Khurul

Akhurul(Kalmyk:хурул,romanized:khurul;Mongolian:хурэ / хүрээ,romanized:khure / khüreeorhureorküriye) is a Buddhist monastery (temple, abode) inKalmyk(Mongol-Oirat)Lamaism.Some of the most famous Kalmyk khuruls are theBurkhan Bakshin Altan Sume(contemporary) inElista,Republic of Kalmykia, Russia, and theKhosheutovsky khurul(which was originally in theKalmyk AO/Kalmyk ASSR, but is now located inAstrakhan Oblast, Russia).
Among Kalmyks andTuvans, the termkhurul(хурул) is the common name for Buddhist monasteries and temples inKalmykia,Tuva,Mongolia,  andBuryatia, though, they have been renamed todatsanin the latter. The wordkhurulderives from theMongolianwordkhure(хурэ,Kalmyk:күрә), which means "circle", "ring", "inclosure", and/or from the Mongolian wordkhural(хурал) which means "assembly" or "religious service", in a more religious context.The reference to "circles" is explained by the ancient custom of the nomadic people to form circles with theiryurtsduring their stops, with the yurt of the leader being in the center. This formation served a protective purpose in case of a sudden enemy attack. Later, this formation became the standard planning concept for those monasteries.
There are different types of Buddhist monasteries in the Mongolian tradition:khure,sum, andkhiid. In her study"Decor in the architecture of Buryat Buddhist temples", Bardanova states that the differentiation of Mongolian monastery types was based on the number of lamas and the status of the institution.Asalkhanova, on the other hand, distinguishes them based on layout and location in her work on"Architectural-spatial and figurative-compositional features of temples of Northern Buddhism".
In pre-revolutionary Mongolia, monasteries were most often assigned, as part of their names, the type that characterized them at the time of construction, regardless of current social realities. Nowadays, onlykhiidin the meaning of "monastery" andsumin the meaning of "temple" are used. In the Russian regions of the settlement of the Mongolian peoples, aside fromkhurul, the following nomenclature was entrenched and in parts modified in its meaning:
Initially, Buddhism and khuruls were promoted and founded by thelama, andZaya Pandita, the inventor ofKalmyk writing.
The choice of construction and the place of laying the foundation of khuruls was and still is made by Buddhist monks. In the center of the base of the pit, a sword, a bowl of rice (arshan— alms to the Buddhist gods), and many paper rolls with Buddhist prayers are placed. The set-up is similar to the ceremony of construction  and ascension of Buddhiststupas.
Historically, khuruls played an important role in the spiritual and cultural lives of Kalmyks. The monasteries were not only meant as a place of worship, but also as an institution of learning where people would study theDharmaand Indo-Tibetan medicine. Sacred Buddhist texts, books on medicine, and fine ritual accessories were kept in khuruls. A lot of books were imported fromTibet,China, andMongolia.
With the raise ofcommunismandStalin's rule, many khuruls were closed, repurposed (e.g., as kindergartens), or even destroyed, due to the ideological struggle against religion.Buryatiyahad 34datsansby 1846, but by 1935 about one third of them were emptied because the clergy fled or was repressed. One year later, more than two thirds of all Buryatian datsans were closed, and thelamasexpelled based on accusations of treason and espionage. InKalmykia, 79 khuruls were closed down between the years 1917 and 1937.Tuva, as an "independent" state since 1921, was spared until 1929, but then the Communist Party started to systematically arrest lamas and monks. A lot of khuruls in Tuva and Kalmykia were burned down. It wasn't until the 1940s that the repression eased, and a new Buddhist temple —Ivolginsky Datsan— was built in theIvolginsky District, in Buryatia. Restorations of destroyed temples and constructions of new temples began in the period ofPerestroika. Nowadays, there are about 22 khuruls in Kalmykia, 16 in Tuva, and more than 30 in Buryatia. Some Buddhist centers can also be found in big cities likeMoscowandSaint-Petersburg,and some eastern regions of Russia, for example, inAltai RepublicandZabaykalsky Krai.
When visiting a khurul, it is important to wear decent clothes: the clothes should neither be too revealing nor provocative. This not only applies to women, but also to men, for whom, for example, it is not appropriate to wearshortsor too revealing shirts when visiting. Furthermore, it is not allowed to visit in an intoxicated state. It is recommended to not consume alcohol for at least one day before visiting a khurul. One should also refrain from smoking for at least a few hours before the visit. The reason for this is that the smell of alcohol and cigarettes is, on the one hand, disliked by the deities, and on the other hand, can lead to punishment by those deities that have not yet reachedenlightenment, according to Lodoi, the administrator ofBurkhan Bakshin Altan Sume.
