1946. He was recognized as the fourth reincarnation of Elo Rinpoche.
1949. Began his studies at the monastery.
1950. Took up monastic vows.
1954. Began to study Buddhist philosophy.
1956. Continued his studies at Drepung Gomang Monastery.
1959. Left Tibet and went through the Kingdom of Bhutan to India.
1959 - 1971. He continued his studies in the sections of pramana, madhyamaka, abhidharma, vinaya and prajnaparamita.
1963. Took the monastic vows of a Gelong from His Holiness the Fourteenth Dalai Lama of Tibet.
1972 - 1975. Studied at the Buddhist University in Benares (India), where he completed a full course of study of the "Stages of the Path" (Lamrim).
1976. After graduating with honors from university, Rinpoche received the title of Acharya.
1976 - 1992. Worked at the State Library of Tibetan Works and Archives in Dharamsala (India, residence of His Holiness the Dalai Lama).
1979. Completed his education at the Drepung Gomang monastery under the guidance of the Venerable Aghvan Nima (a native of Zaigraevsky district, Buryatia, Russia).
1979. Defended the title of Geshe-Lharamba (the highest Buddhist academic degree in the Gelug tradition).
1992 Elo Rinpoche arrived in Mongolia.
1993. At the request of the Buryat clergy and on the instructions of His Holiness the Dalai Lama, he came to Buryatia, to the Ivolginsky datsan to teach at the Tashi Choikhorling Buddhist Institute. Led Choira (Tsannit) to the training program.
1995. At the expense of Venerable Elo Rinpoche and His Grace XXIII Pandito Hambo Lama Choi Dorzhi Budaev, a group of students was sent to study at Drepung Gomang.
1996. At the request of Buddhists, he began to give instructions on philosophy and Initiation for the implementation of various practices.
1997. Became a citizen of the Russian Federation.
2000. Founded the Rinpoche Bagsha Center and began building a Buddhist temple complex in Ulan-Ude in the Lysaya Gora area. Together with the venerable Elo Rinpoche, his disciple, Geshe Lharamba Tenzin Lama, took on this laborious project.
On June 27, 2004, the grand opening of the Rinpoche Bagsha datsan took place on Lysaya Gora. On the same day, Elo Rinpoche performed a ritual of consecration of the Golden Buddha statue.
2010. Venerable Elo Rinpoche, together with the monks of the datsan "Rinpoche Bagsha", for the first time in the modern history of Buddhism in Buryatia, conducted the Sojong khural, which later began to be held regularly. The Sojong khural is one of the main tasks of the Rinpoche Bagsha Center.
P. S.
Every year, Venerable Elo Rinpoche conducts summer teachings at the Rinpoche Bagsha datsan, and also gives precious instructions and Initiations. At the request of his students, he bestows the Teachings in Moscow, St. Petersburg, Elista, Yekaterinburg, Vladivostok, Omsk and other cities both in Russia and abroad. With Rinpoche's blessing, several Dharma centers have been established.
Elo Rinpoche is the author of books
"A Brief Explanation of the Essence of Lamrim"
"Commentary on the practice of" Guru Yoga of Buddha Shakyamuni ",
"Commentary on the text of Dharmarakshita" Battle Chakra "",
"Commentaries on the text of Lama Chodpa and the practice of Bumshi",
"Commentary on the Practice of Exercising Serenity"
"A Brief Commentary on the Practice of the Solitary Hero Sri Vajrabhairava"
"Practices striving for Awakening",
as well as many articles and publications.
The Root Teacher of Yeshe Lodoi Rinpoche is a well-known expert on vinaya, Lama Dulva-khambo Thubten Choky Nima, a Buryat by nationality.
The main teachers of Yelo Rinpoche are:
His Holiness the Fourteenth Dalai Lama of Tibet,
His Holiness the Sixth Ling Rinpoche (1903-1983).
From them, as well as from the heads of the Nyingma, Kagyu, Sakya schools, Elo Rinpoche received the main Initiations and transmissions of the Teaching.
