His Holiness

the XVIIth. Gyalwang Karmapa -

VARIOUS DIMENSIONS

Part II

by Lama Shree Narayan Singh - Khyentse Trulku.

'The evil that men do lives after them;
The good is oft interred with their bones.'

-Mark Anthony in Shakespeare's Julius Caeser.

Karmapa khyen no:

Karmapa, please pay heed to us in your enlightened compassion !

Winter 95/96

First edition:
Winter 1995-96.

Second edition:
Floppy - Nov. 23, 1998 - revised.

Published by:
Bodhi Kunja Publications,
Uddiyana’, Dalip Mahal,
Munger 811 201, Bihar , India .
Phone: 91-6344-22291;
e-mail: lamashree@hotmail.com

This work may be used freely in the service of the Buddha’s Dispensation!

"Don't trust anyone whose passion for power is

stronger than love for the beautiful, good, or life itself".

- The Passage to Nowhere by Slobodan lnic & Ivan Stambic

“Democracy does not mean anarchy or transgressing the country's law and order. Nor does it mean harming national unity, denigrating every accomplishment and assassinating the good reputation of our country and its people."

King Hussein of Jordan , Dec. 2, 1995

PREFACE

The western mind is characterised by its ability to separate and compartmentalise various aspects of life. This is both its strength and perhaps its weakness as well. It is its strength in that western Buddhists are thus able to devote themselves solely to the practice and study of Buddha Dharma if they are so motivated, without being distracted by extraneous concerns, spurious or otherwise. This is the product of a historical process unique to Europe . The journey has been tortuous through the Dark Ages, the Renaissance, Reformation, Industrial Revolution, countless wars and revolutions, and the two world wars of this century, with christianity forming its corner-stone.

The east has gone through its own cataclysmic changes resulting in a consciousness unique to its various nations, centred primarily on its experiences of colonialism by the countries of the north. However, there seems to exist a fairly common trend, in that religion, politics and societal concerns form a composite whole, as distinct from the western approach. For the ordinary westerner it is extremely difficult to comprehend the eastern mind and function meaningfully in such transcultural contexts. The reader is thus directed to the novels of Rabindranath Tagore, the first Indian to be awarded the Nobel Prize for Literature in the early part of this century, which he later spurned stating that it was an expression of colonial domination. In these works, Rabindranath Tagore depicts the eastern or Indian mind in incredible subtlety. There is one incident in which an American lady after reading one such novel exclaimed, "What is the matter with you Indians? Why do you derive pleasure from hurting each other?"

This booklet in its two parts needs to be read keeping the above in mind. For the committed Buddhist practitioner, it is essential that politics and social considerations, including racism, do not detract from one's desire to attain complete enlilghtenment. This is the ideal merely a limited number of practitioners are able to actualise for the simple reason of the irresistibility of the demands of the feudal mindset - the container environment for Himalayan or Tibetan Buddhism. For the major part however, religion, racism and politics are intertwined to a degree of finesse, primarily because Tibetan Lamas - Rinpoches, Khenpos, and so on - carry with them this message wherever they go. The Karmapa Controversy is only one such event where every single human consideration is mixed together into a witches' brew having international repercussions. And may it not be stated that when a Tibetan Rinpoche exhorts his disciples to practise solely the Dharma, is he not in effect saying, "Leave all these political and racial considerations for me to handle that I maybe the Master of all I survey!"

The intention here is surely that he is therefore enabled to do as and what he pleases which his doting disciples interpret as Buddha Activity. To what extent this may be so, may be understood from the manner in which they have expressed themselves at least during these last thousand years, of which the present Karmapa Controversy is merely one isolated incident.

It is true various accusations have been levelled against such supposedly saintly people as the Taala’i Lama, both in this work, as also elsewhere. But would it be better for this writer to suffer these tribulations without protest. Polarisation is an integral aspect of human nature, and amongst Tibetans themselves, there exists one highly vocal group critical of this pontiff.

It is not possible to provide hard facts in place of surmises for the simple reason that subversive activity is extremely difficult prove. To give a simple example, it is commonly know that the CIA and KGB have both been extremely active in South Asia and Afghanistan , not to mention Vietnam , and elsewhere. However, it is virtually impossible for the ordinary person to know facts of the CIA's involvement in the current Taliban offensive in Afghanistan even though this may be understood or derived from history as it unfolds itself! That they have made a mess there courtesy Pakistan , is common knowledge. Himalayan Buddhists are heading in the same direction of mutual destruction!

Many Buddhists will be of the opinion that writing such a booklet is a breach of 'samaya' or Vajrayana Commitments. But then these commitments or vows are applicable equally to the supposedly omniscient Taalai Lama and various other Rinpoches who project this image of infallibility to their disciples. In other words, 'samaya' is a two-way street, not a one-way affair as projected by Lineage Holders. 

Given the fact of their high levels of spiritual evolution, it is beyond simple reason to understand from the perspective of the Buddha's Dispensation as to how or why such beings would care to foster schisms in the Buddhist Congregation. May it not therefore be deduced that the very same temporal considerations which have plagued the papacy historically are the prime movers in the context of Tibetan Buddhism as well. And if the west has reason to be disillusioned with its parent Christian traditions, then there is really no reason why it should be enamoured by Tibetan Buddhists, given the manner in which the Karmapa Controversy is continuing to take shape. Clearly no person in one's right mind will ever assert that truth is the sole heritage of any particular tradition. Spirituality in its purest form exists in each and every major religious tradition around the globe. The question is merely that of accessibility and presentation.

Westerners should thus not feel discouraged. It is not possible for them to become Tibetan clones and thus repeat the errors their Masters have committed in their Tibetan bodies. The pursuit of enlightenment is perhaps the most commendable of vocations, but it must not be done with a narrow-mindedness which seeks to absolve the perpetrators of mischief of their wrong, through spurious logic.

The high profile media visibility being accorded the Taala’i Lama recently, understandably sponsored by his govt. in exile, is significant in that it aims to detract from the malaise inherent in the Tibetan polity. First the print media in India has given extensive coverage to the pontiff, in attempts ranging from professional to amateur. The electronic media has not remained far behind with channels broadcasting interviews varying in quality with him. And now it is cyberspace.