When entering the courtyard of a khurul, it is custom to bow three times before the khurul and thus before its deities. To do so, the hands are put together into a position, where the thumbs touch each other and are folded into the palm ('lotus bud'mudra). In this position, the hands first touch the top of the head, then the forehead, next the throat (or mouth), and the chest, and finally one bows. The hand gestures are meant askarmicsealsto achieve the same enlightenment as Buddha one day. They represent theUshnisha,Urna, the speech of Buddha, and the enlightened mind of Buddha.
After bowing before the khurul, the visitor proceeds to the statue ofTsagan Aav, if there is one, and bows before the statue to appease the lords of the locality and the lords of the place one lives at. Following tradition, it is then necessary to walk around the khurulclockwisebefore entering it. This practice is calledergts(Kalmyk:эргц,Mongolian:эргех / эргэцэх, lit.to walk around smth. [clockwise as a sign of respect]). During the 'big'ergts(i.e., walk around the 'outer' circle), one stops at every statue that surrounds the khurul to bow before it and to then walk around it clockwise. This creates a karmic bond to theteacherswho are represented by such statues.Prayer wheels(Kalmyk:кюрдэ,romanized:kyurde) along the walk are to be spinned clockwise, as well. Those wheels contain thousands ofmantrasand spinning them not only equals reading them all but also strengthens any prayer one does. To multiply the effect, one can repeat theergtsseveral times. Monks traditionally walk around the khurul three, seven, or twenty one times for this purpose. Once the 'big'ergtsis completed, one proceeds with the 'small'ergts(i.e., walk around the 'inner' circle which is right around the khurul). Once again, the prayer wheels on this walk are spinned clockwise. After finishing theergtsone can enter the khurul. Before entering, though, it is necessary to take of one's shoes and any headgear.
Inside the main prayer hall, aprostrationis performed in front of theBuddha. There are two ways of prostration: a full one and none-full one.
After this the believer is permitted to proceed to the altair section where the throne and image of theDalai Lamaare located. There, one can place one'skhadak(Kalmyk:хадак / хадг) on the throne and then perform another three bows. For these bows, one does the forementioned hand gestures and then touches the throne with one's forehead while bowing to receive blessings. One can then go up the altair section and perform further ritual bowings before the other deities of the khurul.
Kalmyks also have a tradition of never turning their backs towards the images of the deities and Buddha inside a khurul, that's why a lot of people leave the altair section somewhat walking backwards. But, accoroding to Lodoi, the monks of the khurul recommend to not be too strict about this rule and to walk normally for safety reasons, because in their opinion the mind and attitude of the worshipper is more important than such symbolism. As long as worshippers have the right motivation and show respect towards Buddha in their mind, they have nothing to fear from turning their back towards the deities. Lodoi also points out, that there are usually paintings of deities on all sides of the khurul and it is therefore impossible to never face them with one's back.
Before leaving the khurul, one can once again bow before Buddha, and then walk out.
There can be daily prayers in some khuruls. The khuruls are not closed for those prayers and people are welcome to join them, if they wish. The prayers concern topics like well-being, health, longevity, and appeasements to the deities. During those prayers, the monks perform a special ritual calledserdzhim(Kalmyk:серджим). In the ritual, a "Golden Drink", which is brought in by the worshippers, is offered to the tutelary deities.In Kalmykia, the drink, calledserdzhim, is a strongly-brewed black tea.In Buryatia, the drink is calledserzhem(Buryat:сэржэм / сержем) and can be either freshly-brewed tea, milk,vodka,or another liquid, depending on regional traditions.The tea is poured in a special container and then used by the monks as an offer to the deities during the ritual.
Aside from such daily prayers, there are also occasional prayers or other regularly recurring prayers. One such prayer isyoryâl(Kalmyk:йорял), also called "memorial service" (поминальная служба) in Russian, though, the Russian term isn't completely accurate as the purpose of the service isn't commemoration. Instead, the monks recite special benevolent, well-wishing prayers for the deceased duringyoryâl, so that the deceased would live a good life following their reincarnation.
Furthermore, there are prayers for certain deities on certain days (e.g., for theTara, theMedicine Buddha, etc.).
The monks' prayers are for the well-being of all worshippers and all living beings, but if someone needs the monks to pray for them individually, then this can be done by writing down the name of the person on the prayer sheet. The monks will then stand up during the prayers and read out those names.
It is also custom to make offerings in khuruls. There are various types of offerings, such as light in the form oflampadas, scent in the form ofinsence sticks, flowers, food items and drinks, and so on.
Elista
Gorodovikovsk
Iki-Burulsky District
Ketchenerovsky District
Lagansky District
Maloderbetovsky District
Oktyabrsky District
Priyutnensky District
Sarpinsky District
Tselinny District
Chernozemelsky District
Yustinsky District
Yashaltinsky District
Yashkulsky District