The Venerable Yeshe Lodoy Rinpoche was born in Tibet in 1943. At the age of three, he was recognized as the fourth reincarnation of Elo Rinpoche. In Tibet, such people are called tulku - they consciously continue the chain of their reincarnations, devoting their lives to helping all beings.
At the age of six, Elo Rinpoche began his studies at the monastery. At the age of seven he took monastic vows, at the age of eleven he began to study Buddhist philosophy, and at the age of thirteen he continued his studies at the Drepung Gomang monastery.
In 1959, due to the occupation of Tibet by China, Elo Rinpoche left his homeland and moved to India through the Kingdom of Bhutan. From 1959 to 1971 he continued his studies in the sections of pramana, madhyamaka, abhidharma, vinaya and prajnaparamita. In 1963, Elo Rinpoche received full Gelong monastic vows from His Holiness the XIV Dalai Lama. In 1972 he entered the Buddhist University in Benares (India), where during three years completed a full course of study of "Stages of the Path" (Lamrim). After graduating with honors from university, Rinpoche received the title of Acharya.
After that, Rinpoche worked in Dharamsala (India, the residence of His Holiness the Dalai Lama), in the state library of Tibetan works and archives. After completing his education at the Drepung Gomang monastery in southern India under the guidance of the venerable Aghvan Nima, who received a stupa in his homeland, in the Zaigraevsky district of Buryatia, in 1979 Elo Rinpoche defended the title of Geshe Lharamba, the highest Buddhist academic degree.
The Root Teacher of Yeshe Lodoi Rinpoche is a well-known expert on vinaya, Lama Dulva-khambo Thubten Choki Nima, a Buryat by nationality. Elo Rinpoche's main Teachers are His Holiness the XIV Dalai Lama and His Holiness's two Mentors, Ling Rinpoche and Trijang Rinpoche. From them and from the heads of the Nyingma, Kagyu, Sakya, Gelug schools, Elo Rinpoche received the main Initiations and transmissions of the Teaching.
In 1992, Elo Rinpoche arrived in Mongolia, then in 1993, at the request of the Buryat clergy and on the instructions of His Holiness the Dalai Lama, he came to Buryatia, to the Ivolginsky Datsan to teach at the Tashi Choikhorling Buddhist Institute. Elo Rinpoche introduced one of the most important disciplines of Buddhist spiritual education, Choira (Tsannit), into the institute's curriculum. In 1995, at the expense of the venerable Elo Rinpoche and the Hambo Lama Choy Dorje Budaev, a group of students was sent to study at Gomang-datsan.
Having become famous and respected due to his kindness and wisdom, in 1996, Elo Rinpoche, at the request of the believers, began to give instructions on Buddhist philosophy and transfer Initiations for performing various practices. Believers noted Elo Rinpoche's ability to explain the meaning and significance of phenomena from a Buddhist point of view and his ability to resolve any issues with the precision and clarity of a great scholar. So, gradually, believing Buddhists became convinced that not a simple monk, but a very high Teacher, arrived in Buryatia. The Buryats began to call him Rinpoche Bagsha *. The word "Bagsha" in translation from Buryat means "Teacher".
Gradually, a circle of students, people of different professions and nationalities, who realized the need for constant and systematic teaching of the Dharma, formed. That is why they asked Elo Rinpoche to open their center in order to be able to gradually comprehend the Teaching.
In 1999, Elo Rinpoche visited India, where, at an audience with His Holiness the Dalai Lama, he outlined the students' insistent requests to open a center. His Holiness supported this idea. He said that such a center would be of great benefit to all people and blessed Rinpoche to establish it.
In 2000, the Rinpoche Bagsha Center was founded, and the construction of a Buddhist temple complex in Ulan-Ude in the Lysaya Gora area began. Together with the venerable Elo Rinpoche, his disciple, Geshe Lharamba Tenzin Lama, took on this laborious project. On June 27, 2004, the grand opening of the Rinpoche Bagsha datsan took place on Lysaya Gora. On the same day, Elo Rinpoche performed a ritual of consecration of the Golden Buddha statue.
