Foreword
Herein contains a guide to the ‘Interluding’ state (Bardo), a profound blessing and inspiration of the Master of refuge: Kyabje Dudjom Jigdal Yeshi Dorje, in accordance with his words and written in an easily comprehensible manner, called ‘A Clearly Reflecting Mirror’.}
OM SWASTI
1.
It was not as an ordinary samsaric human being, that your projection, so miraculous passed onwards this dharma jewel of profound realization, which is so difficult to obtain.
For the benefit of coming students, this gathered hidden treasure of Samantabhadra, up surged from the midst of its vast-deep expanse,
Truly, The space-yogi of the endless space, who demonstrates the unconventional wild wisdom with a blend of wrath and peace:
I pray to thee! Lord of the Celestial Dance, Dudjum Hero!’
2.
In past time, you were the store-holder of the dynamic essential indestructible attainment, Nuden Dorje Tsal.
In the time which has not yet come, you will be the Tathagata (with the mind turned towards the upper end of the outer limit) venerable Mopa Thaye.
And at present, you are the explicit nomadic high lama regent of Padmasambhava
I call upon Jigdral Yeshe Dorje, the wisdom holder, who ripens the mind stream by creating terrifying relinquishment in the mind.
Please let your blessings be transferred so I can hold it to mind and keep it firmly and vanguard the path of Dharma!
3.
Of all the true and stainless Dharmas which The Glorious one taught,
As much as can be taken in account of the eighty-four thousand dharma doors,
Then the key point is in fact the case
That the central meaning of the several teachings combined into one
Would work out to be the six Bardos
Here is introduced.
4.
Absolutely, it is so, that the secret of all the instructions to the actual inner nature of phenomena which is spoken of is like this:
The interlude state, Bardoen between one situation before, and one after
Is neither returning to either of the Victors many Buddha-fields
Nor a dissimilar turning away to the location of the six classes of samsaric migrates.
But being anywhere there between that is the Bardo
5-6.
As for those six taken together in a group, which are:
Particular entity, the particular qualities of the entity and because the entity has those qualities there is some effect, something happens accordingly:
1) that is the natural Bardo of life in cyclic existence
2) The inner most mistaken dream Bardo
3) One’s real self appearances in deep concentration, meditation Bardo
4) The unsatisfactory Bardo at the entrance to death
5) The Bardo of itemized phenomenal luminosity
6) The Bardo of taking karmic rebirth into cyclic existence.
I
The natural Bardo of this life in cyclic existence
7.
First,
The natural Bardo of life in this cyclic existence.
From any place in cyclic existence, a seed is planted into the mothers’ womb.
After leaving that and until the coming of a fatal deathly sickness occur,
That is the boundaried situation of life in the birthplace.
8-9
Thus, it is said:
Oh, now as the Bardo of this life stands before me,
I will abandon laziness, for which there is no time in this life,
I must enter an undisrupted path of study, reflection, and meditation.
Taking the perceptual experience and the manifest nature of mind as the path,
I must know what is to be purified and cultivate actualization of the three Buddha-bodies.
Now, while having a precious human body, which is not so easy to obtain.
It may be only this one time, so I do not have the luxury of remaining on a distracted path.
10.
First, look for and find a reliable holy Guru.
Study the instruction given by him
And become acquainted with it.
Whatever you resolve through your reflection next
You must, finally, establish the meaning through meditation
And cut all your doubts about it – this is what is said.
11.
In Kunsang Lamai Shallung, it is said:
There is no certainty whether I will die tomorrow, or just this evening, or even this very moment, in-between the time when I breathe in and out.
12.
It is said in Udana Varga,Dharmapada:
Who know if you will die just tomorrow?
So work with due concern for today!
The great army of the Lord of Death
And you are no beloved friends!
13.
While you have attained this precious human body
Think correctly using you own mind.
How much time has gone since you were born?
And how long will you still be alive?
14.
How can this cognition predict?
Life is impermanent and there is no one
Who does not fall under the power of the death?
Nowhere could we find anyone, so far,
Who has achieved the sacred immortality!
15.
The Impermanence Chapter of Udana Varga says:
Have you seen or heard,
Or even doubted anyone
Defying death after their birth?
16.
And,
As such all that is born
Has death present before them!
17.
