Nepal | Mongolia | Shambhala | Endgame Update

Could this be Maitreya?: Boy in Nepal Believed to be Reincarnation of Buddha. Already he is attracting 10,000 pilgrims a day . . . And now the Ruins at Armageddon have just been uncovered. Is there some kind of convergence here? Lama Gombo at Lamrim Khiid has opined that 2012 just might be the year the 25th Khalkin King of Shambhala returns with General Hanuman to lead the last battle against the enemies of Buddhism . . . Traditional Tibetan Sources give the year 2327 for the Return of the Last King of Shambhala, but recent events, including the Destruction of the Bamian Buddhas by the Taliban, may have speeded up the timetable. Look out folks, it's Katy-Bar-the-Door Time! Need I add that the 14th Dalai Lama is giving a Kalachakra Initiation this January at Amaravati, India, where according to tradition Buddha taught the Kalachakra Tantra to the First King of Shambhala? According to tradition, whoever takes the initiation has a chance to be Reborn in Shambhala.

For more details see:

Excerpt from Kalachakra Tantra:

Through making prayer-wishes persons can be reborn in Shambhala whereby they can enjoy the Kulikas' [Kalkis'] continued preaching of the doctrine. Also, initiation [into the Kalachakra] is said to establish predispostions for rebirth in Shambhala not only for the sake of maintaining practise of the Kalachakra system but also for being under the care and protection of the Kulika Rudra With A Wheel when the great war comes. Thus, Shambhala is a beacon of hope in a world of tragedy for many Tibetans, Mongolians, Bhutanese, Sikkimese, Nepalese, and Ladakhis.

Excerpt from The Wheel of Time:

The Kalachakra or “Wheel of Time” is a tantra that plays a unique and paradoxical role in Tibetan Buddhism. On the one hand, most Tibetan Buddhists believe it to represent the very pinnacle of Buddhist esoterism. The Kalachakra presents the Buddha’s most profound and complex statement on matters both worldly and religious, and its intricacies have placed it beyond the ken of all by a few specialized scholars and practioners who can master it onlTy by understanding a vast range of traditional ideas and practises. On the other hand, initiations into the meditational practise of Kalachakra are the only Anuttara Yoga tantra initiations that are offered to the general public. The Kalachakra’s association with the kingdom of Shambhala, the ground of a future revival of the Dharma, gives it a special eschatological focus.


Excerpt from The Practise of Kalachakra:

For most attendees, the purpose of sitting through the initiation ceremony would not be to receive empowerment as a permission to enter into the yogic endeavors, but rather to have the opportunity to bask in the bright rays of the spiritual communion with the initiating lama, in this case the Dalai Lama, and hopefully to absorb a sprinking of spiritual energy from the occasion. As well, the hope would be to generate karmic seeds that establish a link with the lama and also with Shambala [Shambhala], the mythological pure land of the Kalachakra doctrine.

Also see:

Mongolia | Bush and Hulegu

George W. "The Hulegu of This Age" Bush is in town.

Reaching out across the Ages, Bush shakes hands with previous incarnation Hulegu. They agreed on Baghdad: “Git-R-Done!” Hulegu leveled Baghdad in the year 1258. Bush is working on it. Read what the Persian historian Ata-Malik Juvaini has to say about Hulegu:

Juvaini had this to say about Hulegu’s mother, Sorkhakhtani, the niece of the Keriat khan Tooril who had been seized as war booty after the defeat of the Keraits by Chingis and given to Hulegu’s father Tolui, Chingis's fourth son, as a wife:

And her hand was ever open in munificence and benefaction, and although she was a follower and devotee of the religion of Jesus she would bestow alms and presents upon imams and shaikhs and strove to revive the sacred observances of the faith of Mohammed (may God bless him and give him peace!) . . . And always she would sent alms to all parts to be distributed among the poor and needy Moslems, and so she continued until [February or March of 1252], when the Destroyer of Delights sounded the note of departure.