For three years (2009-2011), at the request of the Venerable Elo Rinpoche, for the first time in history, His Holiness the Dalai Lama bestowed the Teachings for Russian-speaking students.
In April 2010, the Venerable Elo Rinpoche, together with the monks of the datsan "Rinpoche Bagsha", for the first time in the modern history of Buddhism in Buryatia, conducted the Sojong khural, which will be held regularly in the future. The very possibility of holding this khural, thanks to the tireless work of Elo Rinpoche, appeared only now, when the number of fully ordained monks (gelongs) became sufficient to carry out this khural. Moreover, the Sojong khural was one of the main goals when the datsan "Rinpoche Bagsha" was founded.
In December 2012, thanks to the tireless labors of the Venerable Elo Rinpoche, the sacred relics of Buddha Shakyamuni were delivered to the datsan "Rinpoche Bagsha".
Every year, Venerable Elo Rinpoche conducts summer teachings at the Rinpoche Bagsha datsan, and also gives precious instructions and Initiations. At the request of the students, he grants the Teachings in Russia and abroad.
Buddha on Bald MountainCountry Russia
Genre: Ethnographic cinema
Duration: 58 min. 50 sec
Director: Igor Yancheglov
Producer: Andrian Melnikov
Sound engineer: Maxim Brezhestovsky
About the film:In distant Buryatia, almost on the very edge of the Earth, there is Bald Mountain, blown by clean and fast winds. Near that mountain, as usual, there is a cemetery, but not a simple one, a glass factory. And on the mountain itself is a divine palace. Buddha lives and works in this palace. Many pilgrims come to him from all over the world. The guests from the capital also got to him, but not ordinary ones, but from the program "Mysterious Russia". They ask him various questions this way and that, everyone strives to find out something about miracles. And Buddha laughs: "What are you, - he says, - I do not possess any magical abilities!" And then a minute later: "Actually, it is not so difficult to foresee the future ..."
"Buddha on Bald Mountain" is a film about the indestructible citadel of pure Buddhism, about death and rebirth, about the great Tibetan ascetic Yeshe Lodoi Rinpoche.
Original Title: Join Me in Shambhala
Year of issue: 2001
Country: USA
Director: Anya Bernstein
Genre: Documentary
Duration: 00:30:16
Translation: Professional (monophonic)
Format: avi
Size: 679Mb
About the film:In 1993, after the fall of communism, Yeshe Loda Rinpoche and his disciple Tenzin moved to Buryatia, in the south of Siberia, in Russia. Their goal is to revive the Buddhist faith, which has been persecuted for 70 years ...
“When I was three years old, I was recognized as the reincarnation of one of the lamas. And when I was six, I was taken to the monastery where I lived in my last incarnation. At first I missed my mother very much, and then I got used to being close to my mentor. The teacher replaced me parents, I began to get used to monastic life. My mentor's cell became my home ... "
Add. information: Yeshe Lodoi Rinpoche is an outstanding teacher of our time, in addition to boundless Boddhicitta, who also owns refined skillful means in instructing students.
The official website of the Rinpoche-Bagsha datsan: http://www.elo-rinpoche.ru/
The site of the St. Petersburg Elo Center http://www.yelo.ru/guru.html
Download c gavitex.com
(679Mb) 
Interview with Yelo Rinpoche at the end of the summer retreat
Year of issue: 2010
Country Russia
Duration: 00:52:05
Russian language
Format: avi
Size: 668Mb
On the day of the end of the summer retreat according to the Solitary Yamantaka (Vajrabhairava) tantra on July 3, 2010, the Venerable Elo Rinpoche answered the questions of his disciples, continued the story about the holy places of India, and also summed up the results of the past retreat.
The collective retreat according to the tantra of the Solitary Yamantaka (Vajrabhairava) took place near Yekaterinburg from June 26 to July 3, 2010. It became a logical continuation of the teachings for the Buddhists of Russia, which His Holiness the Dalai Lama gave at the request of the Venerable Elo Rinpoche and the Supreme Lama of Kalmykia Telo Tulku Rinpoche in Dharamsala in November 2009.