Ashvagosha say:
Wherever you go there is no place
Anywhere, that is protected from death:
Not in the sky, nor in the ocean’s depth,
Even borrowed deep within all the mountains!
18.
If this body is wasted
In distraction, all your life,
And no effort is put to benefit in the next life
It would be like in a prison.
Nothing can be done when you want to regret it!
19.
Therefore, let go of your laziness and amusements,
Practise the wholesome Dharmas which also can help you at death.
That is through this body in this life
That you can create benefits for both this and the next life.
20.
Give up all and any evil action,
Practise all and any positive action,
As it is said:
Do not belittle even a slight evil action
By thinking, ‘It won’t harm.’
Even a tiny spark of fire
Can burn down a whole mountain of hay!
21.
Do not belittle even a slight positive action
By thinking, ‘It won’t help!’
By collecting drops of water
A huge vessel is eventually filled!
22.
As such, uncertain as it is you might die tomorrow
So strive to practise the Dharma so you don’t regret!
II
Second, the inner most mistaken dream Bardo
23-24
Oh, now as the interluding state of dreams arises before me,
I should renounce the corpse-like, intensive sleep of delusion,
I must enter, free from distracting memories, the state of the abiding in the nature of reality. [23]
Cultivating the experience of inner radiance,
Through the recognition, emanation, and transformation of dreams,
I must not sleep like a beast,
But cherish the experiential cultivation which mingles sleep with actual [realization].
25.
From you lay down to sleep in the bed
Until you wake from the sensation of sleep
That is the inner most mistaken dream boundaried situation
The sleep is like the smaller sister of death.
26.
The daytime appearances of the five sensations of form, sound and the rest
withdraws into the imprints of the Alaya, The foundational consciousness.
At that time, you appear to be dead
And without dream, everything is blacked out for you.
27.
In general, it is known as being asleep;
First you faint into the Alaya and
Then your consciousness wakes up due to the wind of ignorance.
If you grasp at and cling to it
Then dream objects will arise.
28.
What is the facticity of these appearances?
It is not that the dream objects
Appears within your hollow body,
Nor is it the interior space of your consciousness drifting to the appearing objects.
And the objects are not joined to your body.
29.
The dream objects doesn’t wander about in any direction
Nor do the images gradually take place in the hollow of the body
And the dreams doesn’t play by themselves
In truth, it is the mistaken condition of believing in the daytime false appearances
Which make you grasp at as the mistaken forms and sounds through the night time.
30.
The childish cling to what is here and now,
And to the dual images of day and night
They naively distinguish them as being ‘true’ or ‘false’.
The Conquerors see those fictitious dreams,
and the daytime appearances equally.
31.
The world as a container and the beings there in as the contained,
They do not truly exist in and by themselves
because they are dependent on causes and conditions.
Whatever comes along are related results which always changes from one ting into another
Through critically analyzes with cognition and insight we can come to that conclusion
For instance, whatever task we have performed or appreciation we have had
So far, since our birth, what is left over of them that we can see now?
Even our ordinary experience ascertains that, they are untrue and impermanent!
32.
Why do we act as if this life lasts forever?
And perceive everything as truly existing and permanent?
That is because we are habituated to wander about and being attached within the wheel of samsara;
The Noble Arya beings perceive those as two mistaken wings and as the thighbone of all faults!
33.
Because of that then remember your Lamas teachings when you are awake
Make supplications so you don’t get harmed by the three edged knife and stay firmly planted
When you are dreaming try to join with your Lama
Don’t become like a slave, but train in all periods of breathing in and out, then you will also be able to transform, like a miracle.
34.
Like water mixed with water meditate, in dream and awaken state,
Unmixed and similar to everything known, becomes knowledge- emptiness inseparable
It comes about like watching the uncertain image of the moon in the water
That is to be practised through meditation and recitations in order to cross over
To an unobscured understanding and own experience
Such a practise is said to block the return of afflictions and obstacles.
III
The third, the interluding state of meditative concentration
35-36
Oh, at this moment when the bardo of meditative concentration is present in my mind
I will not lose it by letting my mind wander about to distractions, laziness, frivolity, and discursive thoughts,
Being aware of mistaken perceptions about the assemblage of causes and conditions
Undisrupted will I search for the entranceway, free from grasping,
within a state of mind not holding to extremes.
I will renounce all activities for one pointed concentration.
