shambhala Buddhism|Shambhala network]], deriving from [[Chögyam Trungpa]] 's organization and now headed by his son; and the networks associated with [[Namkhai Norbu]] Rinpoche (the Dzogchen Community) and [[Sogyal Rinpoche]] (Rigpa).<ref>Samuel, Geoffrey; Tantric Revisionings: New Understandings of Tibetan Buddhism and Indian Religion, page 303 – 304</ref>|sign=|source=}}

==Teachings==
{{MahayanaBuddhism}}
Tibetan Buddhism upholds classic Buddhist teachings such as the [[Four Noble Truths|four noble truths]] (Tib. ''pakpé denpa shyi''), [[Anatta|anatman]] (not-self, ''bdag med''), the [[Skandha|five aggregates]] (''phung po'') [[Karma in Buddhism|karma]] and [[Rebirth (Buddhism)|rebirth]], and [[Pratītyasamutpāda|dependent arising]] (''rten cing ’brel bar ’byung ba'').<ref>Powers 2007, pp. 65, 71, 75.</ref> They also uphold various other Buddhist doctrines associated with [[Mahayana|Mahāyāna]] Buddhism (''theg pa chen po'') as well as the tantric [[Vajrayana|Vajrayāna]] tradition.<ref>Powers 2007, pp. 102.</ref>

===Buddhahood and Bodhisattvas===
{{multiple image
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| caption1 = [[Samantabhadra (Bodhisattva)#In Esoteric Buddhism|Samantabhadra]], surrounded by numerous peaceful and [[fierce deities]].
| image2 = MET_DT6050.jpg
| caption2 = The eleven faced and thousand armed form of the bodhisattva [[Avalokiteshvara]].
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The Mahāyāna goal of spiritual development is to achieve the enlightenment of [[Buddhahood]] in order to help all other [[Sentient beings (Buddhism)|sentient beings]] attain this state.<ref>Cf. Dhargyey (1978), 111; [[Pabongkhapa Déchen Nyingpo]], 533f; Tsong-kha-pa II: 48-9</ref> This motivation is called ''[[bodhicitta]]'' (mind of awakening)—an altruistic intention to become enlightened for the sake of all sentient beings.<ref>Thurman, Robert (1997). ''Essential Tibetan Buddhism''. Castle Books: 291</ref> ''[[Bodhisattva#In Mahāyāna Buddhism|Bodhisattvas]]'' (Tib. ''jangchup semba,'' literally "awakening hero") are revered beings who have conceived the [[Bodhisattva vows|will and vow]] to dedicate their lives with ''bodhicitta'' for the sake of all beings.

Widely revered Bodhisattvas in Tibetan Buddhism include [[Avalokiteshvara]], [[Manjushri]], [[Vajrapani]], and [[Tara (Buddhism)|Tara]]. The most important Buddhas are the [[Five Tathagatas|five Buddhas]] of the Vajradhatu mandala{{sfn|Samuel|2012|p=75}} as well as the [[Adi-Buddha|Adi Buddha]] (first Buddha), called either [[Vajradhara]] or Samantabhadra.

Buddhahood is defined as a state free of the obstructions to liberation as well as those to omniscience (''sarvajñana'').<ref>Cf. Dhargyey (1978), 64f; Dhargyey (1982), 257f, etc; [[Pabongkhapa Déchen Nyingpo]], 364f; Tsong-kha-pa II: 183f. The former are the afflictions, negative states of mind, and the [[three poisons]] – desire, anger, and ignorance. The latter are subtle imprints, traces or "stains" of delusion that involves the imagination of inherent existence.</ref> When one is freed from all mental obscurations,<ref>[[Pabongkhapa Déchen Nyingpo]], 152f</ref> one is said to attain a state of continuous bliss mixed with a simultaneous cognition of [[Śūnyatā|emptiness]],<ref>[[Pabongkhapa Déchen Nyingpo]], 243, 258</ref> the [[Tathātā|true nature of reality]].<ref name="Hopkins 1996">Hopkins (1996)</ref> In this state, all limitations on one's ability to help other living beings are removed.<ref>Dhargyey (1978), 61f; Dhargyey (1982), 242–266; [[Pabongkhapa Déchen Nyingpo]], 365</ref> Tibetan Buddhism claims to teach methods for achieving Buddhahood more quickly (known as the [[Vajrayāna]] path).<ref>Thurman, Robert (1997): 2–3</ref>

It is said that there are countless beings who have attained Buddhahood.<ref>[[Pabongkhapa Déchen Nyingpo]], 252f</ref> Buddhas spontaneously, naturally and continuously perform activities to benefit all sentient beings.<ref>[[Pabongkhapa Déchen Nyingpo]], 367</ref> However it is believed that one's ''[[Karma in Buddhism|karma]]'' could limit the ability of the Buddhas to help them. Thus, although Buddhas possess no limitation from their side on their ability to help others, sentient beings continue to experience suffering as a result of the limitations of their own former negative actions.<ref>Dhargyey (1978), 74; Dhargyey (1982), 3, 303f; [[Pabongkhapa Déchen Nyingpo]], 13f, 280f; [http://studybuddhism.com/en/advanced-studies/abhidharma-tenet-systems/comparison-of-buddhist-traditions/hinayana-and-mahayana-comparison: Berzin, Alexander (2002). ''Hinayana and Mahayana: Comparison'']</ref>

An important schema which is used in understanding the nature of Buddhahood in Tibetan Buddhism is the ''[[Trikaya]]'' (Three bodies) doctrine.{{sfn|Samuel|2012|p=54}}

=== The Bodhisattva path ===
A central schema for spiritual advancement used in Tibetan Buddhism is that of the [[Bhūmi (Buddhism)#Five Paths|five paths]] (Skt. ''pañcamārga''; Tib. ''lam nga'') which are:<ref>Powers 2007, pp. 93–96</ref>

# The path of accumulation – in which one collects wisdom and merit, generates [[bodhicitta]], cultivates the [[four foundations of mindfulness]] and [[Right effort|right effort (the "four abandonments")]].
# The path of preparation – Is attained when one reaches the union of calm abiding and higher insight meditations (see below) and one becomes familiar with [[Śūnyatā|emptiness]].
# The path of seeing – one perceives emptiness directly, all thoughts of subject and object are overcome, one becomes an ''[[Arya (Buddhism)|arya]]''.
# The path of meditation – one removes subtler traces from one's mind and perfects one's understanding.
# The path of no more learning – which culminates in Buddhahood.

The schema of the five paths is often elaborated and merged with the concept of the [[Bhūmi (Buddhism)|''bhumis'']] or the bodhisattva levels.

===Lamrim===
{{Main|Lamrim}}
''Lamrim'' ("stages of the path") is a Tibetan Buddhist schema for presenting the stages of spiritual practice leading to [[Enlightenment in Buddhism|liberation]]. In Tibetan Buddhist history there have been many different versions of ''lamrim'', presented by different teachers of the Nyingma, Kagyu and Gelug schools (the Sakya school uses a different system named ''[[Lamdre]]'').<ref>The [[Sakya (Tibetan Buddhist school)|Sakya]] school, too, has a somewhat similar textual form, the ''[[lamdré]]''.</ref> However, all versions of the ''lamrim'' are elaborations of [[Atisha|Atiśa]]'s 11th-century root text ''[[Bodhipathapradīpa|A Lamp for the Path to Enlightenment]]'' (''Bodhipathapradīpa'').<ref name="thubten">{{Cite web|url=https://thubtenchodron.org/buddhism/02-lam-rim/|title=Stages of the Path (Lamrim)|website=Bhikshuni Thubten Chodron}}</ref>

Atisha's ''lamrim'' system generally divides practitioners into those of ''lesser'', ''middling'' and ''superior'' scopes or attitudes:
*The lesser person is to focus on the preciousness of human birth as well as contemplation of death and impermanence.
*The middling person is taught to contemplate [[karma]], [[dukkha]] (suffering) and the benefits of liberation and refuge.
*The superior scope is said to encompass the four [[Brahmavihara]]s, the [[bodhisattva]] vow, the six [[paramitas]] as well as Tantric practices.<ref>Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 52-53.</ref>

Although ''lamrim'' texts cover much the same subject areas, subjects within them may be arranged in different ways and with different emphasis depending on the school and tradition it belongs to. [[Gampopa]] and [[Tsongkhapa]] expanded the short root-text of Atiśa into an extensive system to understand the entire Buddhist philosophy. In this way, subjects like [[karma]], [[Rebirth (Buddhism)|rebirth]], [[Buddhist cosmology]] and the practice of [[meditation]] are gradually explained in logical order.

===Vajrayāna===
[[File:Hevajra-Tibetan.jpg|thumb|A depiction of the tantric figures [[Hevajra]] and [[Nairatmya|Nairātmyā]], Tibet, 18th Century.]]
Tibetan Buddhism incorporates [[Vajrayāna]] (''[[Vajra]] vehicle''), "Secret Mantra" (Skt. ''Guhyamantra'') or Buddhist [[Tantra]], which is espoused in the texts known as the [[Buddhist Tantras]] (dating from around the 7th century CE onwards).<ref name="Powers, 2007, p. 250">Powers, 2007, p. 250.</ref>

[[Tantra]] (Tib. ''rgyud'', "continuum") generally refers to forms of religious practice which emphasize the use of unique ideas, visualizations, mantras, and other practices for inner transformation.<ref name="Powers, 2007, p. 250"/> The Vajrayana is seen by most Tibetan adherents as the fastest and most powerful vehicle for enlightenment because it contains many skillful means (''[[upaya]]'') and because it takes the effect ([[Buddhahood]] itself, or [[Buddha nature]]) as the path (and hence is sometimes known as the "effect vehicle", ''phalayana'').<ref name="Powers, 2007, p. 250"/>

An important element of Tantric practice are tantric deities and their [[mandala]]s. These deities come in peaceful (''shiwa'') and [[Fierce deities|fierce (''trowo'') forms]].{{sfn|Samuel|2012|p=69}}

Tantric texts also generally affirm the use of sense pleasures and other [[Kleshas (Buddhism)|defilements]] in Tantric ritual as a path to enlightenment, as opposed to non-Tantric Buddhism which affirms that one must renounce all sense pleasures.<ref name="Kapstein 82">Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 82.</ref> These practices are based on the theory of transformation which states that negative or sensual mental factors and physical actions can be cultivated and transformed in a ritual setting. As the [[Hevajra tantra|''Hevajra Tantra'']] states:

<blockquote>Those things by which evil men are bound, others turn into means and gain thereby release from the bonds of existence. By passion the world is bound, by passion too it is released, but by heretical Buddhists this practice of reversals is not known.<ref>Snellgrove, David. (1987) ''Indo-Tibetan Buddhism: Indian Buddhists and their Tibetan successors''. pp 125–126.</ref></blockquote>

Another element of the Tantras is their use of transgressive practices, such as drinking [[taboo]] substances such as alcohol or [[Karmamudrā|sexual yoga]]. While in many cases these transgressions were interpreted only symbolically, in other cases they are practiced literally.<ref name="Kapstein 83">Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 83.</ref>

===Philosophy===
[[File:Narajuna Samye ling 09.jpg|thumb|A statue of one of the most important Buddhist philosophers for Tibetan Buddhist thought, [[Nagarjuna]], at [[Samye Ling]] (Scotland).]]
The Indian Buddhist [[Madhyamaka]] ("Middle Way" or "Centrism") philosophy, also called ''Śūnyavāda'' (the emptiness doctrine) is the dominant [[Buddhist philosophy]] in Tibetan Buddhism. In Madhyamaka, the true nature of reality is referred to as ''[[Śūnyatā]]'', which is the fact that all phenomena are empty of [[Svabhava|inherent existence]] or essence (''svabhava''). Madhyamaka is generally seen as the highest philosophical view by most Tibetan philosophers, but it is interpreted in numerous different ways.