Tibetans have, most certainly, honed their survival skills to a high level of sophistication few westerners understand? Why is it that the late H.H. the XVIth. Gyalwang Karmapa had no need of such gimmicks, the very power of his presence being sufficient in itself? The CIA never supported him, nor did the KGB? And in any case, their repeated assertions espousing non-violence merely hide the duplicity integral to their existence. If the Taala’i Lama really was/is a peace-maker, he would not have let the Karmapa Controversy take the shape it has taken.

The media-hype as such, is reminiscent of the smonambulistic lamentations of Shakespeare's Lady Macbeth: "Out damn spot..... Oh, will these hands of mine never be clean. Will not all the perfumes of Arabia ever sweeten these hands?"

The statement of a highly perceptive Bhikkshu made recently in Bodh Gaya is extremely pertinent : "Had the Buddha been alive today", he said, "he would have kicked each and every single one of us out of the Sangha."

No, the Taala’i Lama is hardly innocent, nor are Tibetans ‘simple, peace-loving people who merely want their country back’, as many are being fooled into believing! They are people, ordinary people, who possess both virtues and evils in varying proportions as the rest of us!

Mention must also be made of a pamphlet in Tibetan and English titled "Ne'ule chewa" or "The Canines of the Great Mongoose". This pamphlet lists in detail the various acts of ommission and commission of this wonderful personality - the Taala’i Lama. It will be reproduced later on if available.

Buddha Purnima 1996. Bon voyage!

Revised Nov. 1998.

Various Dimensions - II

"So, you think all Tibetans are enlightened!" A disciple was stopped in his tracks chastened by his abbot. He had been harbouring fantasies of an 'ideal' Dharma family with a Tibetan spouse. Later, in an attempt to fulfil his dream, he actually did get married to a Tibetan lady but with disastrous consequences. Then there is another incident of a Dharma practitioner who naively wrote a love letter to a Tibetan girl. She promptly went and handed it over to his wife. The result was inevitable -divorce. Karmapa khyen no !

That Tibetans are human was also subsequently verified by a septugenarian practitioner of the Mahamudra 1980 Poba Lama Geleg had then recently returned to Sonada from an extended sojourn in France . His realisation had made him fearless and he spoke out openly against the nepotism prevalent in the monastic administration at Sonada, Darjeeling . He was particularly fond of telling his compatriots, "You know, the only good thing we Tibetans have, is the Dharma; in every other way westerners are better! " His outspokenness however, brought its own rewards. When he fell sick with diarrhoea, he was shunted off to the local government hospital where neither the abbot nor his estate manager had ever gone or would ever go when sick. Although both Ven. Kalu Rinpoche and Bokar Rinpoches were warned by this writer that he was dying, by the time they took any constructive action, it was too late! The house he had built for himself then became a part of the monastic estate ! What happened to his moveable assets, is anyone's guess! Karmapa khyen no!

An ancient Tibetan aphorism runs, "If you seek enlightenment go to the mountains; not to a monastery!" This is why the great saint, Togdaen Shakya Shri of the Drugpa Kargyu, following the example of Milarepa, lived isolated in his retreat cabin. He has produced the greatest number of enlightened disciples in recent Tibetan history because of the stress he laid on isolated retreats, the maternal grandfather of H.E. Dzongsar Khyentse Rinpoche, from amongst them. 

Monasteries on the other hand, constitute a samsarik realm of their own where the sacred and the profane are interlaced. No reform movement, 'especially that of the Gelugpas', has been able to arrest the blatant manifestations of the 84,000 conflicting neuroses which find their fullest expression within the walls of these hallowed institutions! 

Except for the lack of an infusion of spirituality in the curriculum of a Christian boarding school, the experience of growing up in one in India is a far more healthy experience, physically, psychologically, emotionally, ethically, morally, and so on, all of which contribute to character building, than in a Tibetan monastery. Racial discrimination, the cornerstone of the 'enlightened' Tibetan consciousness, is conspicuously absent in these schools. But such subtleties are obviously beyond the myopic Tibetan psyche. Is it any wonder then, that fewer and fewer Indo-Tibetans are opting for the religious life, with monasteries enjoying a high drop-out rate? Isn't it time that the world awakes to the realities underlying the Tibetan 'holier than thou' masquerade - that it is a big charade? Karmapa khyen no!

It has come as some solace that since the publication of the first part of this booklet, winter 93-94, there have been stirrings of 'conscience' in the Govt. of Tibet in exile.  Mar 31, 95 , the day the pontif had crossed over into India in 1959, has been re-named as Gratefulness Day. It has taken the Tibetan peoples 36 long years to appreciate that the Govt. and peoples of India have housed them, clothed them, fed them, set up schools and hospitals for them. Hundreds of thousands of acres of virgin forests of sandalwood, rosewood, and teak were destroyed to provide these people with homesteads. 

The Taala’i Lama has recently gone to the extent of donating a miniscule fraction of his wealth towards relief operations in Himachal Pradesh. This is amazing indeed, as the concept of 'conscience' is perhaps the greatest gift of Christianity to human civilisation. In Asia such considerations are blatantly irrelevant! The manner in which the Tshog kha chu sum, the association of the thirteen, the Chu zhi Gang drug or Four Rivers and Six Ranges, the parallel Khampa or east Tibetan govt. in exile, expresses its gratitude to the peoples of India remains to be seen! Karmapa khyen no!

These are however mere gimmicks as the undercurrent of hatred which exists in the Tibetan towards the Indian is really that which needs to be addressed. The Gelugpas term this process of re-education, Lojong or Mind Training, and it forms the fulcrum of their teachings. However its practice is woefully lacking amongst the adherents of the reformed tradition known as 'especially we Gelugpas'. It is pertinent to state that it is these very Tibetans who have been purchasing children from Bodh Gaya, as per confirmed reports in the Indian media, which the National Human Rights Commission of India, has no inclination to take seriously, and making them work as slaves in their homes and establishments, denying them their fundamental rights as a child and a human being. The report is reproduced on page 54. The English language sums up this issue in one single word 'hypocrisy', a word missing entirely from the Tibetan vocabulary. Karmapa khyen no!

