The Orthography of Dgyu or Dzyu

By Ingmar de Boer on March 5, 2014 at 11:31 pm

1. Why would we want to know the orthography of dgyu?

On the one hand the term fohat is the most enigmatic of the technical terms used in The Secret Doctrine (SD), and on the other, it is crucial to the esoteric philosophy presented in the work. There are only a few locations in the SD where fohat is unambiguously connected to other concepts, one of which is in SD I, 31 (stanza V, śloka 2):


This is a strong statement, most probably referring to the moment when the universe is evolving from the state of pralaya, where fohat is connected to “THE DZYU”, as it is spelled in the SD. Defining this concept DZYU, or dgyu as it is spelled in another location, would take us very close to exactly defining and understanding the mysterious concept of fohat and its workings.

2. How does HPB describe dgyu?

The only location in the SD where dgyu is described, is SD I, 108, where HPB comments on stanza V, śloka 2:

Dzyu is the one real (magical) knowledge, or Occult Wisdom; which, dealing with eternal truths and primal causes, becomes almost omnipotence when applied in the right direction. Its antithesis is Dzyu-mi, that which deals with illusions and false appearances only, as in our exoteric modern sciences. In this case, Dzyu is the expression of the collective Wisdom of the Dhyani-Buddhas.

The term dgyu is not found in the TG. In the Encyclopedic Theosophical Glossary published by the Theosophical University Press, Dzyu is identified as a Senzar word, referring to SD I, 108, but there is no clue to be found in HPB’s writings to indicate that it would be indeed Senzar.

3. Cosmological Notes

Prior to 1885 the term fohat was not used in theosophical literature. The oldest document in which it was used are the “Cosmological Notes”, containing written instructions from Mahātma M. to A.O. Hume, handed down to us by A.P. Sinnett, and published both in ETM and BL. In the Cosmological Notes (BL p. 376) we find a similar affirmation as in SD I, stanza V, śloka 2:

Dgyu becomes Fohat when in its activity – active agent of will – electricity – no other name.

All technical terms in the Notes seem to be Sanskrit or Tibetan, so we might assume that Dgyu is also a Tibetan, as it has a structure looking like a Tibetan syllable.

An interesting detail in the manuscript of the Cosmological Notes is the fact that the first time they are mentioned, the terms dgyu and dgyu mi both carry an umlaut (Dgyü). In ML 35 (written by KH), dgyu is spelled as dgiü, also with umlaut.

BL Mss - Appendix II

4. The Syllable Dgyu: the Rime

The IPA /y/ sound in standard Tibetan is only realised when a syllable ends in -ud or -us. This would narrow down considerably the possibilities for the orthography of dgyu.

Some of the umlauts in the text seem to have been added later, perhaps at the same time the annotations were interscribed, including the underlined title “Appendix II” on top of page 2. The annotations do not seem to be in the same handwriting as the original notes. Compare for example, the capital A of the word Appendix with the capital A’s in the manuscript text. In The Letters of H.P. Blavatsky to A.P. Sinnett (BL) the Notes appear as Appendix II. It is therefore entirely possible that the annotations and also the umlauts are the handwriting of the transcriber/compiler of the book, A.T. Barker. This would be consistent with the spelling in the ML edited by Barker. The umlauts on Dgyü and Dgyü Mi however, are not reproduced in BL. In Jinarajadasa’s edition (ETM) of the Notes, the umlauts are absent as well.

5. The Syllable Dgyu: the Onset

In Jinarajadasa’s edition, a remark of Sinnett is added, telling that M. himself “wrote out” the table of correspondences between Man and Universe. This means that Sinnet has copied the table from the handwriting of M., instead of interpreting the words from hearing. Interestingly, in the table, Linga Sharira is called Ling Sharir in line 3, we also have Bhut, Purush, Brahm, dropping the final a’s, as in the Sanskrit pronounciation typical of speakers of modern Hindi. Apparently M’s concern was that the words were written as they were pronounced, as opposed to how they were written in the original language. The rendering of the Tibetan terms is therefore presumably also a phonetic transcription for an English target audience.