The other main Mahayana philosophical school, [[Yogacara|Yogācāra]] has also been very influential in Tibetan Buddhism, but there is more disagreement among the various schools and philosophers regarding its status. While the Gelug school generally sees Yogācāra views as either false or provisional (i.e. only pertaining to conventional truth), philosophers in the other three main schools, such as [[Jamgön Ju Mipham Gyatso|Ju Mipham]] and [[Sakya Chokden]], hold that Yogācāra ideas are as important as Madhyamaka views.<ref>Shantarakshita & Ju Mipham, Padmakara Translation Group (2005). ''The Adornment of the Middle Way Shantarakshita's Madhyamakalankara with Commentary by Jamgon Mipham.'' pp.117–122, Shambala.</ref>

{{anchor|Study of tenet systems}} 
In Tibetan Buddhist scholasticism, Buddhist philosophy is traditionally propounded according to a [[hierarchical classification]] of four classical Indian philosophical schools, known as the "four tenets" (''drubta shyi'').<ref>Shantarakshita & Ju Mipham, Padmakara Translation Group (2005). ''The Adornment of the Middle Way Shantarakshita's Madhyamakalankara with Commentary by Jamgon Mipham.'' p. 26, Shambala.</ref> While the classical tenets-system is limited to four tenets (Vaibhāṣika, Sautrāntika, Yogācāra, and Madhyamaka), there are further sub-classifications within these different tenets (see below).{{sfn|Cornu|2001|p=145, 150}} This classification does not include [[Theravada]], the only surviving of the 18 classical schools of Buddhism. It also does not include other Indian Buddhist schools, such as [[Mahāsāṃghika|Mahasamghika]] and [[Pudgalavada]].

Two tenets belong to the path referred to as the [[Hinayana]] ("lesser vehicle") or [[Śrāvakayāna|Sravakayana]] ("the disciples' vehicle"), and are both related to the north Indian [[Sarvastivada]] tradition:{{sfn|Cornu|2001|p=135}}
* [[Vaibhāṣika]] ({{bo|w=bye brag smra ba}}). The primary source for the Vaibhāṣika in Tibetan Buddhism is the ''[[Abhidharma-kosa|Abhidharma-kośa]]'' of [[Vasubandhu]] and its commentaries. This [[Abhidharma]] system affirms an atomistic view of reality which states ultimate reality is made up of a series of impermanent phenomena called ''[[Dharma theory|dharmas]]''. It also defends [[Eternalism (philosophy of time)|eternalism]] regarding the [[Philosophy of space and time|philosophy of time]], as well the view that perception directly experiences external objects.<ref name="Kapstein 67">Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 67.</ref>
* [[Sautrāntika]] ({{bo|w=mdo sde pa}}). The main sources for this view is the ''Abhidharmakośa'', as well as the work of [[Dignāga]] and [[Dharmakirti|Dharmakīrti]]. As opposed to Vaibhāṣika, this view holds that only the present moment exists ([[Philosophical presentism|presentism]]), as well as the view that we do not directly perceive the external world only the mental images caused by objects and our sense faculties.<ref name="Kapstein 67"/>

The other two tenets are the two major Indian [[Mahayana]] philosophies:
* [[Yogacara|Yogācāra]], also called ''Vijñānavāda'' (the doctrine of consciousness) and ''Cittamātra'' ("Mind-Only", {{bo|w=sems-tsam-pa}}). Yogacārins base their views on texts from [[Maitreya]], [[Asanga|Asaṅga]] and [[Vasubandhu]]. Yogacara is often interpreted as a form of [[Idealism]] due to its main doctrine, the view that only ideas or mental images exist (''vijñapti-mātra'').<ref name="Kapstein 67"/> Some Tibetan philosophers interpret Yogācāra as the view that the mind (''citta'') exists in an ultimate sense, because of this, it is often seen as inferior to Madhyamaka. However, other Tibetan thinkers deny that the Indian Yogacāra masters held the view of the ultimate existence of the mind, and thus, they place Yogācāra on a level comparable to Madhyamaka. This perspective is common in the Nyingma school, as well as in the work of the [[Rangjung Dorje, 3rd Karmapa Lama|Third Karmapa]], the [[Chödrak Gyatso, 7th Karmapa Lama|Seventh Karmapa]] and [[Jamgon Kongtrul]].<ref>Shantarakshita & Ju Mipham, Padmakara Translation Group (2005). ''The Adornment of the Middle Way Shantarakshita's Madhyamakalankara with Commentary by Jamgon Mipham.'' pp. 27–28, Shambala.</ref><ref>Asanga; Brunnholzl, Karl (2019). ''A Compendium of the Mahayana: Asanga's Mahayanasamgraha and Its Indian and Tibetan Commentaries'', Volume I, Preface. Shambhala Publications, Incorporated.</ref>
* [[Madhyamaka]] ({{bo|w=dbu-ma-pa}}) – The philosophy of [[Nagarjuna|Nāgārjuna]] and [[Aryadeva|Āryadeva]], which affirms that everything is empty of essence (''[[svabhava]]'') and is ultimately beyond concepts.<ref name="Kapstein 67"/> There are various further classifications, sub-schools and interpretations of Madhymaka in Tibetan Buddhism and numerous debates about various key disagreements remain a part of Tibetan Buddhist scholasticism today. One of the key debates is that between the [[Rangtong-Shentong|rangtong (self-empty) interpretation and the shentong (other empty) interpretation]].{{sfn|Cornu|2001|p=146-147}} Another major disagreement is the debate on the [[Svatantrika|Svātantrika Madhyamaka]] method and the [[Prasaṅgika]] method.<ref>Cornu 2001, p. 138.</ref> There are further disagreements regarding just how useful an intellectual understanding of emptiness can be and whether emptiness should only be described as an absolute negation (the view of [[Je Tsongkhapa|Tsongkhapa]]).{{sfn|Cornu|2001|p=145}}[[File:Monks_debating_at_Sera_monastery,_2013.webm|thumb|Monks debating at [[Sera monastery]], Tibet, 2013. Debate is seen as an important practice in Tibetan Buddhist education. ]]

The tenet systems are used in monasteries and colleges to teach Buddhist philosophy in a systematic and progressive fashion, each philosophical view being seen as more subtle than its predecessor. Therefore, the four tenets can be seen as a gradual path from a rather easy-to-grasp, "realistic" philosophical point of view, to more and more complex and subtle views on the ultimate nature of reality, culminating in the philosophy of the Mādhyamikas, which is widely believed to present the most sophisticated point of view.<ref>Sopa & Hopkins (1977), 67–69; Hopkins (1996).</ref> Non-Tibetan scholars point out that historically, Madhyamaka predates Yogacara, however.<ref>Cf. Conze (1993).</ref>

==Texts and study==
{{Main|Tibetan Buddhist canon}}
[[File:Tibetan - Buddha Shakyamuni and Prajnaparamita - Walters W8561 (2).jpg|thumb|left|upright=1.35|A leaf from a ''Prajñāpāramitā'' (Perfection of Wisdom) manuscript.]]

Study of major Buddhist Indian texts is central to the monastic curriculum in all four major schools of Tibetan Buddhism. [[Memorization]] of classic texts as well as other ritual texts is expected as part of traditional monastic education.<ref>Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 63.</ref> Another important part of higher religious education is the practice of formalized debate.

The canon was mostly finalized in the 13th century, and divided into two parts, the [[Kangyur]] (containing sutras and tantras) and the [[Tengyur]] (containing ''shastras'' and commentaries). The [[Nyingma]] school also maintains a separate collection of texts called the [[Nyingma Gyubum]], assembled by Ratna Lingpa in the 15th century and revised by [[Jigme Lingpa]].{{sfn|Samuel|2012|pp=19–20}}

Among Tibetans, the main language of study is [[classical Tibetan]], however, the Tibetan Buddhist canon was also translated into other languages, such as [[Mongolian language|Mongolian]] and [[Manchu language|Manchu]].

During the Yuan, Ming, and Qing dynasties, many texts from the Tibetan canon were also translated into Chinese.<ref>Orzech, Charles D. (general editor), 2011. ''Esoteric Buddhism and the Tantras in East Asia.'' Brill, p. 540.</ref>

Numerous texts have also recently been translated into Western languages by Western academics and Buddhist practitioners.{{sfn|Samuel|2012|p=21}}

=== Sutras ===
[[File:Konchog-wangdu.jpeg|thumb|Buddhist monk Geshe Konchog Wangdu reads [[Mahayana sutra]]s from an old woodblock copy of the Tibetan [[Kangyur]]. He is seated at a special sutra stool, wearing the traditional woolen Ladakhi hat and robe, allowed by Vinaya for extremely cold conditions.]]

Among the most widely studied sutras in Tibetan Buddhism are [[Mahayana sutras|Mahāyāna sutras]] such as the ''Perfection of Wisdom'' or [[Prajnaparamita|''Prajñāpāramitā'']] sutras,<ref>Powers 2007, p. 103-104</ref> and others such as the ''[[Sandhinirmocana Sutra|Saṃdhinirmocana-sūtra]],'' and the ''[[Samadhiraja Sutra|Samādhirāja Sūtra]].''<ref>Luis O. Gomez and Jonathan A. Silk, ''Studies in the Literature of the Great Vehicle: Three Mahayana Buddhist Texts''. Ann Arbor 1989 pgs viii</ref>

According to [[Je Tsongkhapa|Tsongkhapa]], the two authoritative systems of Mahayana Philosophy (viz. that of Asaṅga – Yogacara and that of Nāgārjuna – Madhyamaka) are based on specific Mahāyāna sūtras: the ''Saṃdhinirmocana Sūtra'' and the [[Akṣayamatinirdeśa Sūtra|''Questions of Akṣayamati'' (''Akṣayamatinirdeśa Sūtra'')]] respectively. Furthermore, according to [[Thupten Jinpa]], for Tsongkhapa, "at the heart of these two hermeneutical systems lies their interpretations of the Perfection of Wisdom sūtras, the archetypal example being the ''Perfection of Wisdom in Eight Thousand Lines''."<ref>Thupten Jinpa (2019) ''Tsongkhapa A Buddha in the Land of Snows'' (Lives of the Masters), pp. 219–220. Shambhala.</ref>

===Treatises of the Indian masters===
The study of Indian Buddhist treatises called ''[[shastra]]s'' is central to Tibetan Buddhist [[scholasticism]]. Some of the most important works are those by the six great Indian Mahayana authors which are known as the Six Ornaments and Two Supreme Ones (Tib. ''gyen druk chok nyi'', Wyl. ''rgyan drug mchog gnyis''), the six being: Nagarjuna, Aryadeva, Asanga, Vasubandhu, Dignaga, and Dharmakirti and the two being: Gunaprabha and Shakyaprabha (or Nagarjuna and Asanga depending on the tradition).<ref>Ringu Tulku (2007). ''The Ri-me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet'', chapter 3. Shambhala Publications.</ref>

Since the late 11th century, traditional Tibetan monastic colleges generally organized the exoteric study of Buddhism into "five great textual traditions" (''zhungchen-nga'').<ref>Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 64.</ref>
# [[Abhidharma]]
#* [[Asanga]]'s ''[[Abhidharma-samuccaya]]''
#* [[Vasubandhu]]'s ''[[Abhidharma-kośa]]''
# [[Prajnaparamita]]
#* ''[[Abhisamayalankara]]''
#* [[Shantideva]]'s ''[[Bodhisattvacaryāvatāra]]''
# [[Madhyamaka]]
#* [[Nagarjuna]]'s ''[[Mūlamadhyamakakārikā]]''
#* [[Aryadeva]]'s ''Four Hundred Verses'' (''Catuhsataka'')
#* [[Candrakīrti]]'s ''[[Madhyamakāvatāra]]''
#* [[Śāntarakṣita]]'s ''[[Madhyamākalaṃkāra]]''
#* [[Shantideva]]'s ''[[Bodhisattvacaryāvatāra]]''
# [[Pramana]]
#* [[Dharmakirti]]'s ''[[Pramanavarttika|Pramāṇavarttika]]''
#* [[Dignāga]]'s ''[[Pramāṇa-samuccaya]]''
# [[Vinaya]]
#*[[Gunaprabha]]'s ''[[Vinayamula Sutra]]''

===Other important texts===
Also of great importance are the "[[Maitreya-nātha#Attributed works|Five Treatises of Maitreya]]" including the influential ''[[Ratnagotravibhāga (text)|Ratnagotravibhāga]]'', a compendium of the [[Tathāgatagarbha sūtras|''tathāgatagarbha'' literature]], and the ''[[Mahayana-sutra-alamkara-karika|Mahayanasutralankara]]'', a text on the Mahayana path from the [[Yogacara]] perspective, which are often attributed to [[Asanga]]. Practiced focused texts such as the [[Yogacarabhumi|''Yogācārabhūmi-Śāstra'']] and [[Kamalaśīla]]'s ''[[Bhāvanākrama]]'' are the major sources for meditation.