It is no stray coincidence that the Taala’i Lama was on a high visibility visit to the U.S.A. when the Brown Amendment sanctioning the supply of of military hardware ostensibly worth 370 m. dollars but actually closer to $ 1 bn. to Pakistan, was approved of by the Senate of the United States.

Before the collapse of the USSR the Tibetan govt. in exile also enjoyed close links with the KGB. Resultantly the Taala’i Lama never took any initiative which would jeopardise the national interests of India . The subsequent vacuum has now been filled by NATO and the CIA. This has made him reckless and inconsiderate. The award of the Nobel Peace Prize for 1989 was a calculated move upholding the validity of the Taala’i Lama, totally ignoring 350 yrs. of turbulent Tibetan history. The world was told. "He is our man!" Their game-plan is very clear. NATO and the CIA need a foothold in South Asia which it has found in Pakistan . This serves as an access to Central Asia , Iran , Afghanistan and China . Moreover it serves their interests to keep Kashmir boiling and India unstable through the promotion of insurgency as then the country can be bled white. The lackadaisical manner in which the hostage crisis was handled by NATO 1995-6, speaks volumes of its intentions. In any case, where these countries set their mind to doing something, such as devolving a peace package for the former Yugoslavia , they are capable of doing so. Now, Sikkim , which has enjoyed a history of peace and religious tolerance for centuries, is finding its very fabrique being destroyed through the disharmony being created there because of the pronouncements of the Taala’i Lama recognising a Chinese national as the XVIIth. Gyalwang Karmapa. This is highly illogical as the very rationale of his continuing stay in India - distance from the Govt. of the Peoples' Republic of China - is negated. By recognising a Tibetan boy under the control of that govt. as the XVIIth. Gyalwang Karmapa, he is in fact inviting the Chinese to come and set up camp India , thus threatening the sovereignty of the Union of India. Clearly it points to the existence of a sinister plot being hatched against this country. Karmapa khyen no!

The situation is very similar to the following: If you, dear reader, were to invite two travellers from distant lands to stay with you for a short while, and they were to start fighting amongst themselves, what would you do? Similarly if you found either exploiting your magnanimity and creating dissension within your family, would you not consider it to be an abuse of your hospitality? After perhaps warning them, and subsequently seeing no change in their attitude and behaviour, would you not just summarily ask them to leave and let you live in peace ? Karmapa khyen no!

Accordingly, Tibetans in India are mere guests, hence it does not give them any right whatsoever to create disharmony and dissension in Sikkim , New Delhi , or elsewhere in India . It does not matter as to which Tibetan(s) is involved. The Govts. of Sikkim and India , should issue the Taala’i Lama, his so-called govt. and all Tibetans, an ultimatum, that either they behave themselves or go back to their own country where they may sort out their problems! It is true however that Tibetans refer to India derisively as the country where one can do anything and get away with it. They know the soft underbellies of the system here which they utilise fully to their own grotesque advantage! Much Buddhism this! Karmapa khyen no!

On the other hand, dear reader, if you are convinced of the sanctity and innocence of the Taala’i Lama, why don’t you invite him to live in your country and let him author national security and law and order problems there? You will then experience for yourself the truth concerning him! Karmapa khyen no!

There is yet another aspect to this issue. The Christian establishments of the west are literally askance at the wave of Tibetan, more correctly Himalayan Buddhism, sweeping through the west, spearheaded by the Karma Kagyu and are obviously unable to appreciate the reasons for it. Since the constitutions of these countries enshrine the right to religious freedom, legally they are compelled to permit the establishment of monasteries and so on. But this does not prevent them from planning moves to check this expansion through subversion. So, they have enlisted the help of the Gelugpa govt. of the Taala’i Lama which initially came into power persecuting the Karma Kagyu 350 yrs. ago, and has continued to do so since. Karmapa khyen no!

The Taala’i Lama's pronouncements on the XVIIth. Gyalwang Karmapa has split the Karma Kagyu into two rival groups its viability open to question. Characteristically the Gelugpas conveniently forget that the credibility of their own beloved Gelugpa tradition, becomes as questionable as that of the Karm Kagyu. 

Moreover, the Taala’i Lama obviously does not realise that he can be sued under Indian laws for the perpetration of fraud through forgery, as also tried for indulging in seditious activity against India . A criminal complaint case # 41/1 of 1998 has already been filed against him in Tees Hazari Court , Delhi , in the Court of the Chief Metropolitan Magistrate. As of writing this, the Central Bureau of Investigation has submitted an extremely flawed reply to the order of this court to answer each and every single accusation raised in it. Otherwise, he is content to know, that come what may, NATO and the CIA will effectively block any attempts to prosecute him in India , back him to the hilt and he will never come to any harm. On the other hand, those who challenge him in court or elsewhere, will skilfully be eliminated! The Taala’i Lama will probably then perform Pho wa or 'transference' on such ambitious people, sending them off to the heavenly realm of Dewachen or elsewhere, but recant he will not! Karmapa khyen no!

Yet another suit - Title Suit # 57 of 1997 has been filed by this writer in the Court of the Munsif II, Munger, seeking a permanent injunction against the Taala’i Lama and his co-conspirators, from harming the life of this writer! Should this eventuality ever happen, the world must know that it was the Taala’i Lama who sanctioned the extermination!

Karmapa khyen no!

The rather ungraceful exit made from our human realm by H.E. Jamgon Rinpochhe one fine April morning in 1992 whilst cruising in his brand new Audi to Siliguri on a good, broad, metalled road, needs to looked at from this point of view! Whether the Taala’i Lama ever wrote a letter condoling his sad demise to the bereaving Sadutsang family, one of the leading aristocratic Gelugpa families of Lhasa , is not known. What is known is that the Taala’i Lama did not order an investigation into this accident. Surely a grandson of Ngapo Ngawang Jigme, one of the leading Nyingmapa politicians of contemporary Tibet , deserved far more attention than he was given by the pontiff. Karmapa khyen no!