Be advised that Juvaini, who was Hulegu's hired pen-slinger, wisely ends his narrative in 1257, before the destruction of Baghdad. As a Sunni Moslem himself he would have had a problem dealing with that. He does, however, provide an interesting description of Hulegu's defeat of the so-called Assassins and the destruction of their fortress castle at Alamut in 1256, which he witnessed. The Assassins were Shiites, Ismailis at that, on whom Juvaini could not pour enough scorn. Some things never change. Read about the Assassins here:

Excerpt from The Secret Order of Assassins:

In the power of Alamut was thought to be all the wild malice and destruction a soul could dream of: at a word a dagger was ready, at a word kings and lords laid low. No fear of earthly punishment or divine displeasure: only a total immersion in the power of death, as in the delight of sense. Of the atheistic devotion the ordinary citizen must hardly think: yet he was permitted a glimpse in the stories of the secret master of such men. A god to all about him, he owned no god beyond. At his command, the company would assemble at night in forbidden orgies, celebrating the rites of sex with any to hand in the covering darkness, to the nearest and most forbidden; or at a glance, fifty men would leap from the turrets about him to a far death below. So splendid a luxuriance had as arresting a fascination as it had impossibility in real life; and it became a favored possession of the Muslim, and then too of the Western, imagination.

For an explanation of how legends about the Assassins, most of them untrue, became embedded in the Western consciousness see:

I would go with Secret Order of the Assassins first.

Mongolia | Ulaan Baatar | Asian Art Museum

Popped into the Asian Art Museum, just down the street from the Zanabazar Fine Arts Museum. This small but surprisingly well appointed private museum holds the personal collection of A. Altangerel, who since the early 1990s has amassed a staggering array of Mongolian Buddhist art. As Altangerel says in the beautifully produced catalog of his collection, “Although I was not academically trained in the discipline of material cultural studies, I have devoted my entire life, including most of my waking hours, to the work of studying and protecting the precious historical and cultural heritages of the native folk of Mongolia, in order to preserve those works for posterity.” His main goal, he adds, “is to protect important works of art and to keep these precious relics of our long history from leaving the country forever.”

His collection includes two works directly attributed to Zanabazar: a 22 7/8 inch-high bronze statue of a standing Janraisig (Avalokitesvara) and a 13 5/8 inch high Ratnasambhava, one of the Transcendental Buddhas. The collection is apparently shown in the museum on a rotating basis and these two works are not currently on display. Also not on display is a silk appliqué, 25 ¼ x 21 3/8, showing a three-eyed Narkhajid holding a skull cup filled with blood. Zanabazar’s wife was believed by some to be an emanation of Narkhajid.

There is on display a 12 x 9.5 inch portrait of Zanabazar dating from the 18th-19th centuries (artist unknown). Taranatha, the incarnation of Javzandamba prior to Zanabazar, is shown with white hair and a beard in the lower left hand corner of the portrait. There is also a 5 7/8 inch high paper-maché statue of Zanabazar in his familiar pose, holding a vajra and bell. There are also many “School of Zanabazar” works, many of superb quality, in the collection. Here are some of the the works on display:

Janraisig

An illustrated Sutra

Hayagriva

Buddha

Padmasambhava

After a couple hours at the museum I nipped over to nearby Narya’s Café. Even though it was three o’clock in the afternoon and a weekday every table was occupied and I had to take a stool out in the front room. Narya’s now has bragging rights to the best coffee in town. I’ve heard it said (by people who have never been there) that only ex-pats and tourists frequent Narya's but I when I was there I was the only non-Mongolian in the place. Narya’s also has Wi-Fi, although you are supposed to pay 1000 togrogs (85 cents) to use it.

Mongolia | UB News

A potpourri of Ulaan Baatar news . . . Another one of Ulaan Baatar's Mystery Buildings. I have asked a dozen people what this is and no one has a clue. Whatever it is, the building does not seem to be open to the public. Maybe some strange cult is holding secret ceremonies here . . . Neo-Grecian Dionysians?

Ulaan Baatar has joined the Wi-Fi World and now boasts several hotspots. This one is near the Tech Center on Little Ring Road. On September 27 a new sixty-nine foot-high statue of Buddha sponsored by the South Korean Kimgon Buddhist Center and dedicated to Zanabazar was unveiled at Zaisan Hill, near the Bogd Khan's Winter Palace Museum. (Photo courtesy of Monkhnyagt)

The Zanabazar Fine Arts Museum has just recently gotten a new coat of paint and now looks quite spiffy.

Mongolia | Ulaan Baataar | Full Moon

The Full Moon occurred here in Ulaan Baatar at 8:57 this morning. The exact moment of the Full Moon, with 100% illumination, lasts only for a split second, which I was able to catch on my live-time lunar calendar.