While the Indian texts are often central, original material by key Tibetan scholars is also widely studied and collected into editions called ''sungbum''.{{sfn|Samuel|2012|p=20}} The commentaries and interpretations that are used to shed light on these texts differ according to tradition. The Gelug school for example, use the works of [[Tsongkhapa]], while other schools may use the more recent work of [[Rimé movement]] scholars like [[Jamgon Kongtrul]] and [[Jamgon Ju Mipham Gyatso]].

A corpus of extra-canonical scripture, the [[terma (religion)|treasure texts]] (''terma'') literature is acknowledged by [[Nyingma]] practitioners, but the bulk of the canon that is not commentary was translated from Indian sources. True to its roots in the ''Pāla'' system of North India, however, Tibetan Buddhism carries on a tradition of eclectic accumulation and systematisation of diverse Buddhist elements, and pursues their synthesis. Prominent among these achievements have been the [[lamrim|Stages of the Path]] and [[lojong|mind training]] literature, both stemming from teachings by the Indian scholar [[Atiśa]].

===Tantric literature===
{{Main|Tantras (Buddhism)|Classes of Tantra in Tibetan Buddhism}}
In Tibetan Buddhism, the Buddhist Tantras are divided into four or six categories, with several sub-categories for the highest Tantras.

In the Nyingma, the division is into ''Outer Tantras'' ([[Classes of Tantra in Tibetan Buddhism#Kriyā|Kriyayoga]], [[Charyayoga]], [[Yogatantra]]); and ''Inner Tantras'' ([[Mahayoga]], [[Anuyoga]], [[Atiyoga]]/[[Dzogchen]]), which correspond to the "Anuttarayoga-tantra".<ref>"Yoginitantras are in the secondary literature often called Anuttarayoga. But this is based on a mistaken back translation of the Tibetan translation (rnal byor bla med kyi rgyud) of what appears in Sanskrit texts only as Yogānuttara or Yoganiruttara (cf. SANDERSON 1994: 97–98, fn.1)."

Isabelle Onians, "Tantric Buddhist Apologetics, or Antinomianism as a Norm," D.Phil. dissertation, Oxford, Trinity Term 2001. pg 70
</ref> For the Nyingma school, important tantras include the [[Guhyagarbha tantra|''Guhyagarbha Tantra'']], the ''[[Guhyasamāja Tantra|Guhyasamaja Tantra]],''{{sfn|Samuel|2012|p=32}} the ''[[Kulayarāja Tantra]]'' and the 17 [[Seventeen tantras|Dzogchen Tantras]].

In the Sarma schools, the division is:{{sfn|Samuel|2012|p=78}}

* '''''Kriya-yoga''''' – These have an emphasis on purification and ritual acts and include texts like the [[Mañjuśrī-mūla-kalpa|''Mañjuśrīmūlakalpa'']].
* '''''Charya-yoga''''' – Contain "a balance between external activities and internal practices", mainly referring to the ''[[Mahavairocana Tantra|Mahāvairocana Abhisaṃbodhi Tantra]].''
* '''''Yoga-tantra''''', is mainly concerned with internal yogic techniques and includes the ''[[Tattvasaṃgraha Tantra]].''
* [[Anuttarayoga Tantra|'''''Anuttarayoga-tantra''''']], contains more advanced techniques such as [[subtle body]] practices and is subdivided into:
**Father tantras, which emphasize illusory body and [[Deity yoga|completion stage]] practices and includes the [[Guhyasamāja Tantra|''Guhyasamaja Tantra'']] and ''[[Yamantaka]] Tantra''.
**Mother tantras, which emphasize the development stage and [[Luminous mind|clear light mind]] and includes the ''[[Hevajra Tantra]]'' and ''[[Cakrasaṃvara Tantra|Cakrasamvara Tantra]].''
**Non-dual tantras, which balance the above elements, and mainly refers to the [[Kalacakra|''Kalacakra Tantra'']]

The root tantras themselves are almost unintelligible without the various Indian and Tibetan commentaries, therefore, they are never studied without the use of the tantric commentarial apparatus.

===Transmission and realization===
There is a long history of [[Oral tradition|oral transmission]] of teachings in Tibetan Buddhism. Oral transmissions by [[Lineage (Buddhism)|lineage]] holders traditionally can take place in small groups or mass gatherings of listeners and may last for seconds (in the case of a [[Mantra#Buddhism|mantra]], for example) or months (as in the case of a section of the [[Tibetan Buddhist canon]]). It is held that a transmission can even occur without actually hearing, as in [[Asanga]]'s visions of [[Maitreya]].

An emphasis on oral transmission as more important than the printed word derives from the earliest period of Indian Buddhism, when it allowed teachings to be kept from those who should not hear them.<ref>Conze (1993): 26</ref> Hearing a teaching (transmission) readies the hearer for realization based on it. The person from whom one hears the teaching should have heard it as one link in a succession of listeners going back to the original speaker: the Buddha in the case of a ''[[Sūtra|sutra]]'' or the author in the case of a book. Then the hearing constitutes an authentic lineage of transmission. Authenticity of the oral lineage is a prerequisite for realization, hence the importance of lineages.

== Practices ==
{{See also|Tantra techniques (Vajrayana)}}In Tibetan Buddhism, practices are generally classified as either Sutra (or ''Pāramitāyāna'') or Tantra (''Vajrayāna or Mantrayāna''), though exactly what constitutes each category and what is included and excluded in each is a matter of debate and differs among the various lineages. According to Tsongkhapa for example, what separates Tantra from Sutra is the practice of Deity yoga.<ref>Powers 2007, p. 271.</ref> Furthermore, the adherents of the Nyingma school consider Dzogchen to be a separate and independent vehicle, which transcends both sutra and tantra.<ref>Germano, David (1994). ''Architecture and Absence in the Secret Tantric History of the Great Perfection (rdzogs chen).'' JIABS 17/2.</ref>

While it is generally held that the practices of Vajrayāna are not included in Sutrayāna, all Sutrayāna practices are common to Vajrayāna practice. Traditionally, Vajrayāna is held to be a more powerful and effective path, but potentially more difficult and dangerous and thus they should only be undertaken by the advanced who have established a solid basis in other practices.{{sfn|Samuel|2012|p=50}}

=== Pāramitā ===
{{Main|Pāramitā}}
The [[Paramitas|''pāramitās'']] (perfections, transcendent virtues) is a key set of virtues which constitute the major practices of a bodhisattva in non-tantric Mahayana. They are:

# ''[[Dāna]] pāramitā'': generosity, giving (Tibetan: སབྱིན་པ ''sbyin-pa'')
# ''[[Śīla]] pāramitā:'' virtue, morality, discipline, proper conduct (ཚུལ་ཁྲིམས ''tshul-khrims'')
# ''[[Kshanti|{{IAST|Kṣānti}}]] pāramitā'': patience, tolerance, forbearance, acceptance, endurance (བཟོད་པ ''bzod-pa'')
# ''[[Vīrya]] pāramitā'': energy, diligence, vigor, effort (བརྩོན་འགྲུས ''brtson-’grus'')
# ''[[Dhyāna in Buddhism|Dhyāna]] pāramitā'': one-pointed concentration, meditation, contemplation (བསམ་གཏན ''bsam-gtan'')
# ''[[Prajñā (Buddhism)|Prajñā]] pāramitā'': wisdom, knowledge (ཤེས་རབ ''shes-rab'')

The practice of ''dāna'' (giving) while traditionally referring to offerings of food to the monastics can also refer to the ritual offering of bowls of water, incense, butter lamps and flowers to the Buddhas and Bodhisattvas on a shrine or household altar.<ref>Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 45-46.</ref> Similar offerings are also given to other beings such as hungry ghosts, [[dakinis]], protector deities, local divinities etc.

Like other forms of Mahayana Buddhism, the practice of the [[five precepts]] and [[bodhisattva vow]]s is part of Tibetan Buddhist moral (''sila'') practice. In addition to these, there are also numerous sets of Tantric vows, termed [[samaya]], which are given as part of Tantric initiations.

Compassion (''[[karuṇā]]'') practices are also particularly important in Tibetan Buddhism. One of the foremost authoritative texts on the Bodhisattva path is the ''[[Bodhisattvacaryāvatāra]]'' by [[Shantideva]]. In the eighth section entitled ''Meditative Concentration'', Shantideva describes meditation on Karunā as thus:
{{blockquote|Strive at first to meditate upon the sameness of yourself and others. In joy and sorrow all are equal; Thus be guardian of all, as of yourself. The hand and other limbs are many and distinct, But all are one—the body to kept and guarded. Likewise, different beings, in their joys and sorrows, are, like me, all one in wanting happiness. This pain of mine does not afflict or cause discomfort to another's body, and yet this pain is hard for me to bear because I cling and take it for my own. And other beings' pain I do not feel, and yet, because I take them for myself, their suffering is mine and therefore hard to bear. And therefore I'll dispel the pain of others, for it is simply pain, just like my own. And others I will aid and benefit, for they are living beings, like my body. Since I and other beings both, in wanting happiness, are equal and alike, what difference is there to distinguish us, that I should strive to have my bliss alone?"<ref>''The Way of the Bodhisattva'' by Shantideva. Shambhala Publications. Page 122-123</ref>}}
A popular compassion meditation in Tibetan Buddhism is ''[[tonglen]]'' (sending and taking love and suffering respectively). Practices associated with [[Avalokiteśvara|Chenrezig]] (Avalokiteshvara), also tend to focus on compassion.

=== Samatha and Vipaśyanā ===
[[File:Tibetan Buddhist Monk in Ghami, Upper Mustang, Nepal.jpg|thumb|A Tibetan Buddhist Monk meditating using chanting and drumming.]]
The [[14th Dalai Lama]] defines meditation (''bsgom pa'') as "familiarization of the mind with an object of meditation."<ref>Powers 2007, p. 81.</ref> Traditionally, Tibetan Buddhism follows the two main approaches to [[meditation]] or mental cultivation (''[[bhavana]]'') taught in all forms of Buddhism, [[śamatha]] (Tib. ''Shine'') and [[vipaśyanā]] (''lhaktong'').