A few words on Ngapo Ngawang Jigme are required at this juncture. He was a pedigree nobleman of the Nyingma persuasion who was a Kalon or Cabinet Minister in Lhasa in pre-Chinese Tibet . Current he lives a retired life in Beijing . After the founding of the Peoples' Republic of China, the Tibetan govt. had been invited for discussions with the Peoples' Govt. in Beijing in the spring of 1951. The Taala’i Lama deputed a delegation of five to go to Beijing to negotiate with the Chinese govt., empowering them with full powers. This was led by none other than Kalon Ngapo Ngawang Jigme. Perhaps they were given no option to do otherwise, but they did, on behalf of the Dewar Zhung, sign a document May 23, 1951 titled 'The Agreement of the Central Peoples' Government and the Local Government of Tibet on Measures for the Peaceful Liberation of Tibet'. This document in its seventeen points, reads more like a fairy tale, showing the vast differences between resolve, the way they are worded, and finally their implementation, by the Central Peoples' Govt. This was followed by 'The Resolution on Carrying out Democratic Reform in Tibet Adopted by the Second Plenary Session of the Preparatory Committee for the Autonomous Region of Tibet on July 17, 1959' after the Taala’i Lama had fled Tibet. This charter was also signed by Kalon Ngapo Ngawang Jigme. Karmapa khyen no!

The Chinese promised reforms of the socio-ecomonic system to a democratic order with full respect for human rights including the right to religion. This must have come as a relief for those Tibetans then who were desperately seeking a better deal for their people. Obviously Jamgon Rinpoche's grandfather was one of them. Ngapo stayed behind in Tibet on the basis of the assurances as enunciated in the two documents given to him by the Central Peoples' Govt. in Beijing . That his hopes were belied is another story and the reader is referred to the biography of this great personality for further information. Karmapa khyen no!

Neither can he be blamed for this. Robespierre, when he executed Louis XVI and Marie Antoinette signalling the French Revolution of 1789, enunciating the principles of liberte, egalite and fraternite, hardly saw Napolean Bonaparte lurking in the corridors of history waiting to become emperor. Similarly, one of the greatest personages of his times, none other than the saint Mahatma Gandhi, could hardly have imagined that by seeking independence from the British yoke, he had actually given birth to two Frankensteins - India and Pakistan .  India was still going through the euphoria of multiple orgasms of having attained independance, when he was assasinated. Can he be blamed for myopia that he had not understood his people properly, who within a half century would pass on the reins of power won at great personal sacrifice, to criminals; that big money would be the sole motivating factor in Indian politics; that the counry would be bled white by its own nationals, outdoing anything the East India Company had ever accomplished in this country before or the British govt. subsequently! Neither could he have imagined that an event such as the Naina Sahni murder in the 'tandoor scandal' of 1995 would rock the conscience of the nation even though temporarily; nor that a phenomenon such as Chardraswamy was biding his time to become a god-man with a dubious list or accomplishments at that! Karmapa khyen no!

Much as Nero fiddled while Rome burnt in the first century of our era, Tibetan Ministers in Lhasa were busy enjoying themselves drinking beer and playing mahjong with the largesse doled out to them by the Chinese govt., as the latter slowly tightened its vice-like grip over the country. One does wonder as to what were the qualities Gen. Ragasha possessed which made him commander-in-chief of the Tibetan army. Perhaps his grandson, H.H. Drighung Chetshang Rinpoche would care to shed light on the qualities his late grand-father possessed! Karmapa khyen no!

Given the above, can it not be asserted that the Taalai Lama and his govt. in exile actually avenged themselves of Ngapo's perceived treason, by engineering the tragic death of his grandson, H.E. Jamgon Rinpoche? Karmapa khyen no!

Or perhaps this accident was an echo through the musty, bat-infested corridors of Tibetan existence, of King Richard 11 of England's famous statement eight centuries ago - "Will no one get rid of this meddlesome priest?" After Beckett was murdered at vespers in the Canterbury Cathedral, King Richard was extremely contrite. As penance he walked barebodied and bare-footed up a hill and publicly had himself flogged. This is what is called character! Karmapa khyen no!

Character was also shown by Amrapali when aghast at the bloodshed to secure her release from in prison Vaishali, she took ordination from the Buddha himself. Character was also shown by the great Dharma King Ashoka, who moved by the bloodshed in the war of Kalinga, took refuge in the Three Jewels and disavowed violence for the duration of his life. Karmapa khyen no! !

The Mongol chieftain of the sixteenth century, Alta Khan, impressed by the erudition of Sonam Gyatsho, the Third Taala’i Lama, whom he had invited to his country, honoured him with the title by which he is known, meaning 'ocean of wisdom'. This is a political title, not a religious one! It is certain he also promised to instate him as the ruler of Tibet . It fell to the lot of his grandson Kuldal or GoshirKhan, to invade Tibet , raze over a hundred monasteries to the ground, and kill thousands of people so that the Fifth Taalai Lama, known as The Great Fifth, the Supreme amongst Beings, could be placed on the throne. Details of this may be found in a book called The Richardson Papers published by the Sikkim Institute of Tibetology, Gangtok , Sikkim . Stephen Batchelor in his article published in Tricycle Spring 1998 also deals with this in brief. Karmapa khyen no!

History documents the sincere efforts of the Gyalwang Karmapa X, Choying Dorje, and the contemporary Zhamarpa to avert bloodshed. However, the Mongols were in no mood to listen. Subsequent to many forced conversions to the reformed Gelugpa school, the Great Fifth was installed as the ruler of Tibet . Obviously this was master-minded by him and his power-hungry cohorts. Karmapa khyen no!

In world history, except for perhaps the Adi Shankaracharya of India , no other 'saint' has been known to take to arms and resort to bloodshed and forced conversions. Only the Borgia Popes and a few others have enjoyed chequered reputations. The names of various saints of different religious traditions may be recounted and their lives - but not one will be found to have sought political supremacy or condoned war. On the contrary, they were peace-makers, persecuted by their contemporaries for the spiritual values they held, manifest and propagated. Jesus was crucified because of his constant tirade against the hypocrisy of the Jewish people. Similarly the Gurus of the Sikh tradition gave their lives to protect the indigenous Hindus from religious persecution and forced conversion by Muslim rulers of the seventeenth and eighteenth century in India . Karmapa khyen no!

In other words, can it not be said of the Fifth Taalai Lama that he was the proverbial 'wolf (Machiavelli) in sheep's clothing' ? Had he truly been a spiritual person he would have gone into a life-long retreat in expiation for the sins conunitted by his followers! In other words, he was a plain and simple an opportunist, and there is no point in referring to his activity as 'Buddha Activity' in view of the above! Nor may the XlVth. be referred to as an'apostle of peace'!