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Interview with Yelo Rinpoche at the end of the summer retreat (668Mb) 
Year of issue: 2009
Country Russia
Duration: 00:44:03
Russian language
Format: avi
The size: 214 Mb
During his stay in Kalmykia, the Venerable Elo Rinpoche spoke about the holy places in India and Nepal, associated with the life of Buddha Shakyamuni, reminded of the importance of receiving the Teachings from His Holiness the Dalai Lama, and gave instructions and blessings for pilgrims going to India.
The original material is on the website of the Buddhist Center "Rinpoche-Bagsha"
Download from gavitex.com
(214 Mb)
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Venerable Yeshe Lodoy Rimpoche was born in Tibet in 1943. At the age of three he was recognized as the fourth reincarnation of Elo Tulku. At the age of six, he began his studies at a Gelug monastery. At the age of seven he took monastic vows. When he was 11 years old, he began to study Buddhist philosophy. At the age of thirteen, Yeshe Lodoy Rimpoche settled in the Goman monastery. In 1953, due to the occupation of Tibet by China, the Lama left his homeland and moved to India through the Kingdom of Bhutan. From 1959 to 1971 he continued his studies in madhyamika, abhidharma, vinaya and prandjna-paramita. In 1963, he received the full monastic vows of Gelong from His Holiness the Dalai Lama. In 1972 he entered the Buddhist University in Sarnadha near Benares (India), where for 3 years he completed the full course of Lamrim (stages of the path to Liberation). After graduating with honors from the university, he received the title of Acharya (corresponding to the title of senior teacher of Buddhist philosophical sciences).
After that, he worked in Dharamsala (India, the residence of His Holiness the Dalai Lama), in the state Tibetan library as the deputy head of the department, later he became the head of the department. In 1979, Yeshe Lodoy Rimpoche passed the exam for the title of Geshe Lharamba, the highest degree in Buddhist philosophy of the Gelugpa tradition (corresponding to the title of Doctor of Philosophy) at the Gomandatsan monastery (India). In 1992, at the request of the Mongolian Buddhists and on the instructions of His Holiness the Dalai Lama, Yeshe Lodoy Rimpoche came to Mongolia as a Teacher. In 1993, in response to a request from the Buryat clergy, His Holiness the Dalai Lama sent Yeshe Loda Rimpoche as a Teacher to Buryatia. Currently Yeshe Lodoy Rimpoche teaches the Doctrine at the Buddhist Institute "Dashi Choikhorlin" Buddhist tradition of the Sangha of Russia at the Ivolginsvo datsan.
Venerable Yeshe Lodoy Rimpoche conveys initiations and instructions for the implementation of Buddhist practices in Buryatia, the Aginsky National District, in the cities of Vladivostok, Yekaterinburg, Irkutsk, Novosibirsk, Omsk, St. Petersburg, Severobaikalsk, Ust-Ilimsk, Chita, as well as the cities of Altai Territory.
The Root Teacher of Yeshe Loda Rinpoche is the famous Vinaya scholar, Lama Dulva Kanbo Tupten Choykye Nyima, Buryat by nationality, the main Teachers of Yeshe Loda Rinpoche are His Holiness the Dalai Lama and two Teachers of the Dalai Lama - Tichang Rinpoche and Ling Rinpoche. From these Teachers, as well as from the patriarchs of the Gelug, Kagyu, Nimgma and Sakya schools, Lodoi Rinpoche received the basic Initiations and Transmissions of the Teaching.
Life path of Elo-tulku in the fourth birth
Please tell us a little about yourself and your Teachers.
I had many Teachers. Among them there are both Tibetan and Buryat Teachers. At home, in the province of Letan, I had two Teachers. The first of them, Adon Phuntsog Rinpoche, was very old and saw almost nothing. He covered his eyes with a red cloth. He did not conduct special classes with me, since I was too young, but he told and taught me what thoughts one should live with, how to help other people. Thus, he determined my positions in life.