I want to enter the development and completion stage which is not so easy to obtain
And gain mastery over the mental afflictions and bewilderment.
Being free from physical weariness
And devoid of conceptuality of mind,
Putting the seal of meditative concentration
Of the self-arisen pure primordial wisdom:
Until you come out of such absorption
It is the boundary of the Bardo of meditative concentration.
37.
From you stop frivolous entertainment, realizing that in general it just vastest ones time and keeps one away from virtuous activity, and it is better to stay in a solitary place.
Where within that state, the minds dualistic thoughts becomes devoid of meaning
And pure wisdom appearances arises by themselves
The samadhi becomes extensive and established.
Until you emerge from calm abiding
That is boundary of the bardo of the deep meditative concentration
38.
It is called a Bardo state because:
It is the natural mind in the primordial field of emptiness,
Without bewilderment, it is the neutral non conceptual mind
Hence, it is the Bardo of meditative concentration.
39.
The balanced fruition of Shamatha,
Is like the sky free of clouds
And the ocean unmoved by waves,
So it is said to remain in meditation.
40.
Mental fatigue, is the plunderer of the non conceptuality
On the grosser level it is attachment to the desirables which causes distraction
The subtler level is to have understood the meaning, but it becomes like an entangled tread
Which make you slip away and get separated from the meditative concentration
41.
The meditator who is not plundered by discursive thoughts does not lose mindfulness
And does not wander off to another state of mind
But put effort and strength into the development of the meditation
The practise of meditation should not be broken
Still should be put further effort to that which will fulfils the accomplishment and the quintessential need.
42.
As explained in the part above should both dream and meditation
Be cultivated during this time in the place of birth (production)
This makes it the Bardo in the break of the internal life.
IV
Fourth, the bardo of the disturbed elements:
43-44
Number four,
The Bardo of the coming death
So is it said?
Alas, now is the death standing in front of me
All that my mind has been attached to and the clinging
[i]
to my achievements I have to abandon
Now I may not be distracted but reach the gate of the instructions from my root lama
The self arisen knowledge without the sense fields lead to the space-like expanse
Immediately when all the compounded body of flesh and blood gradually fall apart
I must be aware of that it was all an impermanent illusion.
That is what has been told.
45.
Just tomorrow itself a deathly sickness can strike
Progressively the body will brake down and all medicine will lose its effect
From that beginning of the death progress
To the discontinuance of the inner breath
That is the boundary for the Bardo of the death process
46.
At that time the inter relationship with your close friends, relatives
And co-emergent companions have come to end.
Even the smallest token, assistant or fortune will be able to follow you
No savings, nutrition’s or crooked magic can help you
All the power of the places and objects of action
will be cut off from your karma.
47.
Finally, your appropriate qualities are propelling towards the limits of time
While, only the ‘essence’ of your karma will be present
And that will continue in to the next place of rebirth.
48.
The ones who have gone to Nirvana after rebirth and the operative cause of that
Their efforts and results, whichever one of them will also not help you
After in the time and place you must go your own way, without any wealth or substance.
Even a mountain of wealth it is not necessary to say would not be present
Not so much as needle and tread can you bring with you.
49.
To hold the body and the like as something very precious
By trying to preserve it by exceeding austere practises,
Like smearing the body with ashes and starving oneself
It will also not help you at that time.
Only the accumulated karmic seeds
Which you already have planted in the past
Not like others, because they will follow after and leave even more traces.
50.
The Sutra Requested by the Precious Girl says:
When the time for death comes
Children do not go for refuge in
the parents, nor the relatives,
At that time, only your merits are your Refuge!
51.
If skilfully practising the instructions
You have no need to regret at the time of death
You have done yourself pride.
52.
Then I can now practise Powa, and then I can plan to whatever realm I wish to go to
That is the central point of the meaning of transference of consciousness.
Then instantly I can move myself from being an ordinary worldly person
To become one who realize the nature of the unstained mind.
53.
Though you are a simple ordinary being,
When the critical time befalls you
Follow the footstep wise beings and die
Praying to the archangels and gurus!
54.
Cut your attachment and clinging to whatever
Possession you have wealth, house and the rest.
Obsession to them causes your downfall in samsara,
Consider offering them to the Three Jewels.
55.
