Faith in the Heartland of Baikal

I was a child when the Soviet Union collapsed in 1991. This event created a period marked by economic turmoil, political instability, and widespread hardship. I remember one day sitting at home, looking out the window of our apartment in Ulan-Ude, the capital of Buryatia. Restless discomfort permeated people’s minds and showed in their worried faces, revealing the unease and uncertainty of the times. That night, I could not fall asleep and felt anxious. My mum gently whispered to me: Um bazar vaani hum pad (Buryat; Skt: Om vajrapani hum pad), the mantra of Vajrapani—a bodhisattva who embodies power and is revered as the protector of the Mongols. I did not understand its meaning then, but I could feel how it filled my heart with love, strength, and protection. 

Although my childhood memories of that period are vague, my mum’s guidance in the form of this mantra has vividly stayed with me throughout my life. During my school years in the ’90s, Buddhism began to experience a slow revival after decades of suppression. Many dismantled Buddhist monasteries (Buryat: datsan) and services were being restored. The resilience of Buryat Buddhists shows how their deep faith endured repression, adapted to upheavals, and inspired a new generation of practitioners.

The Roots

The Buryats, a Mongolic people based on their cultural, linguistic, and ancestral heritage, have lived around Lake Baikal for over a millennium. Known as Baigal dalai in the Buryat language, this vast and sacred lake is central to their cultural identity. In the 17th century, Buryat lands were colonized by the Russian Empire, disrupting their nomadic way of life, traditional livelihoods, and national culture and language. 

Buddhism reached Buryatia in the mid-17th century through cross-border exchanges with Mongolia, though its influence dates back to the Mongol Empire. By the late 18th century, Buddhism had become the dominant religion, providing a unifying spiritual and cultural identity. Monasteries became learning centers, spreading buddhadharma and teaching literacy through the Mongolian script known as Mongol bichig. At its height, in the early 20th century, there were forty-four monasteries, sixteen thousand lamas, and a vibrant Buddhist community of one hundred sixty thousand adherents.

Buryat families often sent at least one child to a monastery, a practice that blended spiritual devotion with educational opportunity. While an older son tended to family livelihoods, a younger son pursued a Buddhist education and served the sangha. Faith in the three jewels—Buddha, dharma, and sangha—was deeply ingrained in daily life. Families attended rituals, studied texts, and recited mantras. As Buryat monk Khensur Agvan Nima described, “There was not a single family who would not light oil lamps on the altar and offer seven-part puja.”

Soviet Rule

The Soviet regime sought to suppress Buddhism entirely, banning teachings, practices, and monastic services. Buryatia posed a unique challenge for the government, as its people held a strong national identity linked to Buddhism and ties to Mongolia and other Buddhist regions. By 1940, antireligious campaigns had destroyed monasteries, repressed lamas, and effectively eradicated institutional Buddhism. Even after World War II, when limited Buddhist activities were permitted under strict government control, Buddhist practices within households remained officially forbidden.

Despite this, the faith of the Buryat Buddhists endured. Families like mine maintained their devotion, passing on practices in secrecy. My mother recalls her grandfather, Tsyrenzhap Dambiev, traveling to Ivolginskii Monastery in the early 1960s to attend significant events like Maidari (Skt: Maitreya), dressed in traditional attire despite the disapproving glances of passersby. At home, he would devote hours to reciting mantras, weaving spiritual practice into his daily life. For many, dharma teachings created a temple in the heart, expressed through acts of kindness, compassion, and prayers for the happiness of all sentient beings. 

Within the few functioning monasteries that had been spared by the Soviets, older generations sustained their devotion. Seeing grandfathers and grandmothers deeply devoted to Buddhism was a connecting thread that empowered the Buryats to maintain their Buddhist faith and pass it on to younger generations. Such resilience ensured Buddhism remained alive, even in the most repressive conditions.

Monastic Leadership and Legacy

The vitality of Buddhism in Buryatia owes much to its monks, who safeguarded and spread the dharma locally and internationally, and whose legacy laid the foundation for the post-Soviet revival of Buddhism. Some studied at renowned Tibetan monasteries, like Drepung Gomang, where they achieved high ranks and earned deep respect and recognition. Galsan Legden Arzhigarov, for instance, became the sixty-ninth abbot of Drepung Gomang and served as a debate partner for the Fourteenth Dalai Lama, who referred to him as a “top scholar.” Others, like Agvan Nima Tsydypdorzhin, used their resources to support displaced Tibetan monastics, build facilities, and create endowments to sustain the sangha.

Beyond leadership roles, these monks contributed to Buddhist scholarship. Choidak Dagba Badmazhapov compiled Da dak ming tsik salba, a Tibetan dictionary that became a landmark resource. Others brought Buddhism to Europe, such as Agvan Dorzhiev, who established a Buddhist temple in St. Petersburg and held a Buddhist ceremony in the Guimet Museum in Paris. These efforts preserved Buddhism during challenging times and helped spread its teachings beyond Buryatia.