The practice of [[śamatha]] (calm abiding) is one of focusing one's mind on a single object such as a Buddha figure or the breath. Through repeated practice one's mind gradually becomes more stable, calm and happy. It is defined by [[Dagpo Tashi Namgyal|Takpo Tashi Namgyal]] as "fixing the mind upon any object so as to maintain it without distraction...focusing the mind on an object and maintaining it in that state until finally it is channeled into one stream of attention and evenness."<ref>Powers 2007, p. 86.</ref> The [[Samatha#Nine mental abidings|nine mental abidings]] is the main progressive framework used for śamatha in Tibetan Buddhism.<ref>Powers 2007, p. 88.</ref>

Once a meditator has reached the ninth level of this schema they achieve what is termed "pliancy" (Tib. ''shin tu sbyangs pa'', Skt. ''[[Praśrabdhi|prasrabdhi]]''), defined as "a serviceability of mind and body such that the mind can be set on a virtuous object of observation as long as one likes; it has the function of removing all obstructions." This is also said to be very joyful and blissful for the body and the mind.<ref>Powers 2007, p. 90.</ref>

The other form of Buddhist meditation is [[vipaśyanā]] (clear seeing, higher insight), which in Tibetan Buddhism is generally practiced after having attained proficiency in [[śamatha]].<ref>Powers 2007, p. 91.</ref> This is generally seen as having two aspects, one of which is [[Vipassanā#Inductive and deductive analysis in the Indo-Tibetan tradition|analytic meditation]], which is based on contemplating and thinking rationally about ideas and concepts. As part of this process, entertaining doubts and engaging in internal debate over them is encouraged in some traditions.{{sfn|Rinpoche|Rinpoche|2006|p=66, 212f}} The other type of [[vipaśyanā]] is a non-analytical, "simple" yogic style called ''trömeh'' in Tibetan, which means "without complication".<ref>''The Practice of Tranquillity & Insight: A Guide to Tibetan Buddhist Meditation'' by Khenchen Thrangu Rinpoche. Shambhala Publications: 1994. {{ISBN|0-87773-943-9}} pg 91–93</ref>

A meditation routine may involve alternating sessions of vipaśyanā to achieve deeper levels of realization, and samatha to consolidate them.<ref name="Hopkins 1996" />

=== Preliminary practices ===
{{see also|Ngöndro}}
[[File:IMG_1016_Lhasa_Barkhor.jpg|thumb|left|upright=1.15|Buddhists performing prostrations in front of [[Jokhang Monastery]].]]
[[Vajrayāna]] is believed by Tibetan Buddhists to be the fastest method for attaining Buddhahood but for unqualified practitioners it can be dangerous.<ref>Pabonka, p.649</ref> To engage in it one must receive an appropriate initiation (also known as an "empowerment") from a lama who is fully qualified to give it. The aim of [[Ngöndro|preliminary practices]] (''ngöndro'') is to start the student on the correct path for such higher teachings.<ref>Kalu Rinpoche (1986), ''The Gem Ornament of Manifold Instructions''. Snow Lion, p. 21.</ref> Just as Sutrayāna preceded Vajrayāna historically in India, so sutra practices constitute those that are preliminary to tantric ones.

Preliminary practices include all ''Sutrayāna'' activities that yield merit like hearing teachings, prostrations, offerings, prayers and acts of kindness and compassion, but chief among the preliminary practices are realizations through meditation on the three principal stages of the path: renunciation, the altruistic [[bodhicitta]] wish to attain enlightenment and the wisdom realizing emptiness. For a person without the basis of these three in particular to practice Vajrayāna can be like a small child trying to ride an unbroken horse.<ref>[[Pabongkhapa Déchen Nyingpo]], 649</ref>

The most widespread preliminary practices include: taking [[Refuge (Buddhism)|refuge]], [[Prostration (Buddhism)|prostration]], [[Vajrasattva]] meditation, mandala offerings and [[Guru Yoga|guru yoga]].<ref>Powers 2007, p. 295.</ref> The merit acquired in the preliminary practices facilitates progress in Vajrayāna. While many Buddhists may spend a lifetime exclusively on sutra practices, an amalgam of the two to some degree is common. For example, in order to train in [[calm abiding]], one might visualize a tantric deity.

==== Guru yoga ====
{{main|Guru yoga}}
{{see also|Guru#In_Buddhism|label 1=Guru § In Buddhism}}
As in other Buddhist traditions, an attitude of reverence for the teacher, or guru, is also highly prized.<ref>''Lama'' is the literal Tibetan translation of the Sanskrit ''guru''. For a traditional perspective on devotion to the guru, see Tsong-ka-pa I, 77–87. For a current perspective on the guru-disciple relationship in Tibetan Buddhism, see [http://studybuddhism.com/web/x/nav/group.html_1305527811.html Berzin, Alexander. ''Relating to a Spiritual Teacher: Building a Healthy Relationship'']</ref> At the beginning of a public teaching, a ''[[lama]]'' will do [[prostration]]s to the throne on which he will teach due to its symbolism, or to an image of the Buddha behind that throne, then students will do prostrations to the lama after he is seated. Merit accrues when one's interactions with the teacher are imbued with such reverence in the form of guru devotion, a code of practices governing them that derives from Indian sources.<ref>notably, ''Gurupancasika'', Tib.: ''Lama Ngachupa'', Wylie: ''bla-ma lnga-bcu-pa'', "Fifty Verses of Guru-Devotion" by [[Aśvaghoṣa]]</ref> By such things as avoiding disturbance to the peace of mind of one's teacher, and wholeheartedly following his prescriptions, much merit accrues and this can significantly help improve one's practice.

There is a general sense in which any Tibetan Buddhist teacher is called a ''lama''. A student may have taken teachings from many authorities and revere them all as ''lamas'' in this general sense. However, he will typically have one held in special esteem as his own root guru and is encouraged to view the other teachers who are less dear to him, however more exalted their status, as embodied in and subsumed by the root guru.<ref>Indian tradition (Cf. ''Saddharmapundarika Sutra'' II, 124) encourages the student to view the guru as representative of the Buddha himself.</ref>

One particular feature of the Tantric view of teacher student relationship is that in Tibetan Buddhist Tantra, one is instructed to regard one's guru as an awakened Buddha.<ref name="Kapstein 80">Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 80.</ref>

=== Esotericism and vows ===
[[File:His_Holiness_the_14th_Dalai_Lama_praying_in_the_pavilion%2C_closing_the_Kalachakra_mandala_and_offering_flowers%2C_monks%2C_thangkas%2C_throne%2C_photographer%2C_security_officers%2C_sponsors%2C_Verizon_Center%2C_Washington_D.C.%2C_USA_(5956316522).jpg|thumb|upright=1.15|The 14th Dalai Lama praying in the pavilion, closing the Kālacakra mandala and offering flowers, during a Kālacakra initiation in [[Washington, D.C.]], 2011.]]

In Vajrayāna particularly, Tibetan Buddhists subscribe to a voluntary code of self-censorship, whereby the uninitiated do not seek and are not provided with information about it. This self-censorship may be applied more or less strictly depending on circumstances such as the material involved. A depiction of a [[Mandalas|mandala]] may be less public than that of a deity. That of a higher tantric deity may be less public than that of a lower. The degree to which information on Vajrayāna is now public in western languages is controversial among Tibetan Buddhists.

Buddhism has always had a taste for [[esotericism]] since its earliest period in India.<ref>Cf. Conze (1993), 26 and 52f.</ref> Tibetans today maintain greater or lesser degrees of confidentiality also with information on the ''[[vinaya]]'' and [[Śūnyatā|emptiness]] specifically. In Buddhist teachings generally, too, there is caution about revealing information to people who may be unready for it.

Practicing tantra also includes the maintaining of a separate set of vows, which are called ''[[Samaya]] (dam tshig)''. There are various lists of these and they may differ depending on the practice and one's lineage or individual guru. Upholding these vows is said to be essential for tantric practice and breaking them is said to cause great harm.<ref>Powers 2007, p. 315.</ref>

=== Ritual ===
There has been a "close association" between the religious and the secular, the spiritual and the temporal<ref>{{Cite journal |journal=Proceedings of a Seminar Held in Lumbini, Nepal, March 2008 |last=Cueppers|first=Christoph|title=The Relationship Between Religion and State (chos srid zung 'brel) In Traditional Tibet|url=https://www.academia.edu/2262393|language=en}}</ref> in Tibet. The term for this relationship is ''chos srid zung 'brel.'' Traditionally Tibetan lamas have tended to the lay populace by helping them with issues such as protection and prosperity. Common traditions have been the various rites and rituals for mundane ends, such as purifying one's karma, avoiding harm from demonic forces and enemies, and promoting a successful harvest.<ref>Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 2.</ref> [[Divination]] and [[exorcism]] are examples of practices a lama might use for this.<ref>Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 5.</ref>

[[File:Ritual_musical_instruments_in_Tibet_-_MIM_Brussels_(2015-05-30_07.00.30_by_chibicode).jpg|thumb|Ritual musical instruments from Tibet; MIM Brussels.]]
Ritual is generally more elaborate than in other forms of Buddhism, with complex altar arrangements and works of art (such as [[mandala]]s and [[thangka]]s), many ritual objects, hand gestures (''[[mudra]]''), chants, and musical instruments.<ref name="Kapstein 82" />

[[File:Chenrezig_empowerment_seattle_sakya.jpg|thumb|left|The reading of the text – the 'lung' – during an empowerment for [[Chenrezig]].]]
A special kind of ritual called [[Empowerment (Vajrayana)|an initiation or empowerment]] (Sanskrit: ''Abhiseka'', Tibetan: ''Wangkur'') is central to Tantric practice. These rituals consecrate a practitioner into a particular Tantric practice associated with individual mandalas of deities and mantras. Without having gone through initiation, one is generally not allowed to practice the higher Tantras.<ref>Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 81.</ref>

Another important ritual occasion in Tibetan Buddhism is that of [[Funeral|mortuary rituals]] which are supposed to assure that one has a positive rebirth and a good spiritual path in the future.<ref name="Kapstein 94">Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 94.</ref> Of central importance to Tibetan Buddhist ''[[Ars moriendi]]'' is the idea of the [[bardo]] (Sanskrit: ''antarābhava''), the intermediate or liminal state between life and death.<ref name="Kapstein 94" /> Rituals and the readings of texts such as the ''[[Bardo Thodol]]'' are done to ensure that the dying person can navigate this intermediate state skillfully. [[Cremation]] and [[sky burial]] are traditionally the main [[funeral]] rites used to dispose of the body.<ref name="Kapstein, Matthew T. 2014, p. 100" />

=== Mantra ===
{{multiple image
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| image1 = IMG_0996_Lhasa_Barkhor.jpg
| caption1 = An elderly [[Tibet]]an woman with a [[prayer wheel]] inscribed with mantras
| image2 = OM MANI PADME HUM.svg
| caption2 = Visualizing mantric syllables is a common form of meditation in Tibetan Buddhism.
}}
The use of (mainly [[Sanskrit]]) prayer formulas, incantations or phrases called [[mantras]] (Tibetan: ''sngags'') is another widespread feature of Tibetan Buddhist practice.<ref name="Kapstein 80" /> So common is the use of mantras that [[Vajrayana]] is also sometimes called "''Mantrayāna''" (the mantra vehicle). Mantras are widely recited, chanted, written or inscribed, and visualized as part of different forms of meditation. Each mantra has symbolic meaning and will often have a connection to a particular Buddha or Bodhisattva.<ref>Powers, John; Introduction to Tibetan Buddhism, page 23-24</ref> Each deity's mantra is seen as symbolizing the function, speech and power of the deity.{{sfn|Samuel|2012|p=74}}

Tibetan Buddhist practitioners repeat mantras like [[Om mani padme hum|Om Mani Padme Hum]] in order to train the mind, and transform their thoughts in line with the divine qualities of the mantra's deity and special power.<ref>Powers, John; Introduction to Tibetan Buddhism, page 265</ref> Tibetan Buddhists see the etymology of the term mantra as meaning "mind protector", and mantras is seen as a way to guard the mind against negativity.<ref>Robert E. Buswell Jr., Donald S. Lopez Jr. The Princeton Dictionary of Buddhism</ref>

According to [[Lama Zopa Rinpoche]]:<blockquote>Mantras are effective because they help keep your mind quiet and peaceful, automatically integrating it into one-pointedness. They make your mind receptive to very subtle vibrations and thereby heighten your perception. Their recitation eradicates gross negativities and the true nature of things can then be reflected in your mind's resulting clarity. By practising a transcendental mantra, you can in fact purify all the defiled energy of your body, speech, and mind.<ref>Powers, John; Introduction to Tibetan Buddhism, page 266-67</ref></blockquote>Mantras also serve to focus the mind as a [[samatha]] (calming) practice as well as a way to transform the mind through the symbolic meaning of the mantra. In Buddhism, it is important to have the proper intention, focus and faith when practicing mantras, if one does not, they will not work. Unlike in Hinduism, mantras are not believed to have inherent power of their own, and thus without the proper faith, intention and mental focus, they are just mere sounds.<ref>Powers, John; Introduction to Tibetan Buddhism, page 267</ref> Thus according to the Tibetan philosopher [[Jamgon Ju Mipham Gyatso|Jamgon Ju Mipham]]:<blockquote>if a mantra is thought to be something ordinary and not seen for what it is, it will not be able to perform its intended function. Mantras are like non-conceptual wish-fulfilling jewels. Infusing one's being with the blessings of mantra, like the form of a moon reflected on a body of water, necessitates the presence of faith and other conditions that set the stage for the spiritual attainments of mantra. Just as the moon's reflection cannot appear without water, mantras cannot function without the presence of faith and other such factors in one's being.<ref>Jamgon Mipham, Luminous Essence: A Guide to the Guhyagarbha Tantra, page 147.</ref></blockquote>Mantras are part of the highest tantric practices in Tibetan Buddhism, such as [[Deity Yoga]] and are recited and visualized during tantric [[sadhana]]s. Thus, [[Tsongkhapa]] says that mantra "protects the mind from ordinary appearances and conceptions".<ref>Tsoṅ-kha-pa Blo-bzaṅ-grags-pa. Tantra in Tibet: The Great Exposition of Secret Mantra, Motilal Banarsidass Publ., 1987, page 47.</ref> This is because in Tibetan Buddhist Tantric praxis, one must develop a sense that everything is divine.