To avoid the painful suffering of cutting-off your life
And to avoid going to the unfortunate realms after death,
The superior ones will rest their awareness in the reality space,
The mediocre ones will apply the Phowa instructions themselves,
Gurus and colleagues, to perform Phowa for them
Through which they are said to go to pure land.
56.
Hence, according to context what is happening at the time of death
It all goes back to the union of the father and the mother
Depending on the vital ‘essence’ of the five elements
Which are supported in the mothers’ womb
and until they are extracted gradually built up the physical body.
57.
Later on when the time has taken further steps, but still not the final
The disintegration starts
The five elements takes over by stages and gradually subsides
In the Union of the sun and the moon it is said:
The principal earth element gradually subsides
Increasingly into its own pure substance less level
Likewise with the water, fire and the air,
It is reality without elaboration,
each one subsides in their own way
58.
This is what happens in the human body:
When the earth principal element subsides back into its pure substance less level
The body becomes heavy and will not take food,
All stamina to get up walk will be exhausted.
59.
When the water principle element subsides back into its own subtle level
Nose and mouth will drool with water.
Likewise, as fire subsides into fire
Your mouth and nose will be very dry,
And the body loses heat from the periphery.
60.
Likewise, as wind subsides back into the wind pure substance less level
Your breath will become heavy, and your limbs lean,
Also, your eyes will roll upwards.
61.
So are the signs of the subsiding of the four principal elements taught.
At such a time, meditate on the Three Jewels,
Whatever negative actions you have done in this life
Hurry up to lay them open and confess them with strong regret!
62. thim rim
At the same moment your consciousness is being transferred
You must remember and pray for compassion from the great beings
And worthwhile motivate yourself to find the gateway
by memorizing the subsiding phases before your breath will stop.
63. White path
When your inner breath begins to set out
Then from the crown of your head, there is a single white drop
That is your father’s vital essence energy power
which has been present there all the time during your life.
64. Red path
And from your navel there is a single red element
This is from your mother’s vital energy essence power
That has been present there all the time during your life
Those two will one after the other move towards your heart
There they will collide and take place
At that moment you will have an experience of blackness
your gross body and mind connection will be severed.
And there is only a subtle body composed of light
65. Alaya
It is like the psycho-physical constituents faints into
What is similar to the primordial fundamental reality of the Alaya
The superior human beings who already have the true visionary experience
They will only encounter this briefly
Then they will subside into the undisturbed pure space
66.
nam khar thim pa
Dualistic muck on the surface of mind
What are it then that subsides into space in such a way?
That is the totally pure beingness without any dualistic muck on the surface of mind
It is full and flawless naturally merging with the forth shining pure expanse of Dharmakaya
It is the meeting of the well known mother and son, the unified luminous emptiness.
That is valued as the illuminating top ornament of all the dharma doors.
This is left as the final.
67.
Those people who don’t understand this meaning
And are not familiar with this through meditation
They have not purified the obstacles in their mind
And will not be able to grasp the three appearances,
Appearance, flaring and penultimate.
They will just faint and wake up terrified
to the manifestation of the primordial space of phenomena.
68.
V.
The fifth, the bardo of Dharmata The actual primordial space of phenomena
So is it said?
Alas, now the actual primordial space of phenomena arises before me
Now it is important to abandon all activity of panic with fear
I should know this is only the wisdom activity of my own self arisen knowledge
It is how the bardo appears as wisdom activity
To understand that great meaning will stop whatever I will come to meet
It is just my own projection of causes and conditions
This appears as an assembly of the peaceful and wrathful
So is it said?
69.
From the discontinuousness of the internal breath set in
And the inner appearance of luminosity shines forth
And your self spontaneous have chosen a place to settle,
In any of the appearances
That is the boundary of the bardo in Dharmata.
70.
If you recognize the self arisen facticity of the primordial wisdom
As Kuntu Zangpo’s five Buddha bodies and surrounded by the eight characteristics
Of the inherent non-conceptual presence
As the dynamic display of the innate Dharmakaya
Then you will not be afraid of the overwhelming sharp clear light
And the enormous celestial sounds.
71.
If you can see it as the dance and play of the gathering host of celestial higher beings
Then you will not be confused and afraid
In that case the greatest will collapse their confusion with fearlessness
Attachment and aversion will only make you weak and send you to the lower realms
72.