I started studying at the age of six. My second Master, Lobsang Kejub, was a disciple of Adon Phuntsog Rinpoche. He was my direct Teacher, i.e. to those who taught me, starting with the alphabet. He taught me for a long time, gave me texts to memorize. I even got beatings from him when I could not cope with the material, could not read prayers well, etc. However, it later helped me a lot.
When I was eight years old, Shivalha-lharamba came to our homeland. Later we learned that he was a Buryat lama, his homeland was the village of Sudungui in the Aginsky National District. In short, his story is as follows: he was educated in Tibet and had to go home. However, due to well-known events in Russia, the path to his homeland was closed for him. At that time he was one of the wisest teachers and the best lharamba, and besides, he had very good relations with the leadership of the province of Letan, therefore he remained in Letan as the main teacher. He was a man of a heroic physique, with a reddish face and stood out among the Tibetans as a foreigner. Any local saw that he was not a Tibetan, but a person of some other nationality. Shivalha-lharamba gave many valuable instructions, taught rituals, explained the provisions in the texts on rituals. Unfortunately, I happened to meet him at a young age, so I could not receive many other wise instructions from him.
When I was eleven years old, he passed away.
When I was thirteen years old, the Chinese communist movement began. A difficult situation developed, the Red Army was approaching. At this troubled time, my teacher decided that I had better go to Lhasa to continue my studies. Before that, he was in Lhasa, and a week after his arrival he sent me there with a letter of introduction to a Mongolian lama, whose name was Thubten Choiki Nima.
Upon arrival in Lhasa, I met with the teacher Thubten Choiki Nima, gave him a letter and told my story. He also turned out to be a Buryat. At that time we did not distinguish between the Mongolian tribes, did not know that they were divided into Buryats, Kalmyks, etc. That he is a Buryat by nationality, I learned much later. Ever since I left my homeland, Thubten Choiki Nima has become my root teacher. He taught me philosophy from the very lowest Duyra class. Also among the teachers of Duir was another teacher - Thubten Choyki Nima Rinpoche.
The teacher Thubten Choiki Nima Rinpoche was a man of calm, quiet disposition, but when it came to studying, he was very strict with his students. I cannot say that I did not receive any punishments from the teacher at all, but I had a friend, also Rinpoche from Ladakh, who was younger than me, so he really got it. He knew the Indian script and always carried a collection of anecdotes with him, even to khurals.
When he and I came to the teacher to receive explanations on the texts, this book fell out from under the Orkimzh. And then he got a hard slap. I must say that our teacher had thick fingers and a rather impressive fist. Then he began to look for other books in my poor friend's orkimzh and, if he found, the result was the same. We were so afraid of this that our souls almost flew out of us.
The teacher was very strict with us in terms of his studies. He demanded of us that we make every effort to study. Thanks to such kindness of the teacher, we have mastered the material very well in three or four years, studied many texts, and worked hard. In our group there were about 30-40 people aged 12 to 18 years. We got up very early in the morning and went to his class. After us, older students were engaged, from 18 to 20 and even up to 30 years old. There were also many old monks who received instruction from him.
A year after my arrival, Thubten Choiki Nima Rinpoche became Dulva-khambo. This means the following. There used to be a monastery in Lhasa called Dulva. Then it ceased to exist, but the position of the Khambo of this monastery remained. This position was received by our teacher. Getting a hambo position is very difficult. To do this, you first need to get the title of geshe. Then the monks with the title of geshe gather and take exams. The best of them becomes a hambo.
When he took over as Hambo Lama, he had less time. Since the teacher could not study with me much, he sent me to another mentor. My spiritual growth depended entirely on him. He completely determined my future, knowing which teacher to send me to. But a year later the Hambo Lama began to study with me again. This continued until 1959.
In 1959 we fled. It happened in March. At this time, there were battles in Lhasa between the Chinese and Tibetans. Then I was already a monk of Braibun monastery, the largest monastery in Tibet. While in the monastery, I saw how the monks made their way into the Himalayan mountains in single file and went abroad.