Moon with 100% illumination

Three minutes later the illumination had already dropped to 99.99999930 as the Moon began to wane. Keep in mind that although the actual moment of the Full Moon lasts only for a split second, for all practical purposes the moon is full for several days. According to my astronomical calendar the moon is full for three days and nights this month:

This of course marks the middle of the month according according to the Islamic lunar calendar. Today is the 14th day of the month of Shawwal.

Mongolia | Zanabazar | Yestiin Hot Springs

Yestiin Hot Springs

N48º36.149 – E107º50.465. Töv Aimag. Located on a small tributary of the Bugaryaagiin Gol, which flows north into Buryatia, the springs are accessible by horse only from Möngönmort forty miles to the southeast or from the Terelj resort area forty-two miles to the south-southwest.

While overseeing the construction of nearby Sardgiin Khiid from 1654 to 1680 Zanabazar would have ample opportunities to visit Yestiin Rashaan (rashaan = mineral springs) twelve miles to the northwest. According to tradition Zanabazar identified here up to twenty individual mineral springs here and gave very specific instructions on how they were to be used. Water from the smaller springs, many of them just seepages, were said to affect different parts of the body; there are springs for the left and right eye, the left and right nostril, the left and right kidney, teeth, heart, lungs, stomach, skin, ulcers, bones, and on. There are also larger springs around which bathing pits were dug and log bath houses established. Bathing in the water of these springs was said to beneficial for the whole body. The best time to use the springs is in spring or autumn, and for a full treatment they should be used daily for regimes of twenty-one, twenty-seven, or thirty-one days. Odd-numbered days are better. Also, there is one day in each month which is thought to be the most beneficial to use the springs; for example the eighth day of the eighth month, according to the Tibeto-Mongolian lunar calendar.

According to one tradition Zanabazar stopped here for the last time in 1688 or 1689 when he was fleeing from Galdan Bolshigt and dictated to a local nobleman by the name of Tserendorj all the properties of the springs. Tserendorj then passed the information along to local people. An alternative version suggests that Tserendorj lived in the mid-nineteenth century and that in 1853 he gathered together oral traditions about Zanabazar’s instructions concerning the springs and recorded them for the benefit of subsequent users.

Currently there are two bath houses and a small chapel at the hot springs.

Temple and Bathhouse

Bathhouse

Local Herdsman Zevgee in front of the temple

Unfortunately, as of 2005, the roof of the larger bathhouse, with three different bathing pits, has caved in, probably from snow overload, making it unusable.

Snow-damaged bathhouse

The temple contains a sign giving the best day of the month to use the springs and other information allegedly gathered by Tserendorj. The smaller springs have wooden signs indicating in Tibetan for which part of the body the water is to be used.

Signs in Mongolian and Tibetan indicating that the spring is to be used to treat the nose.

Up until 2005 herdsmen from the Tuul and Kherlen valleys traveled here by horse to take cures and retreats. My horseman when I visited here told me his cousin came here for seven days (not the full recommended regime) after a bad fall from a horse and after bathing daily in the bath houses came away cured. Locals also maintain that bathing in the larger of the baths atones for big sins, while bathing in the smaller one washes away lesser transgressions.

Local Guide Zevgee

Zevgee, long a legend in Khentii and Bayankhongor aimags, has now achieved international notoriety after the unflattering account of him given in Stanley Stewart's best-selling book In the Empire of Genghis Khan. He has, however, shrugged off the whole affair, dismissing Stewart as a bounder and a cad.
Read for yourself what Stewart has to say:
Then read what I have to say about Zevgee:

Historical Consultant Monkhnyagt

Medicine Buddha in the Temple

Mongolia | Zanabazar | Gunjiin Temple

Gunjiin Süm – Temple of the Peaceful Princess

Temple Dedicated to the Manchu Wife of Dondovdorj, Father of the Second Bogd Gegen.

Location: N048°11.009 – E107°33.379, 35.6 miles northeast of Ulaan Baatar as the crow flies and 64 miles by road via the tourist center of Terelj, at the upper end of Khökh Chuluutiin Gol, a small tributary of the Dund Bayangiin Gol, which flows into the Tuul River near Terelj. Accessible only by four-wheel drive vehicle, as several small streams north of Terelj must be crossed. In summer it might be necessary to walk the last mile or so because of the swampy road, but in winter, when the ground it frozen, it is possible to drive the whole way, assuming there is not too much snow.

