This is Part 1 of an English translation¹Translated by C.Pleteshner. English interpretation 2.07.2026 from the original Mongolian 24.05.2017. Translation is always an interpretation into another language and culture. Any errors in this regard are entirely my own, and for these I humbly apologise. I am profoundly grateful to the author for permission to share this English translation with readers here. To study precious original sources such as this is a privilege not to be taken for granted.of a letter by the Mongolian Buddhist scholar Zava Damdin Rinpoche (b. 1976). Deeply personal in tone, the letter offers a vivid glimpse into a spiritual inner life, and into how sincere faith is remembered, tested, and carried forward.

Zava Damdin Luvsandarjaa (b. 1976), pictured here as a young Lama, standing in front of one of the smaller temples of Amarbayasgalant Monastery (Амарбаясгалант хийд), a Gelugpa monastery in the Iven Valley, Selenge Aimag, northern Mongolia, where he lived and studied with his younger brother, Dugarjav Bilguun, and later taught before relocating to his seat at Delgeruun Choira in the Gobi. At the time of the photograph, the temples and the vast precinct were still awaiting restoration. Built between 1727 and 1736, the monastery complex was dedicated to Öndör Gegeen Zanabazar (1635–1723), the first Bogd and Buddhist leader of Mongolia, who also founded the Mongolian school of religious art. Laid out symmetrically, with buildings arranged successively along a north–south axis, the complex displays a strong stylistic unity. Its dominant architectural style is Chinese, with some Mongolian influence. Amarbayasgalant was one of the few Mongolian monasteries to partially survive the Stalinist purges of 1937. Although buildings beyond the central section were destroyed, 28 original buildings in the central complex remained. The massive restoration project began in 1988 with considerable support from the famous Mongolian Gelug prelate Lobsang Tenzin Gyatso Pal Sangpo, Guru Deva Rinpoche (1908–2009), and UNESCO. Photograph courtesy of Naran Davaa. Accessed 5 July 2026. Date unknown. Reprinted with permission of the Zava Damdin Sutra and Scripture Institute of Mongolia.

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ON FAITH AND DEVOTION

(English Translation)

No one in this life has ever told or taught this humble person, me, to have faith in, or devotion toward, anyone or anything. Nor has any force ever been able to obstruct the dreams, aspirations, and pure faith and devotion that I have kept in my heart to this day.

From the time I first became conscious, whenever my father would on rare occasions show us, or secretly bring out at Lunar New Year, the incomparable, beautiful, sacred fragrance that came from the chest of holy objects; the images and sacred forms of Lamas, Teachers, and Buddhas kept inside it; a few precious scriptures and books; old khadags,²Khadags (хадаг) are ceremonial silk scarves offered in Mongolian Buddhist ritual with both hands, palms upward, as signs of respect, blessing, auspiciousness, and sincere devotion. They may be presented alone, or together with incense or another gift-offering held in the right hand. A lama or teacher may accept the khadag, or return it as a blessing by placing it gently around the devotee’s neck. large and small; and other things, such as a charming little Bodhisattva child and a dog carved from sandalwood—I would hold my breath and gaze at them in reverence. Perhaps my parents noticed how long I would stare at, and look at them closely.

Why was all this secret? Because my childhood was lived under socialism and Leninism, and almost everything apart from that ideology was closed off.

My mother’s father had been the jorvon, or class leader, of one cohort at Gungaachoilin Datsan, a monastic college of old Da Khüree.³Gungaachoilin Datsan; Da Khüree; jorvon (Гунгаачойлин дацан; Да хүрээ; жорвон). Gungaachoilin Datsan was a monastic college of old Da Khüree. Old Da Khüree (Да хүрээ) refers to Mongolia’s former great monastic-capital complex, historically associated with Ikh Khüree/Urga and later Ulaanbaatar, and once a major centre of Mongolian Buddhist learning, ritual, and political life. In this context, datsan means a monastic college or specialised scholastic institution in the Mongolian Gelugpa Buddhist world. Jorvon is the Mongolian term for “class leader”. Because he was young, at that time young monks were sent into the army, and from there he fought at Khalkhin Gol,⁴Khalkhin Gol (Халхын гол) is in eastern Mongolia, near the border with Manchuria/China in present-day Dornod Province, and is best known as the site of the 1939 battles fought between Soviet–Mongolian and Japanese–Manchukuo forces. and was awarded the Order of the Red Banner⁵Order of the Red Banner (Цусан гавьяаны одон) was a socialist-era military decoration awarded for distinguished service. for bravery in battle. His name was Jantsan.