=== Tantric sadhana and yoga ===
{{See also|Deity yoga}}
[[File:Chöd_practitioners_at_Boudhanath_stupa.jpg|thumb|[[Chöd]] sadhana, showing the use of [[Damaru]] drum and hand-bell, as well as the [[Kangling]] (thighbone trumpet)]]
[[File:Практика_туммо.jpg|thumb|A section of the Northern wall mural at the [[Lukhang]] Temple depicting completion stage practice]]
In what is called ''[[Anuttarayoga tantra|higher yoga tantra]]'' the emphasis is on various spiritual practices, called [[yoga]]s (''naljor'') and [[Sādhanā|sadhanas]] (''druptap'') which allow the practitioner to realize the true nature of reality.<ref name="Kapstein 83" />

''[[Deity Yoga]]'' (Tibetan: ''lha'i rnal 'byor''; Sanskrit: ''Devata-yoga'') is a fundamental practice of [[Vajrayana]] [[Buddhism]] involving [[Mental image|visualization of mental images]] consisting mainly of [[Buddhist deities]] such as Buddhas, Bodhisattvas and [[fierce deities]], along mantra repetition. According to Geoffrey Samuel:<blockquote>If Buddhahood is a source of infinite potentiality accessible at any time, then the Tantric deities are in a sense partial aspects, refractions of that total potentiality. Visualizing one of these deities, or oneself identifying with one of them, is not, in Tibetan Tantric thought, a technique to worship an external entity. Rather, it is a way of accessing or tuning into something that is an intrinsic part of the structure of the universe—as of course is the practitioner him or herself.{{sfn|Samuel|2012|p=71}}</blockquote>Deity yoga involves two stages, the generation stage (''utpattikrama'') and the completion stage (''nispannakrama''). In the generation stage, one dissolves the mundane world and visualizes one's chosen deity (''[[yidam]]''), its [[mandala]] and companion deities, resulting in identification with this divine reality.<ref>Garson, Nathaniel DeWitt; Penetrating the Secret Essence Tantra: Context and Philosophy in the Mahayoga System of rNying-ma Tantra, 2004, p. 52</ref>

In the completion stage, one dissolves the visualization of and identification with the yidam in the realization ultimate reality. Completion stage practices can also include [[subtle body]] energy practices,<ref>Garson, Nathaniel DeWitt; Penetrating the Secret Essence Tantra: Context and Philosophy in the Mahayoga System of rNying-ma Tantra, 2004, p. 45</ref> such as ''[[tummo]]'' (lit. "Fierce Woman", Skt. ''caṇḍālī,'' inner fire), as well as other practices that can be found in systems such as the [[Six Yogas of Naropa]] (like [[Dream yoga|Dream Yoga]], [[Bardo|Bardo Yoga]] and [[Phowa]]) and the Six Vajra-yogas of [[Kalacakra]].

=== Dzogchen and Mahamudra ===
Another form of high level Tibetan Buddhist practice are the meditations associated with the traditions of [[Mahamudra|Mahāmudrā]] ("Great Seal") and [[Dzogchen]] ("Great Perfection"). These traditions focus on direct experience of the very nature of reality, which is variously termed ''[[dharmakaya]]'', [[Buddha-nature|buddha nature]], or the [[Ground (Dzogchen)|"basis' (''gzhi'')]]. These techniques do not rely on deity yoga methods but on direct [[pointing-out instruction]] from a master and are often seen as the most advanced form of Buddhist practice.<ref>Ray, Reginald A. ''Secret of the Vajra World, The Tantric Buddhism of Tibet'', Shambala, page 112-113.</ref>

The views and practices associated with Dzogchen and Mahāmudrā are also often seen as the culmination of the Buddhist path.<ref>Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 87.</ref> In some traditions, they are seen as a separate vehicle to liberation. In the Nyingma school (as well as in Bon), Dzogchen is considered to be a separate and independent vehicle (also called Atiyoga), as well as the highest of all vehicles.<ref>Keown, Damien (2003), ''A Dictionary of Buddhism'', p. 82. Oxford University Press, {{ISBN|978-0-19-860560-7}}</ref> Similarly, in Kagyu, Mahāmudrā is sometimes seen as a separate vehicle, the "Sahajayana" (Tibetan: ''lhen chig kye pa''), also known as the vehicle of self-liberation.<ref>Traleg Kyabgon Rinpoche, ''Mind at Ease: Self-liberation Through Mahamudra Meditation'', pp 7–11.</ref>

== Institutions and clergy ==
[[File:Rangjung Rigpe Dorje, the 16th Karmapa with Gelongma Karma Kechog Palmo (Freda Bedi) at Rumtek Monastery, Sikkim in 1971.jpg|thumb|[[Rangjung Rigpe Dorje]], the 16th [[Karmapa]], with [[Freda Bedi]] (the first Western nun in Tibetan Buddhism), at [[Rumtek Monastery]], [[Sikkim]]]]

[[File:India - Ladakh - Leh - 012 - lonely gompa south of Leh (3841440587).jpg|thumb|A small ''gompa'' (religious building) in [[Ladakh]]]]

[[File:Chagdud.jpg|thumb|[[Chagdud Tulku Rinpoche]], a tulku and a ngagpa (note the white and red robes)]][[Buddhist monasticism]] is an important part of the Tibetan Buddhist tradition, all the major and minor schools maintain large monastic institutions based on the [[Mulasarvastivada]] [[Vinaya]] (monastic rule) and many religious leaders come from the monastic community. That being said, there are also many religious leaders or teachers (called ''[[Lama]]s'' and ''[[Guru]]s'') which are not [[Celibacy|celibate]] [[Monasticism|monastics]]. According to Geoffrey Samuel this is where "religious leadership in Tibetan Buddhism contrasts most strongly with much of the rest of the Buddhist world."{{sfn|Samuel|2012|p=130}}

According to Namkhai Norbu, in Tibet, Tibetan lamas had four main types of lifestyles: <blockquote>those who were monks, living in monasteries; those who lived a lay life, with their homes in villages; lay masters who lived as tent-dwelling nomads, travelling with their disciples, in some cases following their herds; and those who were yogis, often living in caves.<ref>Norbu, Namkhai (2000), ''The Crystal and the Way of Light: Sutra, Tantra, and Dzogchen'', p. 63. Snow Lion Publications.</ref></blockquote>Lamas are generally skilled and experienced tantric practitioners and ritual specialists in a specific initiation lineage and may be laypersons or monastics. They act not just as teachers, but as spiritual guides and guardians of the lineage teachings that they have received through a long and intimate process of apprenticeship with their Lamas.{{sfn|Samuel|2012|pp=131–134}}

Tibetan Buddhism also includes a number of [[lay clergy]] and lay tantric specialists, such as [[Ngagpa|''Ngagpas'']] (Skt. ''mantrī''), ''Gomchens'', ''Serkyims'', and ''Chödpas'' (practitioners of [[Chöd]]). According to Samuel, in the more remote parts of the Himalayas, communities were often led by lay religious specialists.{{sfn|Samuel|2012|p=141}} Thus, while the large monastic institutions were present in the regions of the [[Tibetan Plateau|Tibetan plateau]] which were more centralized politically, in other regions they were absent and instead smaller [[Gompa|''gompas'']] and more lay oriented communities prevailed.{{sfn|Samuel|2012|p=158}}

Samuel outlines four main types of religious communities in Tibet:{{sfn|Samuel|2012|pp=159–162}}

* Small communities of lay practitioners attached to a temple and a lama. Lay practitioners might stay in the ''gompa'' for periodic retreats.
* Small communities of celibate monastics attached to a temple and a lama, often part of a village.
* Medium to large communities of celibate monastics. These could maintain several hundred monks and might have extensive land holdings, be financially independent, and sometimes also act as trading centers.
* Large teaching monasteries with thousands of monks, such as the big Gelug establishments of [[Sera Monastery|Sera]] (with over 6000 monks in the first half of the 20th century) and [[Drepung Monastery|Drepung]] (over 7000).<ref>Chapman F. Spencer. ''Lhasa the Holy City'', p. 195. Readers Union Ltd., London.</ref>

In some cases a lama is the leader of a spiritual community. Some lamas gain their title through being part of particular family which maintains a lineage of hereditary lamas (and are thus often laypersons). One example is the Sakya family of Kon, who founded the [[Sakya (Tibetan Buddhist school)|Sakya]] school and another is the hereditary lamas of [[Mindrolling Monastery|Mindrolling monastery]].{{sfn|Samuel|2012|pp=140–141}}

In other cases, lamas may be seen as "[[Tulku|Tülkus"]] ("incarnations"). Tülkus are figures which are recognized as reincarnations of a particular bodhisattva or a previous religious figure. They are often recognized from a young age through the use of [[divination]] and the use of the possessions of the deceased lama, and therefore are able to receive extensive training. They are sometimes groomed to become leaders of monastic institutions.{{sfn|Samuel|2012|p=146}} Examples include the [[Dalai Lamas]] and the [[Karmapa]]s, each of which are seen as key leaders in their respective traditions.

The system of [[Tulku|incarnate lamas]] is popularly held to be a Tibetan alteration to Indian Buddhism.

Another title unique to Tibetan Buddhism is that of [[Tertön]] (treasure discoverer), who are considered capable of revealing or discovering special revelations or texts called [[Terma (religion)|Termas]] (lit. "hidden treasure"). They are also associated with the idea of ''[[beyul]]'' ("hidden valleys"), which are power places associated with deities and hidden religious treasures.{{sfn|Samuel|2012|p=144}}

===Women in Tibetan Buddhism===
{{further|Women in Buddhism|Ordination of women in Buddhism}}
[[File:Machik Labdron.jpg|thumb|[[Machig Labdrön]], a famous female tantrika, teacher and founder of the [[Chöd]] lineage]]
[[File:Ayu-khandro.jpg|thumb|Painting of Ayu Khandro at Merigar West. The seat of Chogyal Namkhai Norbu and The Dzogchen Community in Italy.]]
Women in Tibetan society, though still unequal, tended to have a relatively greater autonomy and power than in surrounding societies. This might be because of the smaller household sizes and low population density in Tibet.{{sfn|Samuel|2012|p=206}} Women traditionally took many roles in Tibetan Buddhism, from lay supporters, to monastics, lamas and tantric practitioners.

There is evidence for the importance of female practitioners in Indian Tantric Buddhism and pre-modern Tibetan Buddhism. At least one major lineage of tantric teachings, the [[Shangpa Kagyu]], traces itself to Indian female teachers and there have been a series of important female Tibetan teachers, such as [[Yeshe Tsogyal]] and [[Machig Labdrön]].{{sfn|Samuel|2012|p=214}} It seems that even though it might have been more difficult for women to become serious tantric yoginis, it was still possible for them to find lamas that would teach them high tantric practices.

Some Tibetan women become lamas by being born in one of the hereditary lama families such as [[Khandro Rinpoche|Mindrolling Jetsün Khandro Rinpoche]] and Sakya Jetsün Kushok Chimey Luding.{{sfn|Samuel|2012|p=216}} There have also been cases of influential female lamas who were also tertöns, such as [[Kunzang Dekyong Wangmo|Sera Khandro]], [[Tare Lhamo]] and [[Ayu Khandro]].