In that case, the d in dgyu could not have been a silent letter. Also, English has two sounds associated with the letter g (besides /ŋ/ in “thing”), the plosive /g/ and the affricate /dʒ/. The dg-combination does not exist with a plosive /g/-sound in English, so our dgy-combination would probably be the affricate /dʒ/, the g-sound in “gin”, or something close to it. This is consistent with HPB’s spelling DZYU, for example in SD I, 108. The /dʒ/, and phonemes very close to it, are listed in the following table.

Possible phonemes for the onset, and their Tibetan Wylie transliteration, in approximate order of distance from /dʒ/:

1. palato-alveolar /dʒ/ = pya, bya, …
2. alveolo-palatal /dʑ/ or /ndʑ/ = mja, ‘ja
3. alveolo-palatal /ɽ/ = ra
4. retroflex /dʐ/ or /ndʐ/ = ‘dra, ‘gra, …
5. palatal /nj/ = ‘gya
6. palatal /c/ with deep tone = brgya, bsgya, dgya, bgya, rgya, sgya, …
7. palatal /ch/ with deep tone = gya

6. Dictionaries

Combining the ideas on onset and rime, we could try finding some matching candidates for dgyu, using a lexicon. In the following table all combinations are summed up, with the entries found in common dictionaries marked bold.




pya, bya, …

pyud, byud, …

pyus, byus, …


mja, ‘ja

mjud, ‘jud

mjus, ‘jus






‘dra, ‘gra, …

‘drud, ‘grud, …

‘drus, ‘grus, …






brgya, bsgya, dgya, bgya, rgya, sgya, …

brgyud, bsgyud, dgyud, bgyud, rgyud, sgyud, …

brgyus, bsgyus, dgyus, bgyus, rgyus, sgyus, …





Elements we may look for in the translation are “real (magical) knowledge, dealing with eternal truths and primal causes” (SD I, 108), and the negation dgyu mi, or min or med, “illusion and false appearances only” (SD I, 108).

One of the most valued translators of Tibetan to English is Jeffrey Hopkins, who prepared a Tibetan-Sanskrit-English Dictionary, which was also published in digital form by the Dharma Drum Buddhist College in Taipei in 2011.

a. Under rus we find there:

(translation-san) asthi
(translation-san) {C} gotra
(translation-san) {C} jāti
(translation-san) {MSA} keng rus = saṃkalikā
(translation-eng) {Hopkins} bone; lineage; family
(translation-eng) {C} lineage; birth; species; kind; different varieties

b. Under ‘grus we find:

(translation-eng) {Hopkins} zeal; enthusiasm; diligence

c. Under brgyud pa we find:

(translation-san) {LCh,MSA} para

(translation-san) {LCh} pāramparya
(translation-san) {MSA} pāra

(translation-eng) {Hopkins} indirect; lineaged

d. Under rgyud we find:

(translation-san) {L,MSA,MV} sa

(translation-san) {MSA} sa

(translation-san) tantra
(translation-san) prabandha
(translation-san) {C} jāti
(translation-san) {C} va

(translation-san) {MSA} anvaya
(translation-eng) {Hopkins} continuum; mental continuum; life continuum; tantra
(translation-eng) {C} birth; species; kind; different varieties; lineage;{GD:515} indirect (as opposed to direct, dngos)
(comments) Comment: See rgyun.

e. Under rgyus we find:

(translation-san) {C} nidāna
(translation-san) {C} etan-nidānā
(translation-san) {C} kim nidānam
(translation-san) {C} tan-nidānam
(translation-eng) {Hopkins} familiar;
(translation-eng) {Hopkins} familiar; familiar with
(translation-eng) {C} linked with; foundation; for the sake of; Origins; because; wherefrom; and for what reason?; that link; as a result of
The items marked {C} are based on Edward Conze’s 1973 Materials for a Dictionary of the Prajñāpāramitā Literature. The item Hopkins added himself is the translation “familiar”.

Under rgyus med we find:

(translation-eng) {Hopkins} having no knowledge; having no familiarity
(translation-eng) {C} so as to get acquainted with

In the older dictionary of Jäschke (1881) the lemma rgyus first refers to rgyu, and secondly gives “notice, intelligence, knowledge”. Rgyus is the instrumental case of rgyu: cause, or because.