It is said, that when two military units were passing each other, my grandfather saw, among the soldiers walking on the other side, a monk from his own class. Swiftly, he called out loudly: “Recite the Jambaltsanjod every day!” The other monk, with reverence and respect, bowed slightly in acknowledgement as he continued on his way.

The Jambaltsanjod is a scripture proclaiming the praises of Manzushri.⁶Jambaltsanjod; Manzushri (Жамбалцанжод; Манзушри). Jambaltsanjod is a Mongolian Buddhist liturgical title for the recitation of the names and praises of Manzushri, the bodhisattva of wisdom. In Mongolian Gelugpa practice, Manzushri is associated with learning, memory, eloquence, sharp intelligence, and clear understanding. It was taught while the Buddha was expounding the secret-mantra text known as The Net of Magical Manifestation inside the glorious Palden Draibung stupa;⁷Glorious Palden Draibung stupa (Балданбрайбүн суврага) refers here to the sacred setting in which a teaching was given. It should be understood as part of the liturgical and visionary world of the Jambaltsanjod, rather than as a clearly identified modern pilgrimage site.at that time, an emanation of Vajrapani came from Northern Shambhala with his retinue of many heroic beings, having requested the teaching, listened to it.

Later, Damdin guai himself used to recount this story.⁸Damdin guai (Дамдин гуай). Guai is a Mongolian honorific used for an older or respected person. Keeping Damdin guai rather than translating it as “Mr. Damdin” preserves the warmth, respect, and oral texture of Zava Rinpoche’s recollection. From that time onward he continuously read that scripture without interruption. When my grandfather passed away in 1984, Damdin guai became the next jorvon, and in the 1990s he helped revitalise the monastic college. He was an ordinary yet remarkable human being.

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NOTES

• 1
  Translated by C.Pleteshner. English interpretation 2.07.2026 from the original Mongolian 24.05.2017. Translation is always an interpretation into another language and culture. Any errors in this regard are entirely my own, and for these I humbly apologise. I am profoundly grateful to the author for permission to share this English translation with readers here. To study precious original sources such as this is a privilege not to be taken for granted.
• 2
  Khadags (хадаг) are ceremonial silk scarves offered in Mongolian Buddhist ritual with both hands, palms upward, as signs of respect, blessing, auspiciousness, and sincere devotion. They may be presented alone, or together with incense or another gift-offering held in the right hand. A lama or teacher may accept the khadag, or return it as a blessing by placing it gently around the devotee’s neck.
• 3
  Gungaachoilin Datsan; Da Khüree; jorvon (Гунгаачойлин дацан; Да хүрээ; жорвон). Gungaachoilin Datsan was a monastic college of old Da Khüree. Old Da Khüree (Да хүрээ) refers to Mongolia’s former great monastic-capital complex, historically associated with Ikh Khüree/Urga and later Ulaanbaatar, and once a major centre of Mongolian Buddhist learning, ritual, and political life. In this context, datsan means a monastic college or specialised scholastic institution in the Mongolian Gelugpa Buddhist world. Jorvon is the Mongolian term for “class leader”.
• 4
  Khalkhin Gol (Халхын гол) is in eastern Mongolia, near the border with Manchuria/China in present-day Dornod Province, and is best known as the site of the 1939 battles fought between Soviet–Mongolian and Japanese–Manchukuo forces.
• 5
  Order of the Red Banner (Цусан гавьяаны одон) was a socialist-era military decoration awarded for distinguished service.
• 6
  Jambaltsanjod; Manzushri (Жамбалцанжод; Манзушри). Jambaltsanjod is a Mongolian Buddhist liturgical title for the recitation of the names and praises of Manzushri, the bodhisattva of wisdom. In Mongolian Gelugpa practice, Manzushri is associated with learning, memory, eloquence, sharp intelligence, and clear understanding.
• 7
  Glorious Palden Draibung stupa (Балданбрайбүн суврага) refers here to the sacred setting in which a teaching was given. It should be understood as part of the liturgical and visionary world of the Jambaltsanjod, rather than as a clearly identified modern pilgrimage site.
• 8
  Damdin guai (Дамдин гуай). Guai is a Mongolian honorific used for an older or respected person. Keeping Damdin guai rather than translating it as “Mr. Damdin” preserves the warmth, respect, and oral texture of Zava Rinpoche’s recollection.