Some of these figures were also tantric consorts (''sangyum, kandroma'') with male lamas, and thus took part in the sexual practices associated with the highest levels of tantric practice.{{sfn|Samuel|2012|p=215}}

==== Nuns ====
While monasticism is practiced there by women, it is much less common (2 percent of the population in the 20th century compared to 12 percent of men). Nuns were also much less respected by Tibetan society than monks and may receive less lay support than male monastics.{{sfn|Samuel|2012|p=211}}

Traditionally, Tibetan Buddhist nuns were also not "fully ordained" as [[bhikkhuni|bhikṣuṇīs]] (who take the full set of monastic vows in the [[Vinaya]]). When Buddhism traveled from India to Tibet, apparently the quorum of bhikṣuṇīs required for bestowing full ordination never reached Tibet.{{sfn|Tsomo|1999|p=22}}{{refn|group=note|Under the Mulasarvastivadin Vinaya, as with the two other extant Vinaya lineages today ([[Theravada]] and [[Dharmaguptaka]]), in order to ordain bhikṣuṇīs, there must be quorums of both bhikṣuṇīs ''and'' bhikṣus; without both, a woman cannot be ordained as a nun ({{bo|t=དགེ་སློང་མ་|s=gélongma}}).}} Despite an absence of ordination there, bhikṣuṇīs did travel to Tibet. A notable example was the Sri Lankan nun Candramāla, whose work with Śrījñāna ({{bo|w=dpal ye shes}}) resulted in the tantric text ''Śrīcandramāla Tantrarāja''.{{refn|group=note|{{bo|t=དཔལ་ཟླ་བའི་ཕྲེང་བའི་རྒྱུད་ཀྱི་རྒྱལ་པོ}}, {{zh|c=吉祥月鬘本續王}}}}{{sfn|Tsomo|1999|p=76}}

There are accounts of fully ordained Tibetan women, such as the [[Samding Dorje Phagmo]] (1422–1455), who was once ranked the highest female master and tulku in Tibet, but very little is known about the exact circumstances of their ordination.<ref>Haas, Michaela. "Dakini Power: Twelve Extraordinary Women Shaping the Transmission of Tibetan Buddhism in the West." Shambhala Publications, 2013. {{ISBN|1559394072}}, p. 6</ref>

In the modern era, Tibetan Buddhist nuns have taken full ordinations through East Asian Vinaya lineages.{{sfn|Samuel|2012|p=213}} The Dalai Lama has authorized followers of the Tibetan tradition to be ordained as nuns in traditions that have such ordination.{{refn|group=note|According to [[Thubten Chodron]], the current [[Dalai Lama]] has said on this issue:<ref>{{Cite web|url=http://www.congress-on-buddhist-women.org/index.php?id=30|title=A New Possibility: Introducing Full Ordination for Women into the Tibetan Buddhist Tradition|access-date=28 June 2015|archive-date=28 September 2007|archive-url=https://web.archive.org/web/20070928185818/http://www.congress-on-buddhist-women.org/index.php?id=30|url-status=dead}}</ref>
#In 2005, the Dalai Lama repeatedly spoke about the bhikṣuṇī ordination in public gatherings. In Dharamsala, he encouraged, "We need to bring this to a conclusion. We Tibetans alone can't decide this. Rather, it should be decided in collaboration with Buddhists from all over the world. Speaking in general terms, were the Buddha to come to this 21st century world, I feel that most likely, seeing the actual situation in the world now, he might change the rules somewhat...."
#Later, in [[Zürich]] during a 2005 conference of Tibetan Buddhist Centers, he said, "Now I think the time has come; we should start a working group or committee" to meet with monks from other Buddhist traditions. Looking at the German bhikṣuṇī [[Jampa Tsedroen]], he instructed, "I prefer that Western Buddhist nuns carry out this work… Go to different places for further research and discuss with senior monks (from various Buddhist countries). I think, first, senior bhikshunis need to correct the monks' way of thinking.
#"This is the 21st century. Everywhere we are talking about equality….Basically Buddhism needs equality. There are some really minor things to remember as a Buddhist—a bhikshu always goes first, then a bhikshuni….The key thing is the restoration of the bhikshuni vow."

[[Alexander Berzin (scholar)|Alexander Berzin]] referred to the Dalai Lama having said on occasion of the 2007 Hamburg congress:
{{blockquote|Sometimes in religion there has been an emphasis on male importance. In Buddhism, however, the highest vows, namely the bhikshu and bhikshuni ones, are equal and entail the same rights. This is the case despite the fact that in some ritual areas, due to social custom, bhikshus go first. But Buddha gave the basic rights equally to both sangha groups. There is no point in discussing whether or not to revive the bhikshuni ordination; the question is merely how to do so properly within the context of the Vinaya.<ref name="StudyBuddhism.com 2">{{Cite web|url=https://studybuddhism.com/en/advanced-studies/prayers-rituals/vows/conference-report-on-bhikshuni-ordination-lineages/summary-of-speeches-at-the-bhikshuni-congress-day-3|title=Summary of Speeches at the Bhikshuni Congress: Day 3|website=studybuddhism.com}}</ref>}}}}

====Western nuns and lamas====
Buddhist author Michaela Haas notes that Tibetan Buddhism is undergoing a sea change in the West, with women playing a much more central role.<ref>{{cite news|url=http://www.huffingtonpost.com/michaela-haas/female-dalai-lama-why-it-matters_b_2982005.html|title=A Female Dalai Lama? Why It Matters|work=[[The Huffington Post]]|access-date=May 4, 2013|quote=Of all these changes that we are watching Buddhism undergo in the West, the most momentous may be that women are playing an equal role.}}</ref>

[[Freda Bedi]]{{refn|group=note|Sometimes spelled Frida Bedi, also named Sister Palmo, or Gelongma Karma Kechog Palmo}} was a British woman who was the first Western woman to take ordination in Tibetan Buddhism, which occurred in 1966.<ref>{{cite web|url=https://www.publishersweekly.com/978-1-61180-425-6|title=Nonfiction Book Review: The Revolutionary Life of Freda Bedi: British Feminist, Indian Nationalist, Buddhist Nun by Vicki Mackenzie. Shambhala, $16.95 trade paper (208p) {{Text|ISBN}} 978-1-61180-425-6|date=28 March 2017 |publisher=Publishersweekly.com|access-date=2017-06-10}}</ref> [[Pema Chödrön]] was the first American woman to be ordained as a Buddhist nun in the Tibetan Buddhist tradition.<ref name="DharmaHaven">{{cite web|url=http://dharma-haven.org/tibetan/teachings-ctr-students.html#Pema|title=Works by Chögyam Trungpa and His Students|work=Dharma Haven|publisher=Dharma Haven|access-date=2013-10-14}}</ref><ref name="Ani Pema Chödrön">{{cite web|url=http://www.gampoabbey.org/ane_pema/|title=Ani Pema Chödrön|publisher=Gampoabbey.org|archive-url=https://web.archive.org/web/20101117193624/http://www.gampoabbey.org/ane_pema/|archive-date=2010-11-17|url-status=dead|access-date=2010-11-19}}</ref>

In 2010 the first Tibetan Buddhist nunnery in America, Vajra Dakini Nunnery in Vermont, was officially consecrated. It offers novice ordination and follows the [[Drikung Kagyu]] lineage of Buddhism. The abbot of the Vajra Dakini nunnery is [[Khenmo Drolma]], an American woman, who is the first bhikṣuṇī in the Drikung lineage of Buddhism, having been ordained in Taiwan in 2002.<ref name="vajradakininunnery.org">{{cite web|url=http://www.vajradakininunnery.org/firstsforwomen.html|title=Women Making History|publisher=Vajradakininunnery.org|archive-url=https://web.archive.org/web/20100601092702/http://www.vajradakininunnery.org/firstsforwomen.html|archive-date=2010-06-01|url-status=dead|access-date=2010-11-19}}</ref><ref name="drolma">{{cite web|url=http://www.vajradakininunnery.org/nyima.html|title=Khenmo Drolma|publisher=Vajradakininunnery.org|archive-url=https://web.archive.org/web/20100601092727/http://www.vajradakininunnery.org/nyima.html|archive-date=2010-06-01|url-status=dead|access-date=2010-11-19}}</ref> She is also the first westerner, male or female, to be installed as an abbot in the [[Drikung Kagyu]] lineage of Buddhism, having been installed as the abbot of the Vajra Dakini Nunnery in 2004.<ref name="vajradakininunnery.org" /> The Vajra Dakini Nunnery does not follow [[The Eight Garudhammas]].<ref name="vajradakini">{{cite web|url=http://www.vajradakininunnery.org/|title=Vajra Dakini Nunnery|publisher=Vajra Dakini Nunnery|access-date=2010-11-19}}</ref>

In April 2011, the [[Institute for Buddhist Dialectical Studies]] (IBD) in Dharamsala, India, conferred the degree of [[geshe]], a Tibetan Buddhist academic degree for monastics, on [[Kelsang Wangmo]], a German nun, thus making her the world's first female geshe.<ref name="huffingtonpost.com">{{cite news|url=http://www.huffingtonpost.com/michaela-haas/buddhism-women_b_862798.html|title=2,500 Years After The Buddha, Tibetan Buddhists Acknowledge Women|last=Haas|first=Michaela|work=Huffington Post}}</ref><ref>{{cite web|url=http://www.mandalamagazine.org/2012/geshe-kelsang-wangmo-an-interview-with-the-worlds-first-female-geshe/|title=Geshe Kelsang Wangmo, An Interview with the World's First Female Geshe « Mandala Publications|publisher=Mandalamagazine.org|archive-url=https://archive.today/20130415120506/http://www.mandalamagazine.org/2012/geshe-kelsang-wangmo-an-interview-with-the-worlds-first-female-geshe/|archive-date=2013-04-15|url-status=dead|access-date=2014-08-25}}</ref> In 2013 Tibetan women were able to take the geshe exams for the first time.<ref>{{cite news|url=https://www.washingtonpost.com/blogs/on-faith/wp/2013/06/07/buddhist-nun-professors-or-none//|archive-url=https://web.archive.org/web/20130607162349/http://www.washingtonpost.com/blogs/on-faith/wp/2013/06/07/buddhist-nun-professors-or-none/|url-status=dead|archive-date=2013-06-07|title=Buddhist nun professors or none? – OnFaith|last=Haas|first=Michaela|newspaper=The Washington Post}}</ref> In 2016 twenty Tibetan Buddhist nuns became the first Tibetan women to earn [[geshe]] degrees.<ref>{{cite web|url=https://tnp.org/geshema/|title=Tibetan Buddhist Nuns Make History: Congratulations Geshema Nuns! – The Tibetan Nuns Project|last=Nuns|first=Tibetan|publisher=Tnp.org|access-date=2016-10-04}}</ref><ref>{{cite web|url=http://www.lionsroar.com/twenty-tibetan-buddhist-nuns-are-first-to-earn-geshema-degrees/|title=Twenty Tibetan Buddhist nuns are first ever to earn Geshema degrees – Lion's Roar|publisher=Lionsroar.com|access-date=2016-10-04}}</ref>

[[Jetsunma Ahkon Lhamo]] gained international attention in the late 1980s as the first Western woman to be a [[Penor Rinpoche]] enthroned [[tulku]] within the [[Nyingma]] [[Palyul]].<ref name="Reborn">{{cite news|url=https://query.nytimes.com/gst/fullpage.html?res=940DE5DC1E3FF935A15753C1A96E948260|title=U.S. Woman Is Named Reborn Buddhist Saint|last=Stevens|first=William K.|access-date=2008-07-26|newspaper=[[New York Times]]}}</ref>

==Major lineages==
The Tibetan [[Rimé movement|Rime]] (non-sectarian) scholar [[Jamgon Kongtrul]], in his ''Treasury of Knowledge,'' outlines the "Eight Great Practice Lineages" which were transmitted to Tibet. His approach is not concerned with "schools" or sects, but rather focuses on the transmission of crucial meditation teachings. They are:<ref>Kongtrul, Jamgon; Harding, Sarah (translator).''The Treasury of Knowledge: Book Eight, Part Four: Esoteric Instructions,'' Shambhala, 2009, pp. 27–28.</ref>

#The [[Nyingma]] traditions, associated with the first transmission figures such as [[Shantarakshita]], [[Padmasambhava]] and King [[Trisong Deutsen]] and with [[Dzogchen]] teachings.
#The [[Kadam (Tibetan Buddhism)|Kadam]] Lineage, associated with [[Atiśa|Atisha]] and his pupil [[Dromtön]] (1005–1064).
#[[Lamdré]], traced back to the Indian Mahasiddha [[Virupa]], and today preserved in the [[Sakya (Tibetan Buddhist school)|Sakya]] school.
#Marpa Kagyu, the lineage which stems from [[Marpa Lotsawa|Marpa]], [[Milarepa]] and [[Gampopa]], practices [[Mahamudra]] and the [[Six Dharmas of Naropa]], and includes the four major and eight minor Kagyu lineages.
#[[Shangpa Kagyu]], the lineage of [[Niguma]]
#Shyijé and [[Chöd]] which originate from [[Dampa Sangye|Padampa Sangyé]] and [[Machig Labdrön]].
#Dorje Naljor Druk (the 'Six Branch Practice of Vajrayoga') which is derived from the [[Kalachakra]] lineage.
#Dorje sumgyi nyendrup ('Approach and Accomplishment of the Three Vajras'), from the [[mahasiddha]] Orgyenpa Rinchen Pal.