Under rgyu we find:

(translation-san) {LCh,L,MSA,MV} hetu
(translation-san) {C,MV} hetutva
(translation-san) {LCh,MSA,MV,C} kāra

(translation-san) {C,MSA,MV} upani

(translation-san) {C} (=hetu-bhāva)
(translation-san) {MSA} anvaya
(translation-san) {MSA,MV} nimitta
(translation-san) {MSA} nimittatva
(translation-san) {C} nidāna
(translation-san) {C} etan-nidānā
(translation-san) {C} ki

(translation-san) {C} tato nidānam
(translation-san) {C} tan-nidānam
(translation-san) {C} pracāra
(translation-san) {C} pravartate (=pravartayati)
(translation-san) {MSA} smig rgyu = marīci
(translation-eng) {Hopkins} cause; (as verb): wander; move; go; (following a verb, indicates): to be done
(translation-eng) {C} comparison; reason; for the sake of; linked with; foundation; Origins; because; wherefrom and for what reason?; on the strength of that; as a result of; that link; observation; performance; proceeds; takes place; move forward; spread;causality
(definition-bod) mtshan nyid 1 skyed byed/ 2 phan ‘dogs byed/
(definition-eng) Def.: (1) producer; (2) benefitter
(division-bod) sgras brjod rigs kyi sgo nas dbye ba/ 1 byed rgyu 2 lhan cig byung ba’i rgyu 3 skal mnyam gyi rgyu 4 mtshungs ldan gyi rgyu 5 kun ‘gro’i rgyu 6 rnam smin gyi rgyu
(division-eng) Terminological Div.: (1) creative cause; (2) co-arisen cause; (3) cause of equal/similar lot; (4) associational cause; (5) omnipresent cause; (6) fruitional cause
(comments) Comment: rgyu is used to make a verbal object noun as in bsgrub rgyu which means the same as bsgrub bya (that which is to be accomplished/achieved/practiced) or, in spoken Tibetan, bsgrub ya.

Literature used in preparing the diagram Joachim Grzega, Bezeichnungswandel: Wie Warum, Wozu?, Winter, Heidelberg, 2004 2. Andreas Blank, Prinzipien des Lexikalischen Bedeutungswandels am Beispiel der romanischen Sprachen, Max Niemeyer, Tübingen, 1997 3. Tibetan and related dictionaries: Conze (1973), Das (1902), Jäschke (1881), Hopkins (2011), Mahavyutpatti (nos. 7625, 7199), Matisoff (STEDT, online), Rangjung Yeshe (online), Starostin (Starling, online), etc.

Literature used in preparing the diagram
1. Joachim Grzega, Bezeichnungswandel: Wie Warum, Wozu?, Winter, Heidelberg, 2004
2. Andreas Blank, Prinzipien des Lexikalischen Bedeutungswandels am Beispiel der romanischen Sprachen, Max Niemeyer, Tübingen, 1997
3. Tibetan and related dictionaries: Conze (1973), Das (1902), Jäschke (1881), Hopkins (2011), Mahavyutpatti (nos. 7625, 7199), Matisoff (STEDT, online), Rangjung Yeshe (online), Starostin (Starling, online), etc.

7. Orthography

Of the matching Tibetan terms, rgyus might be a realistic candidate for dgyu, fitting HPB’s description in the sense that we find the two elements of “knowledge” and “primal causes” from the description in SD I, 108 associated with the term rgyu, which is, in its turn, closely related to rgyus. The spelling dgyü, with an umlaut, following A.T. Barker, would then be justified.

In an earlier post entitled “Kāraṇa, the Causeless Cause” we have argued that dgyu being the (manifested) “propelling force” which “sets in motion the law of Cosmic Evolution”, is kāraṇa, the “force” resulting in cosmic motion, or the principle of abstract motion. (cp. SD I, 109-110) In Hopkins’ dictionary we find nidāna under rgyus, a term which is used by HPB as a synonym for kāraṇa, and the term kāraṇa itself under rgyu.

Category: Book of Dzyan, Causeless Cause, Cosmological Notes Manuscript, Fohat, Great Breath, Karana, Mahatma Letters, Motion, Nidana | No comments yet


K.H. and the Kadampas

By Jacques Mahnich on June 2, 2013 at 11:03 pm

The Book of Dzyan is linked to the books of Kiu-te or the Tibetan Buddhist tantras.