About twenty of us fled. We left when the sun crossed the lower ridges. Braibun Monastery was located at the foot of the mountain. There were a lot of Chinese people below, and they could see us. Up the slope came across large boulders, hiding behind which it was possible to reach the top of the pass. As we left, we took off our monastic clothes and changed into lay clothes. Some of us took weapons, but I didn't have them. So, hiding behind boulders, we made our way up the slope and climbed from the Braybun monastery to the pass. While getting to him, dusk fell. Below, as in the palm of your hand, the whole of Lhasa was visible. Shots rang out everywhere, machine-gun bursts were heard, shells exploded here and there, guns fired, fires blazed. A terrible picture.
We boiled tea, began to take advice. Someone suggested waiting out everything in a small monastery in a mountain refuge. However, it was decided to go further west, as it was unsafe to stay here. To go further, it was necessary to descend from the pass to the other side. The descent was very steep, there were no trees or bushes to catch on. The ground was covered with dead grass, and we rolled down, beating off everything that could be recaptured.
If we talk about the escape, then it was completely unorganized. We did not intend to go far, especially since we did not think that we would have to emigrate. We just wanted to get away from Lhasa and wait out this troubling time. They even thought to get to the pass over Braybun, there was a refuge - a small monastery, and wait out the events there. However, when we got there, we were told that this monastery could be easily shelled by Chinese artillery, and it was unsafe to stay there. In other villages, we were also told that the Chinese were about to come, so we had to go further and further.
We made our way to the south of Tibet, where all the refugees were heading. At that time in the south of Tibet there were impassable places in which there were Tibetan villages. Chinese troops did not penetrate there, and everyone rushed to these villages.
Tibet lost the war with China. Chinese troops drove a wave of emigrants ahead of them. We went where they drove us. So we got to Bhutan. Then it was decided to emigrate to India. Before that, we hadn't thought about emigration.
It was good in Bhutan. Compared to Tibet, there is a very mild climate, many trees and other plants. The Bhutanese language and culture strongly overlaps with the Tibetan culture and language. I must say that Bhutanese are a very sincere people. We, refugees, did not have any transport, we moved on foot. When we came to the village of Bhutanese, we were greeted very hospitably. In the houses of Bhutanese there are special rooms where an altar is set up. They don't live in them. When they met us, they immediately invited us to this room, and if we stayed overnight with them, then they fully provided everything we needed.
I wonder how the Bhutanese eat their food. They have no idea they need a table, no special seating. They put a large cauldron in the middle of the room, and from there each family member gathers his own food. In search of food, we distributed one or two people and went to the village of Bhutanese to collect food.
If you walk in a crowd, you will not collect anything, but one or two at a time can collect enough food. There is no problem to come to the house of a Bhutanese and get something to eat. For example, when the family is having lunch, sitting around the cauldron, we go in and sit down behind them. They immediately put food in a cup and serve it to us. At the same time, no one says anything. And only after the guests finish their meal, they start talking: what is the situation in Tibet, where are we running from, etc. On the way, they constantly supplied us with rice, meat, ghee. So we made our way through Bhutan for a month and came to the border of India.
At the border, there was a special committee on emigrants, consisting of representatives of the UN, India and other states, who provided all possible assistance to Tibetan refugees. So we got to India.
In India I studied and worked. In 1975-77, Gen Aghvan Nima returned from Switzerland and by order of the Dalai Lama was appointed Hambo Lama of the Gomang Monastery. I managed to receive Teaching directly from gene Aghvan Nima for two to three years. Gen Aghvan Nima and Gen Thubten Choiki Nima arrived in Tibet from Buryatia together. Of course, I had many other teachers as well. I consider Buryat teachers to be my main mentors. Gen Thubten Choiki Nima was Dulva-khambo and taught me the basics of philosophy. The last teacher from whom I received good instructions was the gene Aghvan Nima. Unfortunately, I did not study with him for long.
Interview with Yeshe Lodoi Rinpoche, "Buryatia" magazine, N 1, 1998
Interview with Yeshe Lodoi Rinpoche in Kalmykia
You worked at the Library of Tibetan Works and Archives in Dharamsala. What does she do and what is famous for?