==Tibetan Buddhist schools==
There are various schools or traditions of Tibetan Buddhism. The four main traditions overlap markedly, such that "about eighty percent or more of the features of the Tibetan schools are the same".<ref name="IntroComparison">[http://studybuddhism.com/en/advanced-studies/abhidharma-tenet-systems/comparison-of-buddhist-traditions/how-do-the-tibetan-buddhist-traditions-differ How Do the Tibetan Buddhist Traditions Differ?], Study Buddhism, Berzin Archives, Retrieved 04.06.2016</ref> Differences include the use of apparently, but not actually, contradictory terminology, opening dedications of texts to different deities and whether phenomena are described from the viewpoint of an unenlightened practitioner or of a Buddha.<ref name="IntroComparison" /> On questions of philosophy, there has historically been disagreement regarding the nature of [[Yogachara|Yogacara]] and [[Buddha-nature]] teachings (and whether these are of expedient meaning or ultimate meaning), which still colours the current presentations of ''[[Śūnyatā|sunyata]]'' (emptiness) and [[Paramārtha-satya|ultimate reality]].{{sfn|Hookham|1991}}{{sfn|Brunnhölzl|2004}}{{sfn|Cornu|2001}}

The 19th century [[Rimé movement]] downplayed these differences, as still reflected in the stance of the Fourteenth Dalai Lama, who states that there are no fundamental differences between these schools.<ref>{{cite web|url=http://www.rigpawiki.org/index.php?title=The_four_main_schools_of_Tibetan_Buddhism|title=The four main schools of Tibetan Buddhism|website=Rigpa Wiki|access-date=31 July 2013}}</ref> However, there are still philosophical disagreements between the different traditions, such as the debate regarding [[Rangtong-Shentong|rangtong and shentong]] interpretations of [[Madhyamaka]] philosophy.{{sfn|Samuel|2012|p=56}}

The four major schools are sometimes divided into the [[Nyingma]] (or "Old Translation") and [[Sarma (Tibetan Buddhism)|Sarma]] (or "New Translation") traditions, which follow different canons of scripture (the [[Nyingma Gyubum]] along with [[Terma (religion)|Termas]] and the [[Tengyur]]-[[Kangyur]] respectively).

Each school also traces itself to a certain lineage going back to India as well as certain important Tibetan founders. While all the schools share most practices and methods, each school tends to have a certain preferred focus (see table below). Another common but trivial differentiation is into the Yellow Hat (Gelug) and [[Red Hat sect|Red Hat]] (non-Gelug) sects.

The features of each major school (along with one influential minor school, Jonang) is as follows:<ref>{{cite magazine|magazine=Mandala|first=John|last=Powers|title=Getting to know the Four Schools of Tibetan Buddhism|url=https://fpmt.org/wp-content/uploads/sites/2/2007/10/getting_to_know_the_four_schools_of_tibetan_buddhism.pdf|pages=18–21|via=FPMT website}}</ref>

{| class="wikitable" width="950" style="text-align: center"
! width="150" | School
! width="200" |'''[[Nyingma]]'''
! width="200" |'''[[Kadam (Tibetan Buddhism)|Kadam]]''' (defunct)
! width="200" |'''[[Kagyu]]'''
! width="200" |'''[[Sakya (Tibetan Buddhist school)|Sakya]]'''
! width="200" |'''[[Gelug]]'''
! width="200" |'''[[Jonang]]'''
|-
! Traditions
| bgcolor="#CCBBCC" |Old Translation
| bgcolor="#CCFFCC" |New Translation
| bgcolor="#CCFFCC" |New Translation
| bgcolor="#CCFFCC" |New Translation
| bgcolor="#CCFFCC" |New Translation
| bgcolor="#CCFFCC" |New Translation
|-
! Origin
| bgcolor="#CCBBCC" |Developed from the 8th century onwards
| bgcolor="#CCFFCC" |Founded in the 11th century by [[Atiśa]] and his students. Ceased to exist as an independent school by the 16th century.
| bgcolor="#CCFFCC" |Transmitted by Marpa in the 11th century. [[Dagpo Kagyu]] was founded in the 12th century by Gampopa.
| bgcolor="#CCFFCC" |[[Sakya Monastery]] founded in 1073.
| bgcolor="#CCFFCC" |Dates to 1409 with the founding of [[Ganden monastery]]
| bgcolor="#CCFFCC" |Dates to the 12th century
|-
! Emphasis
| bgcolor="#CCBBCC" |Emphasizes [[Dzogchen]] and its texts, as well as the [[Guhyagarbha tantra|Guhyagarbha Tantra]]
| bgcolor="#CCFFCC" |Emphasizes classic [[Mahayana]] study and practice in a monastic setting, source of [[lojong]] and [[lamrim]]
| bgcolor="#CCFFCC" |Emphasizes [[Mahamudra]] and the [[Six Dharmas of Naropa]]
| bgcolor="#CCFFCC" |Favors the [[Hevajra#Hevajra_Tantra|Hevajra Tantra]] as the basis of their [[Lamdre]] system
| bgcolor="#CCFFCC" |Focuses on [[Guhyasamāja Tantra]], the [[Cakrasamvara Tantra]], and the [[Kalacakra Tantra]]
| bgcolor="#CCFFCC" |Focuses on [[Kalacakra Tantra]] and [[Ratnagotravibhāga]]
|-
! Key figures
| bgcolor="#CCBBCC" | [[Śāntarakṣita]], [[Garab Dorje]], [[Vimalamitra]], [[Padmasambhava]], [[Rongzom Chökyi Zangpo]], [[Longchenpa]], and [[Jamgön Ju Mipham Gyatso]].
| bgcolor="#CCFFCC" | [[Atiśa]], [[Dromtön]], Ngog Legpai Sherab, [[Ngok Loden Sherab|Ngog Loden Sherab]], Chaba Chokyi Senge, and [[Patsab Nyima Drakpa]].
| bgcolor="#CCFFCC" | [[Maitripada]], [[Naropa]], [[Tilopa]], [[Marpa Lotsawa|Marpa]], [[Milarepa]], and [[Gampopa]].
| bgcolor="#CCFFCC" | [[Naropa]], [[Ratnākaraśānti]], the founder [[Drogmi]], [[Khon Konchog Gyalpo]], [[Sakya Pandita]] and [[Gorampa]].
| bgcolor="#CCFFCC" | [[Atisa]], his disciple [[Dromtön]], the founder of Gelug [[Je Tsongkhapa]], and the [[Dalai Lamas]].
| bgcolor="#CCFFCC" | [[Yumo Mikyo Dorje]], [[Dolpopa]], and [[Taranatha]]
|-
|}

In his work, ''The Four Dharma Traditions of the Land of Tibet'', [[Jamgön Ju Mipham Gyatso|Mipham Rinpoche]] described the four main schools as follows:

{{blockquote|text=Nyingma followers of Secret Mantra emphasize the actual tantra.

They pursue the highest view and delight in conduct that is stable.

Many reach the vidyādhara levels and attain accomplishment,

And many are mantrins, whose power is greater than others.

Kagyü followers, the protectors of beings, emphasize devotion.

Many find that receiving the lineage's blessings is sufficient.

And many gain accomplishment through perseverance in the practice

They are similar to, and mix together with, the Nyingmapas.

The Riwo Gendenpas (i.e. Gelugpas) emphasize the ways of the learned.

They are fond of analytical meditation and delight in debate.

And they impress all with their elegant, exemplary conduct.

They are popular, prosperous, and put effort into learning.

The glorious Sakyapas emphasize approach and accomplishment.

Many are blessed through the power of recitation and visualisation,

They value their own ways and their regular practice is excellent.

When compared to any other school, they have something of them all.

Ema! All four dharma traditions of this land of Tibet

Have but one real source, even if they arose individually.

Whichever one you follow, if you practise it properly

It can bring the qualities of learning and accomplishment.}}

There is another minor sect, the [[Bodongpa|Bodong]] school. This tradition was founded in 1049 by the Kadam teacher Mudra Chenpo, who also established the Bodong E Monastery. Its most famous teacher was Bodong Penchen Lénam Gyelchok (1376–1451) who authored over one hundred and thirty-five volumes. This tradition is also known for maintaining a female tulku lineage of incarnated lamas called the [[Samding Dorje Phagmo]].

While [[Bon|Yungdrung Bon]] considers itself a separate religion with pre-Buddhist origins, and it is considered as non-Buddhist by the main Tibetan traditions, it shares so many similarities and practices with mainstream Tibetan Buddhism that some scholars such as [[Geoffrey Samuel]] see it as "essentially a variant of Tibetan Buddhism".{{sfn|Samuel|2012|p=232}} Yungdrung Bon is closely related to Nyingma Buddhism, and includes [[Dzogchen]] teachings, similar deities, rituals and forms of monasticism. 

== Glossary of terms used ==
{| class="wikitable" width="750"
!align="center" width="120"|'''English'''
!align="center" width="120"|'''spoken Tibetan'''
!align="center" width="120"|'''Wylie Tibetan'''
!align="center" width="120"|'''Sanskrit transliteration'''
|-
|align="center" |affliction
|align="center" |nyönmong
|align="center" |nyon-mongs
|align="center" |kleśa
|-
|align="center" |analytic meditation
|align="center" |jegom
|align="center" |dpyad-sgom
|align="center" |yauktika dhyāna
|-
|align="center" |calm abiding
|align="center" |shiné
|align="center" |zhi-gnas
|align="center" |śamatha
|-
|align="center" |devotion to the guru
|align="center" |lama-la tenpa
|align="center" |bla-ma-la bsten-pa
|align="center" |guruparyupāsati
|-
|align="center" |fixation meditation
|align="center" |joggom
|align="center" |'jog-sgom
|align="center" |nibandhita dhyāna
|-
|align="center" |foundational vehicle
|align="center" |t’ek män
|align="center" |theg sman
|align="center" |hīnayāna
|-
|align="center" |incarnate lama
|align="center" |tülku
|align="center" |sprul-sku
|align="center" |nirmānakāya
|-
|align="center" |inherent existence
|align="center" |rangzhingi drubpa
|align="center" |rang-bzhin-gyi grub-pa
|align="center" |svabhāvasiddha
|-
|align="center" |mind of enlightenment
|align="center" |changchub sem
|align="center" |byang-chhub sems
|align="center" |bodhicitta
|-
|align="center" |motivational training
|align="center" |lojong
|align="center" |blo-sbyong
|align="center" |autsukya dhyāna
|-
|align="center" |omniscience
|align="center" |t’amcé k’yempa
|align="center" |thams-cad mkhyen-pa
|align="center" |sarvajña
|-
|align="center" |preliminary practices
|align="center" |ngöndro
|align="center" |sngon-'gro
|align="center" |prārambhika kriyāni
|-
|align="center" |root guru
|align="center" |zawé lama
|align="center" |rtsa-ba'i bla-ma
|align="center" |mūlaguru
|-
|align="center" |stages of the path
|align="center" |lamrim
|align="center" |lam-rim
|align="center" |pātheya
|-
|align="center" |transmission and realisation
|align="center" |lungtok
|align="center" |lung-rtogs
|align="center" |āgamādhigama
|-
|}