The 1657 danshig naadam held for Zanabazar at Erdene Zuu after his return from his second trip to Tibet marked the ascension of his influence among his Mongolian followers. As Podzneev points out, “The Gegen’s might in Eastern Khalkha reached its extreme limits at this time; they believed in him and came to him with the most extraordinary requests.” For instance, his nephew Galdandorj, son of the Tüsheet Khan, met with Zanabazar and implored him to cure his wife’s infertility and grant him a son. After numerous such entreaties Zanabazar finally said:

I know that thou wouldst need a son; therefore when I set out in a miraculous manner for Tibet, I visited there the mountain of the hermits, and in a certain cave I found a lama named Arthasiddha, a reincarnation of Vajrapani. I told him that there was one prince among us who needed a son, and asked him for that; he replied to me that when he had completed his meditation he would be ready to be reborn as the son that prince. In proof of his fairness, I demanded that he give me an acknowledgement, and I now present it to thee. This lama died today, and his soul ought to be incarnated in the womb of thy wife.

Galdandorj’s wife did shortly thereafter become pregnant and eventually gave birth to a son who was given the name Dondovdorj.

After Zanabazar recognized Manchu suzerainty in 1691 the Qing emperor awarded Galdandorj the title of Darkhan-Ch’ing-Wang. His son, Dondovdorj, was brought up in Beijing, in the Qing court of Kangxi, and in 1697 the emperor gave him a princess to marry. Some Sources imply that the princess, named Khicheengoui Amarlangoui, was one of Kangxi’s own daughters, while others maintain she was the daughter of one the First Degree Qing princes. In either case, his marriage led to Dondovdorj’s further advancement in the Qing court, and in 1700, after his father’s death, he too was awarded the title of Darkhan-Ch’ing-Wang, in addition to becoming the new Tüsheet Khan. Dondovdorj was, however, a notorious boozer, devil-may-care lady’s man, all-around roisterer, and a poet to boot, and after gregarious affronts to public decorum he was finally forced to relinquish both his position as Tüsheet Khan and his Qing title of Darkhan-Ch’ing-Wang.

Reduced in rank to a second-degree prince, Dondovdorj returned to Mongolia, presumably with his Manchu wife. He eventually distinguished himself on the battlefield and apparently fought against the resurgent Zungarian Mongols who under the leadership of Galdan Bolshigt’s nephew Tzevan-Ravdan had invaded Tibet in 1716.

The Qing emperor Kangxi died in 1722. Zanabazar was in Mongolia at the time of Kangxi’s death. He immediately decided to return to Beijing and pay his respects to Kangxi’s remains, even though he was in his late eighties at the time. Accompanying him was Dondovdorj. The new Qing emperor, Kangxi’s son Yongzheng, forgave Dondovdorj’s previous transgressions and he was again elevated to the title of Darkhan-Ch’ing-Wang. As an additional perk he was given yet another Manchu princess in marriage.

Not long after his arrival in Beijing Zanabazar fell ill. Sensing that his end may have been nearing, his attendants asked him where and under what circumstances he would be reborn. According to tradition, Zanabazar replied, “The second wang [Dondovdorj] should bring into his home a maiden belonging according to birth to the year of the monkey or the chicken.” This was interpreted to mean that Dondovdorj was to find a Mongolian girl born in either the year of the monkey or the chicken and that the second Bogd Gegen would be born to her. Apprized of this prophesy, the emperor Yongzheng gave Dondovdorj permission to immediately return home and seek a new wife. Back in Mongolia Dondovdorj straight away found a nineteen-year old woman named Tsagaan-Dara-Bayartu who had been born in the year of the monkey and just a month after his marriage to the Chinese princess he took her as his third wife.

Zanabazar in himself died in 1723 in Beijing. In 1724, “at daybreak on the first day of the middle of the spring moon in the Wood Dragon year” a son was born to Tsagaan-Dara-Bayartu. In 1728 the boy took his first monastic vows and was given the name Lusandanbidonme. In 1729 he was declared the Second Bogd Gegeen, the seventeenth incarnation of Javzandamba.