The superior beings cultivate the liberation in this way
And as a substitute for meditating for many years while they are alive
They will just meditate at this point and achieve instant liberation.
73.
See all these mistaken appearances of the Bardo
as the playful manifestation of the self-radiance.
This self-radiance should in turn be understood
as untrue like a magical illusion.
74
The Golden Rosary says:
The mere possibility of existence,
See it as the naturally manifest, though untrue
Understanding the appearances to be inherently untrue
And by the mindfulness of that you will naturally be liberated.
75.
In the King of Concentration [Sutra] says:
Just as the forms created by magicians,
The varieties of horse, elephant and chariot
Do not exist in any way they appear,
Likewise, understand all phenomena to be like that!
76.
The Engaging in the Bodhisattva Way says:
Who has created the burning grounds of iron?
Where does the crowd of damsels come from?
Concerning these Buddha taught,
“All these are [due to] our negative actions.”
77.
All these appearances of bardo
Are nothing but appearances of one’s own mind.
The ability of one’s mind to transform anything
Allows the appearances to transform into pure visions.
78.
All appearances are pure divine deities,
All sounds are the resonance of mantras
All thoughts and memories Dharmakaya state
Hasten to get stamped with the great purity
And your mind will attain liberation into Sambhogakaya!
79.
Terdak Lingpa, the King of Dharma said:
Appearances, sounds and cognitions – Deities, Mantras and Dharmakaya,
The vast multitude of sports of Buddha-bodies and pristine awareness,
In the profound secret practice of the great yogi
May they become one taste with the indivisible great compassion?
80.
If you are unable to meditate like this
Imagine in the sky before you
Amitabha Buddha residing
In the Pure land Sukhavati.
81.
Within a single-pointed devotion
Your mind appears as a white Ah.
Meditate your mind ejecting
From your body through the crown
Like a shooting star
And right away enters
The heart of Buddha Amitabha.
82.
Through the blessings of the Buddha
And the power of your own virtue
You are at once born in Sukhavati
In the centre of a lotus,
Never lose this miraculous birth.
83.
It is said in the Immortal Drum Sound Dharani:
To the west of here
Is the world of Sukhavati.
The Fully Enlightened One lives there
He is Tathagata Amitayus.
Whoever keeps his Name
Will be born there.
These and others taught in the [Buddha’s] Words
over and again must be duly trusted.
84.
At such times, those unfamiliar with meditation
Not recognizing the naturally manifest
An intense fear and anxiety will arise
And the awareness will immediately fade away.
85.
They faint within the state of Alaya.
The vision of a peaceful or wrathful deity
And the Bardo at the time death
Will alternately and coexist.
86.
To the unaccustomed and inexperienced with the practise
The mother and son clear lights are far apart.
During the bardo of Dharmata
They perceive themselves to be physical
Because of those imprints of the former body.
87.
But this bardo of Dharmata
Ceases after twenty-one days.
There will be death like before
Where mind leaves from any opening
And separate from the body.
Then the bardo of existence will arise.
88
VI
The sixth, the karmic bardo of becoming
So is it said?
Alas, now the bardo of the karmic becoming arises before me.
This is the point where my subtle light body
Will have perceptions related to where it will take rebirth
All according to the collected contribution
Those with good subtle energy karma will be linked to the gateway of the womb
And at once return to the quintessential sacred outlook goal.
At this point is it important not to have any envy,
But meditate on the union of the Lama and his consort.
That is what was told.
89.
From the waning of the spontaneous appearance
Searching here and there in the outer places for the mother
Is the boundary of the karmic bardo of becoming.
90.
There is no further perception of the sun and the moon
Only a kind of luminescent glimmer,
A mental energy emitted from the light body
Which creates an impression of seeing one’s way.
91.
The beings wandering in the karmic bardo of becoming are able to see and hear each other
And they are of the same stratum and have mutual relationship.
The only place it is barred from is the womb of the future mother and Vajrasana.
All other places manifest as soon as they think about them.
92.
Here Vajrasana is identified with the outmost
The land of Enlightenment of the Supreme Nirmanakaya.
It is not the sacred site of Bodh Gaya in Magadha
In the NobleLand of India.
93.
But Vajrasana here refers to
The pristine liberation itself,
The inner space of immutable Dharmata,
The realm in which all Buddhas awaken.
94.
The mind of a death person also possesses certain clairvoyance although it is tinged with defilement.