Karmapa khyen no!

Coming now to the present Taala’i Lama, to rephrase the statement of Mr. Anthony Blair at the Labour Convention held in England Oct. 95, "He has no moral right to continue as the head of the Tibetan govt. in exile, when for a full fifteen years, he has been busy destroying the religious fabrique of his nation !" For this is exactly that which he has done - he has destroyed the sanctum sanctorum of the Karma Kagyu. And before he does any further harm, he would do far better to abdicate and go into seclusion for the rest of his life! If it is anyone who needs to expiate now for the acts of ommision and commission committed by successive Taala’i Lamas and their govt., it is the XlVth. Taala’i Lama Tenzing Gyatso, correctly spelt Tendzin Gyatsho. The least he can do is to learn to spell his name correctly! Karmapa khyen no!

Surely as a responsible citizen of this world it is he who must be aware of the human limitations of the 'Word incarnate in the flesh' and that he is neither master of all he surveys, nor infallible! Such an opportunity was never presented to his previous incarnations in Tibet ! Or perhaps the illusions of majesty and grandeur carefully nurtured over ten incarnations have become so ingrained in his consciousness, as is evident from his written statement in Title Suit 57 of 1997, Court of Munsif II, Munger, that he needs to make special efforts to divest himself of these conditionings! After all he still has a myriad lifetimes to go before he becomes the Fully E lightened One whilst the Gyalwang Karmapa will attain Budhahood aeons before him! And strangely enough, the prognostications in this regard are that only a person born as an Indian can become the Buddha at any given period of history! Tibetan who hate Indians are millions of light years away from enlightenment! Karmapa khyen no!

"Old habits die hard," runs the hackneyed adage. This has be amply demonstrated by the irresponsible manner in which the Tibet Govt. in exile under the leadership of the Taala’i Lama has acted continues in its errant ways. It is because of its ineptitude that Tibet was run over by the Communist Chinese. It is precisely this which makes His Holiness a threat to the peace and security of India . Of course. the sermons he gives are beyond reproach, but he does not really practise what he preaches. 

The change in his stand from demanding total freedom of Tibet from Chinese occupation to that of accepting a working autonomous situation under the Chinese is well-known. This does not necessarily represent thr sentiments of many Tibetans and Khampas or eastern Tibetans who desire nothing short of the removal of the Chinese yoke they are being burdened with. Nor do the other traditions of Tibetan Buddhism want the hegemony of the Gelugpa tradition over them. Karmapa khyen no!

Shortly after his arrival in India , the Taala’i Lama had convened a conference of authentic Lamas in Dharamsala, H.P. This was well-attended by all the Heads of Lineages of the Tibetan tradition who had escaped to the sub-continent together with other Lamas of significance. A black and white photograph commemorating the occusion bears testimony to this wonderful event, the first and last of its kind, which took place in 1960. This was an attempt to consolidate Buddhists under the umbrella of an 'unitarian church'. It soon became evident that if put into practice, it would entail the assimilation of all the schools into the Gelugpa tradition. The movement met its natural death. Karmapa khyen no! 

Mr. Gyalo Thondub, the elder brother of the Taala’i Lama, however, under this pretext, went around collecting invaluable objets d'art from Tibetan refugees paying a pittance for them. Tibetans, who had just undergone the harrowing experience of the diaspora, desperately seeking to rally around their god-king, in all confidence, co-operated with H.H.. The Tibetan govt. in exile however, never cared to make known to its people an inventory of the articles thus collected nor did it ever clarify as to what might have happenned to them. It is common knowledge that these priceless thangkas, statues, ritual articles and so on, found their way to various museums abroad and the homes of private collectors, having been sold off for a large fortune. And all this under the watchful eyes of the Taala’i Lama! Surely this is an example of the malefeasance of the Tibetan govt. in exile towards its own people whose welfare is supposedly its prime concern! Karmapa khyen no!

Another telling incident, one which is even more serious in its implications, is the attempted coup between 1972-74 in Bhutan by the Taala’i Lama, his govt. and Ashi Yangkyi, the Tibetan consort of H.M. the late King of Bhutan. This conspiracy had been hatched by Mrs. Indira Gandhi in collaboration with the KGB and the Taala’i Lama. It is interesting to note that during the dispensation of the Soviet Union , the KGB effectively kept the Taala’i Lama in check and he was unable to do India any harm. The Nobel Peace Prize of 1989 awarded to him took place only after the disintegration of the USSR . Karmapa khyen no!

His Majesty on one of his visits to Tibet had been extremely enamoured by the beauty of this young lady. Exercising his royal prerogative he accepted her as his consort and brought her back to Bhutan . Ashi Yangkyi however, found it impossible to settle down in Bhutan for various reasons. Amongst these was the fact of her Gelugpa persuasion, those in Bhutan being Nyingma and Drugpa Kargyu. In the interests of the residents of the kingdom of Bhutan , she was then settled in New Delhi with her children, together with a bungalow and apple orchards being given her in Nainital overlooking the lake. 

The demise of H.M. in 1972 provided the Taala’i Lama, his govt. and Ashi Yangkyi just the opportunity they had been waiting for. Together they connived to annihilate the Bhutanese wing of the Royal Family with Her Royal Highness Ashi Kezang as its scion. Fortunately the attempt failed and H.M. Jigme Senge Wangchug was enthroned in 1974. This was followed immediately by the expulsion of some 2000 Gelugpa Tibetans suspect of owing allegiance to the Taala’i Lama. Those Tibetan refugees allowed to remain in camps in Bhutan were required to swear allegiance to H. M.

Karmapa khyen no!

The scenario which would have unfolded had the Taala’i Lama been successful in his attempts as above, needs to be critically analyzed. The Gelugpa tradition would have gained prominence there thus destroying the religious amicability extant in that kingdom. Moreover a Bhutan guided by the interests of Tibetan nationals would have contributed greater instability to the Indian sub-continent. H.H. Dilgo Khyent Rinpoche would not have enjoyed the patronage of the royal family the present spiritual luminaries of that kingdom would have be nowhere to be seen! All things considered, it was the blessings of Guru Rinpoche which prevented Bhutan from falling into the chaos which been planned by the Taala’i Lama and his power hungry and opportunist govt. Karmapa khyen no!