Dondovdorj’s second Manchu wife faded into the background and nothing seems to be known of her. To this day, however, numerous folktales exist about the first one, Khicheengoui Amarlangoui, who moved to Mongolia to live with her husband and eventually came to love her adapted country and its people. “The Peaceful Princess,” as she was called, came to consider herself a Mongolian and according to legend she said that when she died she did not her body returned to the land of her ancestors but instead wished to be buried in Mongolia. "I am the wife of a Mongolian man, therefore I am a Mongolian. Bury me in Mongolian soil,” she reportedly said.

Here the ”Peaceful Princess” reenters the historical record. The Qing emperor Yongzheng’s successor, Qianlong, heard about the princess’s wish and in 1740 ordered that a temple be built in Mongolia to hold her remains (one Source claims Dondovdorj himself had the temple built). The so-called Gunjiin Süm consisted of five parts: a tower, the Bogd Entrance, a guard house, the central temple, and the grave of the princess. The complex was heavily damaged in the 1930s, however, and now only remnants of the tower and the Bogd Entrance remain. The temple was gutted but the shell remains and has been restored to a certain extant.

The Temple

The eight-foot high wall around the temple, which encompassed a square about 200 feet long on each side, is still in fairly good shape on three sides.

North side of the walled compound

The princess’s grave, behind the temple, was reportedly looted in the mid-thirties, not, according to local informants, by communist iconoclasts, but by common thieves looking for gold, silver, and other valuables believed to have been buried with her.

Peaceful Princess's Grave

Researchers examining the site in 1949 found remains of the princess’s sandalwood coffin and also the body of a man preserved sitting upright in the lotus position. Further examination of the site in 1959 revealed a blouse decorated with pearls, two large loose pearls, and several dolls made of gold and silver. If the site was looted in the 1930s the thieves apparently missed these items. They are now reportedly in the Mongolian State Museum of History in Ulaan Baatar. The fate of the princess’s body remains unclear.

Mongolia | Zanabazar | Gandan Monastery

Location: Ulaan Baatar. To the west of city center, off Ikh Toiruu (Big Ring) Road, at the end of Öndör Gegeen Zanabazar Street.

The full name of Gandan Monastery is Gandantegchenling, the exact meaning of which is uncertain, but which might translate into something like “Great Place of Complete Joy” or “Great Way to the Cosmos.” The monastery was founded in 1809 by the 4th Bogd Gegeen, one of Zanabazar’s Successors, as a center for Tsanid, or advance studies in Buddhist philosophy and practice. According to A. M. Podzneev, the more advanced of the lamas at Ikh Khuree, centered at that time around current-day Sukhebaatar Square in downtown Ulaan Baatar, asked the 4th Bogd Gegeen to create a separate monastery for them:

. . . as soon as Urga began to emerge as a governmental and trading center, life at the Khuree began to oppress the learned lamas, and they planned a way to separate themselves from it. Their requests concerning this matter began as early as the times of the third gegen, though it was the fourth gegen who first heeded their wishes and in 1809 established Gandan on the spot where it stands today.

The first temple built at Gandan was known as the Shar Süm, or Yellow Temple, and in 1824 the Lamrim Temple was completed. After the return of the 5th Bogd Gegeen in 1836 from a visit to Tibet he moved his residence to Gandan and several more temples were constructed, including the main Gandantegchenling Temple in 1838 and the Vajradhara Temple in 1840-41. (Some sources cite the completion of Gandantegchenling Temple in 1838 as the beginning of Gandan.) According to Podzneev, Gandan grew rapidly in size at this time:

When . . . the Gegen’s palace was founded at the Gandan, the majority of the lamas began requesting to be enrolled in the Tsanid school in order that they might be closer to the Gegen, and the Gegen enrolled each of them, for this reason the Tsanid schools, they say, were never as full in Urga as they were at the time of the fifth Gegen

The 5th Bogd Gegeen died in 1842, at the age of twenty-seven, and was entombed at Gandan. His short-lived successor, the 6th Bogd Gegeen (1842–1849) also lived at Gandan before succumbing to small pox while still a young boy. The early deaths of these two Bogd Gegens while living at Gandan led subsequent Bogd Gegens to believe that the monastery was not a propitious residence and as a result they established living quarters elsewhere. Many monks followed, “leaving Gandan once more as the exclusive residence of the learned lamas,” according to Podzneev. The 7th and 8th Bogd Gegens were entombed at Gandan, however.