It knows what other people are thinking. A recently dead person can perceive how others are using there possessions which they have accumulated in there life.
What they are thinking about, and what they are thinking about, and how they perform meritorious practices for there sake
The Bardo beings read others’ mind.
Whatever their near and dear ones piously offer
From the wealth they had accumulated to help them,
Everything lies crystal clear before them.
95.
The Bardo beings experience varieties of suffering
Such as hunger, thirst, heat and cold.
How long they will wander in Bardo
Is determined by their medium karmas:
Neither the great virtues nor the small non-virtues.
96.
Beings who have committed great evil will not experience the Bardo of becoming at all
Except for this, those greatly evil
Will go to lower realms immediately after death.
Those with marvellous virtues on the other hand, those who have accumulated great merit arrive at once in a Buddha field.
Will move to the high pure lands.
97.
It’s said that beings with mixed karmas
Have no choice but to go to Bardo.
Most importantly, prior to the occurrence
Of the element dissolution indicating death,
When you are sure about dying
Cut all clinging to this life!
98.
At death the sole refuge is the supreme
Three Jewels; there is no hope otherwise.
Moreover, in the dangerous zone of bardo
Your Root Guru is your definite refuge!
99.
In the Four Seat it says:
Guru is the Buddha, Guru is the Dharma
Likewise, Guru is the Sangha.
Everything is the work of Guru,
O Glorious Guru Vajradhara!
100.
Therefore, hold him in your heart inseparably!
Whatever non-virtues you have accumulated in this life
Gather all your efforts to disclose and confess them.
101.
Recollect the introductory teachings on
The subsiding process given by your Guru
And other spiritual colleagues with pledge.
It would also be beneficial to recite
The ‘Prayer for liberation from the abysmal bardo’.
For the dead in the natural bardo of rebirth
Will boost their moral strength and help them.
Worship the Three Jewels, give alms to beggars,
Practise generosity and others to collect merit
103.
Likewise, invite competent Gurus and their disciples
To perform extensive rituals
Of the Peaceful and Wrathful Deities,
In which they summon the spirit of the dead
Onto a placard bearing their names
And if they preach the true Dharma and give empowerments
Through the power of the Secret Mantrayana
The dead are said to guide to the pure lands.
104.
At the least, they will obtain a human body.
Yet, the root of it all lies
In the deceased themselves and it depends on
Their devotion and prayers to the Three Jewels!
105.
It is said [in Udanavarga]:
The Sage said, ‘All the virtuous Dharmas
Are rooted in determined faith.’
Furthermore, [Guru Padmasambhava] said:
For the male and female devotees
Pe-jung has gone nowhere, but he is lying at their doorstep.
106.
In brief, out of all these
The most crucial one is the Bardo of this present life
It is now in this life that we must act well
And suffuse our mind with sacred Dharma,
Then we will not have to wander in the other Bardos.
There is no greater benefit than that.
107.
Note that the consciousness of Bardobeings
Are nine times keener and aware in nature
Than our current cognitive mind.
108.
So even a small imprint about the meaning
Of the interluding state which you have gained here
Will stimulate your insight unto the time of the Bardo of the coming death.
And you will certainly be freed in any of the pure lands at that time
Therefore, is this easily comprehensible text is written for the benefit of all
109.
However, I have tried to explain to others
What I myself, an ignorant person, do not know
Hoping to benefit them:
May this writing be fruitful!
110.
Written in childish expressions of ideas,
For any errors and incorrect things there may be
In the eyes of the holy learned ones
I offer extensive apologies and ask forgiveness from them
111.
By the merit gained from this virtuous practice
May I and others, over and over again,
Expand the intelligent altruism in our mind-stream
And be permeated with the holiness and excellence!
Colophon
This the ‘Clearly Reflecting Mirror: A Guide to the Intermediate State’ is completed by Jangchub Nyima, the one bearing the title of ‘the reincarnation of Khunu Lama [Tenzin Gyaltsen]’ on the auspicious 11th day of the vexing moon of the mGo month (11th lunar month = Nov.-Dec.) of 2130th Royal Tibetan year.
Translated by Upasaka Tenzin Tsepag [This first draft translation was completed this 21st day of June, 2007 at my house on TIPA Road, Mcleod Ganj.] and Pia Rasmussen