Specific authors and texts have been identified for the similarity of their teachings with the Secret Doctrine fundamental propositions. The Maitreya/Asanga’s works and the Jonangpa’s tradition are among them. The glimpse of the Wisdom Tradition was brought or transmitted by the Adepts in contact with the TS founders. Based on the HPB’s testimony and various letters from the Mahatmas, they were followers of Tibetan Buddhism practices, living or staying in Tibetan monastery for their practices like silent retreats. They may have been linked with one Tibetan Buddhist lineage more specifically (or maybe not). Identifying this may bring some more tracks to locate the original Book of Dzyan (or maybe not…).

In a book, first published in 1941, « The K.H. Letters to C.W. Leadbeater », C. Jinarajadasa commented at the end of the first letter :

« With this invocation to the Highest in C.W. Leadbeater to remember, and to be guided by that memory – to decide for the best – » , the letter ends with the initial « K.H. » of the name Koot Hoomi, which is not the Master’s personal name, but the title of his office as a high dignitary of the Koothoompa1 sect of Tibetan Buddhism.

(1) But pronounced Kethoomba, the Master informs Mohini Chatterje in Letter 59, The Letters from the Master of Wisdom, Second Series

This Letter 59 says : « However, the written name is Kuthoompa (disciples of Kut-hoomi), and its spelling is Kethoomba. »

Looking at the various sects and lineages in the history of Tibetan Buddhism, the closest to the Kuthoompa or Kethoomba seems to be the Kadampa (Kadam Tradition).

This specific lineage is in fact at the root, the foundation of most of the current existing lineages, and more specifically to the Gelugpa who are the « continuation » of the Kadampa.

Looking more in detail inside the history of this movement, this tradition was brought and installed in Tibet by the Bengali master Atisha Dipamkara (982-1054) and his principal disciple Dromtön Gyalwai Jungné (1005-1064). The flourishing of Avalokiteshvara and Tara in Tibet seems to be linked to this phase of their history. More specifically, quoting Thupten Jinpa – The Book of Kadam

Although Avalokiteshvara was propipiated in Tibet before the tenth century, and although the designation of the seventh-century Tibetan emperor, Songtsen Gampo, as an embodiement of Avalokiteshvara most probably predates Atisha’s arrival in Tibet, the available textual evidence points strongly toward the eleventh and the twelfth centuries as the period during which the full myth of Avalokiteshvara’s special destiny with Tibet was established.”

The Kadam school (bka’ gdams) was identified soon after Master Atisha’ death , especially after the creation of the Radreng Monastery in 1056, not far from Lhasa. Atisha organized the entire corpus of the Buddhists teachings in his Lamp for the Path to Enlightment. He was the first to propose the teachings under the form a gradual approach to the Buddhist path (lamrin), based on two divisions : the lamrim proper, and the tenrim (stages of the doctrine). Tsongkhapa’s texts will follow the same format. Atisha wrote extensively on Buddhist Vajrayana practice, including Guhyasamaja, Cakra samvara, Avalokiteshvara and Tara.

Known as Atisha and Dromtönpa’s “secret teachings” (gsang chos), is the Book of Kadam, which some excerpts were translated and published (© 2008 Institute of Tibetan Classics).

Kadampa’s lineage went on up to the end of the sixteen century where it looks like if it disappears. In fact it cease to be a distinct school , partly due to the “new Kadam School” created by Tsongkhapa, but mainly because all other Tibetan Buddhism Sects had integrated the Kadam teachings in their core teachings. There was no more need for a distinct school. Even the Nyingma School often refers  to the “Kadam Masters”.

So, the Kadam school being no more an active lineage in the 19th century, it does not help us much to know that Master K.H was a high dignitary of the “Koothoompa” sect, if it ever was the Kadampa sect who was referred to. Maybe it is only Jinarajadasa’s own comment.

However, looking at The Book of Kadam and other Atisha‘s works may be worth the “détour”.


Category: Book of Dzyan, Five Books of Maitreya, Jonangpa, Mahatma Letters, Tibetan Buddhism Traditions | 1 comment