A bizarre incident which took place in the early fifties also deserves mention here. Sera with perhaps ten thousand monks, was one of the principal centre of Gelugpa learning in Lhasa . The zeal its monks show in their attempted defence of thier fatherland was highly commendable and shows clearly that national interests supersede the teachings of the Buddha as and when required. As the Chinese were tightening their on Tibet , the monks of Sera decided that they should do something protect their freedom. What they did then was that at dawn each morning their professors would sit in the main temple halls and receive back the ordination vows of the monks who would don military dress and go and fight for their freedom. Come evening, those who were lucky to be alive, would return and receive their ordination back from their Khenpos or professors. Unfortunately the entire effort was uncoordinated by Taala’i Lama and his cabinet just as the Khampas or east Tibetans had been left to their own devices to wage a guerilla war against the advancing Chinese. The monasteries of Sera, Ganden, and Drepung, had some other curious traditions as well. Called the'Dob-dobs', a group monks functioned in them, very much like the mafia of the modern world. Various other anomalies of monks who were bandits, monks were merchants and so on also existed! Can the Taalai Lama explain these in a meaningful manner? Karmapa khyen no!

There exists a stream of thought which would exonerate the Buddhist pontiff of the acts of commission and ommission committed by his govt. with the statement that it is his underlings who are responsible for all mischief, the Taala’i Lama totally above board. It is upto the discerning reader to apportion blame to where it necessarily belongs. Some contend that he is both the temporal and spiritual head of Tibet . Whereas it is true that he was the god-king of Tibet , it is simultaneously true that his domain extended only to the central, southern and western provinces of Tibet . The northern and eastern parts of what as known as the Greater Tibet, bound by religion and culture, but ruled by others, were never under his governance. Karmapa khyen no!

It does not seem that he is the spiritual head of the Gelugpa tradition, the one he hails from, either, this vesting in the person of the Gandaen Thripa. His Holiness is treated with deference by all Tibetans primarily because of the inertia of three and a half centuries of Tibetan history. An aura of inscrutability has been carefully constructed around the Taala’i Lamas ever since the Fifth ascended the throne. It is assumed that H.H. as an emanation of the great Bodhisattva of Compassion, Avalokiteshvara, can do no wrong. What he manifests is enlightened Buddha Activity which the ordinary person can never understand. This endows the Taala’i Lama with inordinate power, one which has been historically abused on numerous occasions some of which are highlighted in this work. The obfuscation exists to the extent that the ordinary Tibetan is totally unaware of the violence which ensconced the Vth. Taala’i Lama on the throne of Tibet and that their reign has been synonymous with sectarian persecution for the most part. Much is made of the magnificience of the personalities of the Taala’i Lamas, totally forgetting however, that he too is a human being and hence vulnerable as all humans are. Comparisons at least on two counts with the Gyalwang Karmapas, who was actually the first to use the title 'Gyalwa' or 'Gyalwang' meaning 'the Victorious One', prove the greatness of the latter. These are 1) his respect for the individual to freely choose one's persuasion and 2) the success they had in curbing the barbaricness of the Mongols. These are given below. Karmapa khyen no!

The Gyalwang Karmapas had been Gurus to the Mongol Emperors in Beijing the thirteenth to the sixteenth centuries. The first invited by the son of the great Genghis Khan was Karma Pakshi, the IInd. Gyalwang Karmapa. The Mongolian Emperor, acknowledged as an emanation of Manjushri, put him, the emanation of Avalokiteshwara, through many stringent tests to ascertain his capabilities. Hilarious accounts of this 'playful interaction' exist. One of them relates to the small beard sported by Karma Pakshi which was used the suspend him in midair. After this he swore that successive Karmapas would never ever grow a beard! The nett result of this was that the Khan emperor became a devoted disciple of Karma Pakshi. This status was enjoyed by successive Gyalwang Karmapas until the mid-sixteenth century through the seventh incarnation.

The VIIIth., Mikyo Dorje, refused point blank to go to Beijing , disgusted it is stated, by the hypocrisy which had become the order of the day. Karmapa khyen no!

The civilising effects the Gyalwa Karmapas had on the Mongolian court is well-documented. A supplication even runs, "You, who have subdued the viciousness of the Mongol Emperor: I supplicate you Karma Pakshi." Laws were promulgated by these disciple emperors in acordance with the teachings of the Buddha, and the Mongols transformed from a vicious and warlike nation to one being more civilised following set social codes. Karmapa khyen no!

Drogon Chogyal Phagpa, nephew of the Sakya Pandita, and one of the Five Sakya Predecessors also played an important role in this process when he was invited by Kublai Khan as his guru. He was also made the king of Tibet by an imperial edict which had remained in the possession of the Sakya ruling family until recently, when the Communist Chinese Govt. was able to obtain it from them. The Gyalwang Karmapas never sought political power for themselves, as is well-documented! Karmapa khyen no!

During these three centuries, the Khan emperors constantly offered to the Gyalwang Karmapas and the Sakyas, the option of declaring the Karma Kagya or the Sakya tradition as the state religion of the entire Mongolian Empire. It is documented that these personages repeatedly turned down this offer knowing fully well that had this been implemented, religious persecution would have become a norm which is exactly that which they wished to avoid. It was upheld by them that religion being a matter of conscience, an individual should be free to choose one's own persuasion! This is in direct contrast with the Taala’i Lamas as mentioned earlier! Karmapa khyen no!

It is unfortunate indeed that those who have composed the hagiographies of the Taala’i Lamas have consistantly overlooked the factor of their individual culpability. The blame for an untoward event has invariably been transferred from them to their subordinates or patrons, the logic forwarded that the social and collective karma of a particular period of time which induced, required or compelled the Taala’i Lama to express his enlightened activity in the particular way that he did! Karmapa khyen no!

From our perspective in modern history, it must be asserted that had the Vth. Taala’i Lama chosen to do so, he could have averted the inordinate bloodshed which brought him to power. Similarly, following in the footsteps of the great Masters of yore, he would not have let his govt. patronise the Gelugpa tradition at the expense of other traditions. For three and a half centuries Tibet has paid the price for this and now the entire Buddhist world is involved. Karmapa khyen no!