This legacy continues to inspire new generations. Since the Soviet Union’s collapse, around two hundred Buryat monks have trained at Drepung Gomang, returning home to teach and lead their communities. Many are deeply rooted in their homeland, believing that a local lama, connected to their people’s language and mentality, is vital for the dharma to flourish. As the abbot of Ivolginskii Monastery, Ayur Lama, noted, “It is your homeland that gives you inner power.”

Reviving the Dharma

The collapse of the Soviet regime ushered in a new era for Buddhism in Buryatia. Monks who survived repression returned to rebuild monasteries and restore key rituals, supported by lay practitioners whose faith had endured decades of hardship. Gonchok Lama, from Tamchinskii Monastery, noted, “One can destroy buildings but not a faith that is so deep.” By 1991, there were twelve functioning monasteries, and a Buddhist university, Dashi Choinkhorling, was established at Ivolginskii Monastery. Today, more than fifty monasteries and temples have been rebuilt, and efforts have shifted from reconstruction to teaching the dharma. “The most important thing in Buddhism is not temples or external attributes but the presence of knowledgeable people,” explained Geshe Dymbryl, the head of Dashi Choinkhorling.

The revival first sparked widespread enthusiasm, with thousands flocking to Buddhist rituals and teachings, described by the abbot of Kudunskii Monastery, Bazar Lama, as “galloping horses freed from their reins.” Over time, this initial rush evolved into a more deliberate and reflective engagement with the dharma. Many laypeople visit monasteries for rituals and support, such as seeking advice on auspicious dates or naming children. Yet, increasingly, they are drawn to a deeper study of Buddhist philosophy. Monks have noted the growing depth of questions from practitioners, reflecting a desire to connect Buddhist teachings with everyday realities.

Even among those with limited formal study, Buddhist principles remain deeply embedded in daily life. People demonstrate a moral compass, guided by the teaching to avoid sinful actions (Buryat: nugel; Skt: papa). Lay practitioners keep the tradition alive by lighting oil lamps, chanting mantras, and participating in communal rituals, all of which contribute to Buryatia’s enduring spirituality. Buddhism maintains its presence—not only through formal institutions but also in the hearts and actions of the people.

Women’s Vital Role

Today, women account for approximately 80 percent of participants in Buddhist rituals and activities in Buryatia, a striking reversal of pre-Soviet patterns. In the 19th century, men often assumed responsibility for attending Buddhist assemblies, particularly when it required traveling long distances from home. Afterward, they would share dharma knowledge with their families. However, widespread poverty in the post-Soviet era, coupled with changing gender roles and demographics, has shifted this balance. Many men take jobs in remote locations to support their families, while women, who often outlive men, step into leadership roles within their households and communities.

This transition is also rooted in women’s faith-based care work. Women have taken on the primary responsibility of participating in Buddhist activities—prayers, rituals, and community service—for the benefit and on behalf of their families. During the Soviet era, when formal Buddhist institutions were banned, female elders, known as shabgansa, were vital in preserving the dharma through their spiritual wisdom and community guidance. They discretely shared their Buddhist knowledge with laypeople and lamas, passing on teachings that might have otherwise been lost. Their devotion sustained Buddhist practices during decades of repression.

Mothers, in particular, have played an important role in supporting monastic education for their sons. Ayur Lama recalled how his mother ensured he continued his studies in India, even during her terminal illness. “Do not tell him about my illness,” she instructed. “He has a different path, a spiritual path. Do not bother him. When he returns, you will see what he becomes.” Such selfless devotion sustains not only the cultural tradition but also the broader Buddhist heritage. 

Despite constituting the majority of lay practitioners, women remain underrepresented in formal Buddhist institutions. The establishment of Zungon Darzhaling, Buryatia’s only women’s monastery, in 1993 marked a significant step forward, but gender disparities persist. Nevertheless, women’s contributions—from maintaining daily practices to revitalizing monasteries—are foundational to the survival and revival of Buddhism. 

In my life, Buddhism has acted as a guiding philosophy, providing a source of wisdom, resilience, and compassion—qualities embedded in Buddha’s teachings and embodied by my mum. It has equipped me with methods and practices to stay strong and positive in facing challenges, enabling me to overcome obstacles with dignity and empathy. Looking ahead, I hope for a future where Buddhism continues to offer meaningful guidance that benefits all, while fostering interdependence that improves collective well-being. I also hope that the Buryats, both at home and abroad, remain connected to their roots, embracing their cultural heritage and cherishing its legacy. 

Grounded in the centuries-long tradition, nurtured by the determination of lay practitioners, and revitalized by the commitment of local lamas, the Buddhist heritage of Buryatia continues to live. From reciting mantras in secret in the Soviet era to the revival of monasteries today, this living tradition reflects the interconnection of devotion, community, and cultural identity across space and time. It is a dynamic force that continues to evolve, illuminating the unbreakable power of faith. 

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Parts of this article are adapted from the author’s 2023 article “Buddhism, Power, Identity: The Transnational Buryat Buddhist Living Tradition,”