==See also==
{{div col}}
*[[Buddhism in Sri Lanka]]
*[[Buddhist deities]]
*[[Chinese Buddhism]]
*[[Chinese Esoteric Buddhism]]
*[[Death horoscopes in Tibetan Buddhism]]
*[[Derge Parkhang]]
*[[History of Tibetan Buddhism]]
*[[Karma in Tibetan Buddhism]]
*[[Keydong Thuk-Che-Cho-Ling Nunnery]]
*[[Kum Nye]]
*[[Mahamudra]]
*[[Milarepa]]
*[[Nagarjuna]]
*[[Ngagpa]]
*[[Padmasambhava]]
*[[Pure Land Buddhism]]
*[[Samaya]]
*[[Schools of Buddhism]]
*[[Shambhala Buddhism]]
*[[Songs of realization]]
*[[Taklung Tangpa]]
*[[Tibetan art]]
*[[:Category:Tibetan Buddhist spiritual teachers]]
*[[Tibetan prayer flag]]
*[[Tibetan prayer wheel]]
*[[Traditional Tibetan medicine]]
*[[Wrathful deities]]
{{div col end}}

== Notes ==
{{NoteFoot}}

== References ==
=== Citations ===
{{Reflist}}

=== Sources ===
{{refbegin|40em}}

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* Coleman, Graham, ed. (1993). ''A Handbook of Tibetan Culture''. Boston: Shambhala Publications, Inc. {{ISBN|1-57062-002-4}}.
* {{cite book |last=Conze |first=Edward |author-link=Edward Conze |title=A Short History of Buddhism |edition=2nd |year=1993 |publisher=Oneworld |isbn=1-85168-066-7 }}
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* {{cite speech |title=Lamrim Lectures |first=Geshe Ngawang |last=Dhargyey |location=Library of Tibetan Works and Archives, Dharmsala, HP, India }}
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* {{cite book |last=Dhargyey |first=Geshe Ngawang |editor=Alexander Berzin |translator=Sharpa Tulku |title=An Anthology of Well-Spoken Advice on the Graded Paths of the Mind, Vol. I |year=1982 |publisher=Library of Tibetan Works and Archives |location=Dharmsala |isbn=81-86470-29-8}} [The first part of a more extensive lam-rim by a geshe appointed in 1973 by the Dalai Lama as head of the translation team at the Tibetan Library. The language of this publication is very different from that of the 1978 work by the same lama due to widespread changes in choice of English terminology by the translators.]

* {{cite book |last=Ehrhard |first=Franz-Karl |year=2005 |contribution=Buddhism, Schools of: Himalayan Buddhism |title=Encyclopedia of Religion |edition=2nd |publisher=Macmillan Reference USA |location=Detroit |isbn=0-02-865733-0 |url-access=registration |url=https://archive.org/details/encyclopediaofre0000unse_v8f2}}

* Hill, John E. "Notes on the Dating of Khotanese History." ''Indo-Iranian Journal'', Vol. 13, No. 3 July 1988. To purchase this article see: [https://doi.org/10.1007%2FBF00163016 Notes on the dating of Khotanese history]. An updated version of this article is available for free download (with registration) at: [https://independent.academia.edu/JHill/Papers/439945/Notes_on_the_Dating_of_Khotanese_History Notes on the Dating of Khotanese History]
* {{Citation |last1 =Hookham |first1 =S.K. |author-link1 =Shenpen Hookham |year=1991 |title=The Buddha within : Tathagatagarbha doctrine according to the Shentong interpretation of the Ratnagotravibhaga |publisher =State University of New York Press |location=Albany, NY |isbn=978-0791403587}}
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* {{cite book |last=Kapstein |first=Matthew T. |year=2014 |title=Tibetan Buddhism: A Very Short Introduction |url=https://books.google.com/books?id=sTZLAAAAQBAJ |location=New York |publisher=Oxford University Press |isbn=978-0-19-973512-9}}

* {{cite book |last=Lati Rinpoche |author-link=Lati Rinpoche |editor=[[Elizabeth Napper]] |translator=Napper |title=Mind in Tibetan Buddhism: Oral Commentary on Ge-shay Jam-bel-sam-pel's "Presentation of Awareness and Knowledge Composite of All the Important Points Opener of the Eye of New Intelligence |year=1980 |publisher=Snow Lion |location=Valois, NY |isbn=0-937938-02-5 }}

* {{cite book |last=Mullin |first=Glenn H |author-link=Glenn H. Mullin |title=Living in the Face of Death: The Tibetan Tradition |url=https://books.google.com/books?id=z0Mc-VEge88C |publisher=Snow Lion Publications |isbn=978-1-55939-908-1 }}

* {{cite book |last=Nyanaponika Thera |author-link=Nyanaponika Thera |title=The Heart of Buddhist Meditation |year=1965 |publisher=Weiser |location=Boston |isbn=0-87728-073-8 }}

* {{cite book |last1=Rinpoche |first1=Pabongka |last2=Rinpoche |first2=Trijang |author-link1=Pabongkhapa Déchen Nyingpo |author-link2=Trijang Lobsang Yeshe Tenzin Gyatso |translator-first=Michael |translator-last=Richards |title=Liberation in the Palm of Your Hand: A Concise Discourse on the Path to Enlightenment |url=https://books.google.com/books?id=4gI96n6gwQwC |publisher=Simon and Schuster |isbn=978-0-86171-500-8}}
* Powers, John. ''History as Propaganda: Tibetan Exiles versus the People's Republic of China'' (2004) Oxford University Press. {{ISBN |978-0-19-517426-7}}
* Powers, John. ''Introduction to Tibetan Buddhism, Revised Edition'' (2007) Snow Lion Publications. {{ISBN |978-1559392822}}

* {{cite book |last=Tulku |first=Ringu |title=The Ri-Me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet |publisher=Shambhala |isbn=1-59030-286-9 |year=2006}}

* {{citation |last=Samuel |first=Geoffrey |author-link=Geoffrey Samuel |year=2012 |title=Introducing Tibetan Buddhism |publisher=Routledge (World Religions) |isbn= 978-0415456654}}
* Smith, E. Gene (2001). ''Among Tibetan Texts: History and Literature of the Himalayan Plateau''. Boston: Wisdom Publications. {{ISBN |0-86171-179-3}}
* {{cite book |last1=Sopa |first1=Geshe Lhundup |first2=Jeffrey |last2=Hopkins |title=Practice and Theory of Tibetan Buddhism |year=1977 |publisher=B.I. Publications |location=New Delhi |isbn=0-09-125621-6 }} [Part Two of this book, ‘’Theory: Systems of Tenets’’ is an annotated translation of ‘’Precious Garland of Tenets (Grub-mtha’ rin-chhen phreng-ba)’’ by Kön-chok-jik-may-wang-po (1728-1791).]

* {{cite book |last=Tsomo |first=Karma Lekshe |title=Buddhist Women Across Cultures: Realizations |url=https://books.google.com/books?id=2c55PQaeGxsC |publisher=State University of New York Press |isbn=978-0-7914-4138-1}}
* ''The Great Treatise on the Stages of the Path to Enlightenment''
** {{cite book |last=Tsong-kha-pa |author-link=Je Tsongkhapa |editor=Joshua Cutler |editor2=Guy Newland |title=The Great Treatise on the Stages of the Path to Enlightenment, Volume I |year=2000 |publisher=Snow Lion |location=Canada |isbn=1-55939-152-9 }}
** {{cite book |last=Tsong-kha-pa |author-link=Je Tsongkhapa |editor=Joshua Cutler |editor2=Guy Newland |title=The Great Treatise on the Stages of the Path to Enlightenment, Volume II |year=2002 |publisher=Snow Lion |location=Canada |isbn=1-55939-168-5}}
** {{cite book |last=Tsong-kha-pa |author-link=Je Tsongkhapa |editor=Joshua Cutler |editor2=Guy Newland |title=The Great Treatise on the Stages of the Path to Enlightenment, Volume III |year=2004 |publisher=Snow Lion |location=Canada |isbn=1-55939-166-9 }}

* Wallace, B. Alan (1999), "The Buddhist Tradition of Samatha: Methods for Refining and Examining Consciousness", ''Journal of Consciousness Studies'' '''6''' (2-3): 175–187.
* {{cite journal |last=Wylie |first=Turnell |title=The First Mongol Conquest of Tibet Reinterpreted |journal=Harvard Journal of Asiatic Studies |publisher=Harvard Yenching Institute |volume=37 |location=Cambridge, Mass. |issue=1 |pages=103–133 |issn=0073-0548 |jstor=2718667 |oclc=6015211726 |doi=10.2307/2718667 }}

* Yeshe De Project (1986): ''Ancient Tibet: Research Materials from The Yeshe De Project''. Dharma Publishing, Berkeley, California. {{ISBN |0-89800-146-3}}.
{{refend}}

== Further reading ==
'''Introductory books'''
* John Powers (1995, 2007), ''Introduction to Tibetan Buddhism'', Snow Lion Publications
* John Powers (2008), ''A Concise Introduction to Tibetan Buddhism'', Snow Lion Publications
* Matthew T. Kapstein (2014), ''Tibetan Buddhism: A Very Short Introduction'', Oxford University Press
* Wallace, B. Alan (October 25, 1993). ''Tibetan Buddhism From the Ground Up: A Practical Approach for Modern Life''. Wisdom Publications. {{ISBN |0-86171-075-4}}, {{ISBN |978-0-86171-075-1}}
'''"Insider" texts'''
* Yeshe, Lama Thubten (2001). "The Essence of Tibetan Buddhism". Lama Yeshe Wisdom Archive. {{ISBN |1-891868-08-X}}
'''Other books'''
* Coleman, Graham, ed. (1993). ''A Handbook of Tibetan Culture''. Boston: Shambhala Publications, Inc. {{ISBN |1-57062-002-4}}.
* {{cite book |last=Tulku |first=Ringu |author-link=Ringu Tulku |title=The Ri-Me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet |publisher=Shambhala |isbn=978-1-59030-286-6 |year=2006}}
* Edmundson, Henry, ''Tales from the Himalaya'', Vajra Books, Kathmandu, 2019. {{ISBN |978-9937-9330-3-2}}
* Smith, E. Gene (2001). ''Among Tibetan Texts: History and Literature of the Himalayan Plateau''. Boston: Wisdom Publications. {{ISBN |0-86171-179-3}}
* {{cite book |last=Snellgrove |first=David |title=Indo-Tibetan Buddhism. Indian Buddhists and Their Tibetan Successors |year=1987 |volume=2 volumes |publisher=Shambala |location=Boston }}

;Articles

* {{cite book |chapter-url=http://www.oxfordhandbooks.com/view/10.1093/oxfordhb/9780195137989.001.0001/oxfordhb-9780195137989-e-10 |editor-last=Juergensmeyer |editor-first=Mark |doi=10.1093/oxfordhb/9780195137989.003.0010 |chapter=Tibetan Buddhist Society |title=The Oxford Handbook of Global Religions |last1=Cabezón |first1=José Ignacio}}

==External links==
{{EB1911 Poster|Lāmāism}}
* {{Curlie|/Society/Religion_and_Spirituality/Buddhism/Lineages/Tibetan}}
* [https://www.npr.org/blogs/pictureshow/2010/09/17/129930953/monks A Day In The Life Of A Tibetan Monk] – article and slideshow by ''[[National Geographic Society|National Geographic]]''
* [https://www.britannica.com/topic/Tibetan-Buddhism Britannica article on Tibetan Buddhism]

{{TibetanBuddhism}}
{{Buddhism topics}}
{{Tibet topics}}
{{Indian Philosophy}}

[[Category:Tibetan Buddhism| ]]
[[Category:Himalayan Buddhism| ]]
[[Category:History of Buddhism in Asia]]