Not so long ago, ven. Dhragyab Kyabgon who lives and teaches in Germany has urged the Tibetan govt, in exile to effect a separation between religion and politics. This unfortunately has not been implemented. The Holy Roman Empire , headed by the Pope in the Vatican , was declared defunct by Francis II the Emperor of Austria in 1896. The world has no appetite for a Holy Tibetan Empire, headed either by the Taala’i Lama or the boy currently instated in Tshurphu, Lhasa , Tibet , as the XVIIth. Gyalwang Karmapa. Neither does the world have a soft corner for the aggressive fundamentalism which forms an integral part of the Gelugpa character.

Karmapa khyen no!

This then, is the background of the 'great apostle of peace'. Perhaps the Nobel Peace Prize Committee had absolutely no inkling of the above when it awarded H.H. the XlVth. Dalai Lama, name spelt incorrectly by them as well, this prize for 1989, thus placing him on an unassailable pedestal. It is more likely that they merely turned a Nelson's eye to the above, pressurised to do so by NATO and the CIA! Has he lived up to this onerous responsibility especially in the context of the Karmapa Controversy, is a question which will be repeatedly asked by this and future generations, and this the more so when at least half the Khampa or east Tibetans in exile are expressing their disaffection with him and his govt.'s policy. It really is so easy for easterners to dupe the west, isn’t it? Karmapa khyen no!

The issue of the recognition of H.H. the XVIIth. Gyalwang Karmapa needs to be viewed from the perspectives above. Whereas it is true that it is not possible for an individual to assess another accurately especially when the other is a Mahasattva, it is in accordance with the principles of modern democracy that each should be discerning about one's leaders, their actions and the results of their action. The Buddha himself taught so. Karmapa khyen no!

  It is clear from the outset that the Tibetan govt. in exile has basically been autocratic and one not necessarily concerned with the welfare of its people. In fact it is on ageing Buddhocracy struggling to maintain its relevance in a fast-moving modern world, and is clearly running out of steam. The problems concerning the current incarnation of the Panchen Lama confirm that the Taala’i Lama is hardly the Omniscient One. The option of spiriting his selection out of Tibet was never exercised by him, definitely because of his lack of foresight. What use is there now of crying over spilt milk? Or did he think that mountain of negative karma incurred by him in the Karmapa Controversy would not rebound back on him and his precious Gelugpa tradition? 

Karmapa khyen no!

'As you sow, so shall you reap?' Karmapa khyen no!

In the modern context however, where the world has become a global village, both accountability and transparency are required as also proof through action, not just words, of their commitment to the welfare of humanity at large. The Taala’i Lama has no fondness for the Royal Govt. of Bhutan, and of H. E. Kunzig Zhamar Rinpoche and ven. Tobga Rinpoche, who passed away Sep. 97, and who obviously enjoy H. M.'s confidence. Thus it was a foregone conclusion to expect that they would be even given a fair hearing by the Dewar zhung in Dharamsala, H.P. 

Neither would an Indian incarnation be acceptable not only because of racial considerations, but also because then the Karma Kagyu would automatically be steered away from any control the Taala’i Lama may wish to exercise on it. By recognising the boy in Tibet as the XVIIth. the Taala’i Lama has simultaneously defused a potential threat to him and his govt. The Khampas or east Tibetans, have also been deprived of a principal figure to rally around. Not much Dharma in the above, is there? Karmapa khyen no!

The crucial question here is that of possible complicity, now proved, between the Taala’i Lama, H.E. Tai Situ Rinpoche and the Govt. of the Peoples Republic of China in this affair primarily since this govt. has recognised Urgyen Thrinlay Dorje as the XVIlth. and instated him in Tshurphu with full honours. His Eminence Tai Situ Rinpoche had been prohibited from entering India because of his anti-Indian and pro-Chinese activities, currently under investigation by the Central Bureau of Investigation in India . The Congress Govt. of Sri Narasimha Rao had shown immense maturity in taking this action Aug. 1994. A full four years later, Mr. Jethmalani, Cabinet Minister for Housing and Welfare, transgressing his jurisdiction, compelled the Ministry of Home Affairs to revoke this ban. It is said that he was paid a handsome Rs. 10 million for this feat. A writ petition had been filed in the High Court, New Delhi Aug. 24, 1998 , in which this writer played a prominent role. The hon’ble High Court, New Delhi dismissed this petition and a Special Leave Petition is currently pending in the hon’ble Supreme Court of India. There is every reason to believe that H.E. Tai Situpa will once again be ordered to leave the country. Karmapa khyen no!

The same standards should also apply to the Taala’i Lama. This recognition, besides being a direct interference in the national security of India by foreign powers, has caused a serious law and order problem in Sikkim which has spilled over to New Delhi, and internationally to wherever the Karma Kagyu has its monasteries, Retreat or Dharma Centres. It is amazing indeed that the Govt. of India and that of Sikkim should permit foreign involvements in matters which are essentially Indian, specially since an Indian incarnation of the XVIIth. Gyalwang Karmapa has already been recognised by an authentic lndian Lamas. With the activities of the Taala’i Lama and H.E .Tai Situ Rinpoche already suspect and under scrutiny, both these govts. in New Delhi and Gangtok are exhorted to preserve the national integrity of India by installing the genuine Indian XVIIth. Gyalwang Karmapa in Rumtek , Sikkim , just as the Chinese govt. has installed its own version of this Mahasattva in Tshurphu. Karmapa khyen no!

It needs to be repeatedly emphasised that the last will and testament of the XVIth. Gyalwang Karmapa as presented by H.E. Tai Situ Rinpoche and upon which the Taala’i Lama has conferred recognition to the Sino-Tibetan boy, is actually a forged document? Even the ordinary person can see glaring differences in the stationery printing, and so on. Why has not the Taala’i Lama ordered forensic examinations of this document against existing known documents handwritten by the late XVIth. on personal stationery genuinely used by him? Is it because of a conspiracy to enervate the Karma Kagyu by splitting it into warring factions?