Gandan escaped the wholesale destruction suffered by most monasteries during the communist suppression of Buddhism. Some temples and stupas were destroyed or damaged, but at least six temples and the surrounding wall survived more or least in tact. The monastery itself was shut down during the height of the repressions in 1938. Religious services were reinstituted in 1944, and Gandan became a kind of showcase on display to foreign dignitaries and other visitors as proof that Buddhism had not been completely snuffed out in Mongolia.

Today Gandan is once again very active, with reportedly over 400 monks in residence. The monastery hosts a college of Medicine and Astrology and four other colleges of Buddhist philosophy and tantric practices. Gandan is also home to Zanabazar Buddhist University, founded in 1970. Specializing in Buddhist and Indo-Tibetan studies, the university attracts students and researchers from all over Mongolia and the rest of the world.

As for Zanabazar’s artworks, one of his most famous creations, the Vajradhara crafted in 1683 at his Tövkhon retreat (see above), can be seen in the Vajradhara Temple, located in a separate walled compound to the left of the main entrance to the monastery. This is the original Vajradhara Temple constructed in 1840 but subsequently remodeled.

Vajradhara Temple (Left)

Gandantegchenling Temple, dating from 1838 and located in the same compound, contains what is said to be a self-portrait of Zanabazar made at the request of his mother, although as with other of Zanabazar’s “self portraits” there is some question as to who actually made it.

Also of interest, although not directly connected to Zanabazar, is the huge Tibetan-style Megjid Janraisig Temple towards the back of the main compound, built in 1912 to house an eighty-two foot-high statue of Janraisig (Avalokitesvara). The original statue was destroyed by the communists and the metal used, at least according to anecdotal history, to make bullets. A campaign to build a replacement statue was launched in the mid-1990s under the direction of now-president of Mongolia Enkhbayar, and a new eighty-seven foot high Janraisig statue was installed in the temple in 1996. The temple now attracts hundreds if not thousands of devout pilgrims and sightseers a day and is one of the main tourist attractions in Ulaan Baatar.

Janraisig Temple

Just to the right of the Janraisig Temple is the Kalachakra Temple, also known as the Dechengalpa Datsan. Although Zanabazar was not known for his interest in the Kalachakra (Mongolian = Duinkhor) doctrine, his previous incarnation, Taranatha, wrote extensively on the subject and translated a guidebook to the kingdom to Shambhala, whose kings first propagated the Kalachakra doctrine, from Sanskrit into Tibetan. He even claimed to have visited Shambhala in a dream state (unlike other visitors to this realm, he found it inhabited almost completely by women). The Kalachakra Temple was founded by the 4th Bogd Gegeen in 1806 for the study of the Kalachakra teachings, and in 1807 Kalachakra rituals were held in the datsan for the first time. Originally the datsan was located in Ikh Khuree, in the general area of present-day Sukhebaatar Square. It was reestablished here at Gandan in 1992, and Kalachakra rituals are now held in the temple on a regular basis. The current temple contains seven extremely rare thangkas depicting the 722 Kalachakra Deities, and other thangkas depicting thirty-one of the thirty-two Kings of Shambhala (one was reportedly stolen), as well as Shambhala itself. Incidentally, the 14th Dalai Lama will be giving a Kalachakra Initiation in Amaravati, India, from January 5 to January 16, 2006.

Mongolia | Khovd Aimag | Yamaan Us Rock Engravings

The Yamaan Us, or Goat Water Rock Drawings, are located in a narrow gorge 14.7 miles east of Uyench at N46º01.392 / E092º20.049. There are several hundred drawings here on the face of a smooth-sided cliff. Most of the drawings are believed to date from the Late Bronze or Early Iron Age.


Cliffs with drawings
Examples of drawings
Closer view of the unusual drawing of a cart drawn by three horses
Drawings of ibex
Drawing of a deer

The rock drawing of the cart at Yamaan Us has become well-known and is often reproduced; here, for example, on the wall of the Buyant Restaurant (not rated by Michelin) in Khovd's Buyant Hotel.

Mongolia | Zanabazar | Winter Palace Museum

The Winter Palace

See Bogd Khan's Winter Palace Museum for more information on Zanabazar.