The library is divided into two departments. The first department is the department of foreign languages, where all books written in foreign languages, mostly in English, about Buddhist philosophy and Tibetan culture.
The second department is the Department of Tibetan Works, which houses the collection of the Mahayana sutra "Kangyur" and the collection of commentaries "Tengyur", a collection of many writings by Tibetan teachers, as well as many books in Tibetan on the history of Tibet and writings in literary Tibetan. For this reason, many students from different countries of the world come here to study. students cannot immediately learn everything by reading books, they need some kind of guidance, so there are classes in the library where students can study Buddhism with the teacher. The library has rooms where students can live and attend classes for a fee. Tuition is paid, i.e. a student can pay tuition for a month or a week and go to classes. Sometimes there are a lot of students, 2-3 grades, then another teacher is sent. There is a Tibetan language class. And also for those who are engaged in scientific work or who are writing a dissertation, an assistant is allocated, i.e. a teacher who assists them in their work, for example in Tibetan history or art or other subject. The library is known for being visited by people who are interested in Buddhism or scholarly work and can find out what they need, the library is very helpful to them. The library's printing house prints and distributes the works in English and Tibetan.
V We have a lot of unhealthy people in Kalmykia, how can we help them?
People who are a little out of their minds come to this state due to some kind of fear or suffering, some kind of misfortune. Sometimes this is due to harm caused by demons or spirits. I think that from the point of view of psychology, you can bring some benefit. Some people are unhealthy because of their suspiciousness. I think that it will be beneficial if they reduce their suspiciousness, their fears. If such a person develops his suspiciousness even more, in the future it will bring even more harm.
What is Tsagan Aava and when to expect the coming of Buddha Maitreya?
In principle, Tsagan aava is a correct good deity, it is in Tibet, it is called Mi Tsering (a man of long life). I saw the texts of worship of this deity in Buryatia. Sometimes I read them together with other monks, but this deity is most likely worldly. He is a good deity, but when we go to Refuge, we cannot go to him, and when we meditate in the field of merit collection, we also cannot represent him in the field of merit collection. This does not mean that this is a bad deity, a bad protector. He is a worldly deity, a good protector, but just like in Nechung, in Dorje Legpa we cannot go to Refuge and, while meditating on the field of gathering merit, they cannot be imagined. Although Nechung is His Holiness the Dalai Lama's personal protector, and he asks him for advice and asks him to answer some questions, His Holiness does not go to Nechung for Refuge. As an absolute refuge that will help us achieve Enlightenment, we cannot rely on it to achieve Buddhahood.
You can make offerings to Tsagan Aave, you can propitiate him, ask him to get rid of illness, prolong life and for good luck. For the prosperity of the Kalmyk monasteries and the Kalmyk people, you can make offerings to them, but we cannot go to the refuge to them.
And Buddha Maitreya ... It will take a lot, many hundreds of years, and even thousands of years before Buddha Maitreya comes.
Can you change your karma?
Yes, you can, i.e. if we accumulate bad karma, we get bad results. But if, before this fruit ripens, its cause is removed, then this fruit will not appear, i.e. we must correct our cause. If we want to change, correct a fruit that is already ripe, nothing will come of it. Basically, you can correct this badness through remorse. Unvirtue has no merit except one - it can be cleansed by repentance. It is the same with happiness, virtue - they are destroyed by anger. When a strong anger appears, it destroys virtue, and virtue is also destroyed by perverted or wrong beliefs. This is how karma can be changed.
What advice can you give to our people?
For several days I have been giving instructions to people who are interested in Buddhism. The ancestors of the Kalmyks were Buddhists for hundreds of years, but now young people can choose for themselves whether to become Buddhists or not. But our duty is to be interested, to study Buddhism, because our ancestors were Buddhists for many hundreds of years, because this is our culture. Now in many countries of the world the Teaching of Buddha is being spread. This will help preserve our culture, remain a special nation, and not mix with others. I pray that the entire Kalmyk people in general and each person individually will live happily, and that progress will be in the minds of people. I pray for this.