This cannot be ruled out especially as this tradition has now over 700 centres in India and abroad. The Gelugpas have very few to show in comparison! Is it because of an unholy alliance between the Taala’i Lama and the Beijing govt. functioning contrary to Indian interests? Or one between him and NATO and the CIA? Is it not that the Taala’i Lama and his govt. and administration have literally abused the hospitality of the land, people and govt. of India by conniving with a neighbouring country in the attempt to install a Chinese national in Sikkim and so destabilise it? Is this not 'seditious activity' as defined in U.S.Law? They are actually guilty of high treason! Karmapa khyen no!

By having created a schism in the Karma Kagyu Sangha, can the Taala’i Lama state with certainty that he has not committed one of the Five Inexpiable Heinous Offences for which he is automatically excommunicated in accordance with the vinayaor spiritual directives, enunciated by the Shakyamuni Buddha? Has he not broken his Vajrayana Covenants and hence neither he nor his ministers or administration may call themselves Buddhist any more? Or is the Taala’i Lama beyond the purview of the Three Vows and a law unto himself ? Karmapa khyen no!

Tibetan Review, the official organ of the Tibetan govt. in exile, has published a highly relevant article titled 'The greater significance of the Panchen Lama dispute' in its Aug. 1995 issue, written by one Tsering Shakya. Two quotes are extremely pertinent : Pg. 15, col. I, para 2: 'In Aug. 1989, the Chinese authorities announced a seven-point plan for the search, selection and recognition of the Panchen Lama,The first four points followed traditional religious practices.' Pg. 17, col. I, Para I : 'However, it is also not yet clear whether the boy selected by the Taala’i Lama is a part of a list of candidates compiled by a selection committee in Tibet or a new Lama who was found independently. It is not inconceivable that the official search part in Tibet submitted the list of candidates for the Taalai Lama's approval.' Karmapa khyen no!

The four points have been not been elucidated in this article, certainly for fear of cynosure. The second, is that candidates are short-listed for the selection of any authentic re-incarnation! The Taala’i Lama applied neither of these methods prior to the recognition of the XVIIth. Gyalwang Karmapa! If this is not an instance of dual values or hypocrisy then what is? Or is he beyond cynosure? Karmapa khyen no!

The events leading to the recognition of the Panchen Lama by the govt. of China , are testimony to the law of Karma. They clearly point to the fact that the Taala’i Lama is hardly 'The Omniscient One' as made out to be by his followers. If anything, they clearly highlight his limitations! Karmapa khyen no!

If the Taala’i Lama is to maintain any credibility in the modern world he is going to have to answer these questions openly and rationally. Otherwise those who follow him blindly will not be credited with th judicious use of their discerning powers. One thing is for certain - th Karma Kagyu will not die out! Karmapa khyen no!

II

"May all beings be happy and possess the causes of happiness

May all beings be free from suffering and its causess;

May all beings experience pure happiness, unadulterated by suffering;

May all beings live in harmony with each Other, free from attachments and hatreds!"

It is so easy to say the right things but when it comes to putting the into practice it becomes a totally different matter. Few in the west are aware of a western incarnation of the late ven. Kalu Rinpoche, one who is being relegated to irrelevance just as his father had been earlier. Th boy has been recognised and enthroned as such by ven. Lama Rinche Rinpoche of Mungpoo, Darjeeling , the very same person who had done so for the Indian incarnation of the XVIth. Gyalwang Karmapa. This boy however, is being spurned by the Sonada establishment the reasons for which are not difficult to ascertain. This incorporates the fact tha Tibetan hegemony over Himalayan Buddhsim would be weakened! Karmapa khyen no!

The discerning understand that a western incarnation of Ven. Kalu Rinpoch would hold greater relevance in Europe ? And why should Europe b denied of its own Bodhisattva in favour of one from Asia ? European disciples of ven. Kalu Rinpoche would definitely be happy to have the present Kalu Rinpoche run his monasteries in the east. Or perhaps they could share the responsibilities of serving the Dharma. However, there exists no reason as to why their beloved teacher inhabiting a Caucasian form - one from amongst them - be relegated to the wayside! Is it that westerners have no confidence in themselves and each other, and must turn to the east for confirmation? Karmapa khyen no!

The Indian Khyentse incarnation was similarly ignominously scuttled out from his three year retreat in 1979, leaving him spiritually crippled for life. The most amazing part of this is that this was done by the Ven. Kalu Rinpoche, Retreat Master cum abbot of that monastery, recognised as none other than an incarnation of Jamgon Kongtrul Lodhro Thaye. In 1976 it was he who had himself directed this aspirant to do this retreat when it reconvened in 1979. When the time for this came, all the pleas of this young pilgrim fell on deaf ears. He was shunted out in favour of Tibetans and Bhutanese. Karmapa khyen no!

Himalayan Buddhists know that the Khyentse-Kongtrul relationship has been one of the most sacrosanct during the last 150 years. They have been Lamas, companions and disciples to each other. Moreover, this Indian pilgrim had in his previous life been the heart-son of the XVth. Gyalwang Karmapa, to the extent that he was almost incorporated as one of the Lineage Lamas of the Karma Kagyu had it not been for a stray incident dating back a hundred years or so during the lifetime of his predecessor Jigme Lingpa. Apparently this mahasiddha had done something contrary to Karma Kagyu interests. He had moreover, played a crucial role in the upbringing of the XVIth. Tibetan Masters obviously have short memories! Karmapa khyen no!

Not surprisingly, a western engineer was similarly shunted aside! He had spent there precious years of his life converting Sonada monastery from a dingy dump to a modern complex. He had been promised a three year retreat during this period. However, when the retreat was due to start in 1979, Jeremy Morrell was not included in the list. Nor were arrangements made for

him abroad as an expression of gratitude for his services rendered unstintingly! Karmapa khyen no!

The Karma Kagyu thus definitely has a problem, in that it finds itself unable to acknowledge that its Bodhisattvas have by choice opted to be reborn away from the Tibetan environment. Three instances have already been mentioned. A fourth, that of a young American being similarly neglected needs to be mentioned as well. 

‘Full many a flower is born to blush unseen

And waste its sweetness in the desert air.’

How many more lives will similarly go to waste before the Karma Kagyu heirarchy wakes-up to the realities of the modern world? We are not sacrificial pawns on the alter of Tibetan nationalism! Karmapa khyen no!

The message is loud and clear: The lives of hundreds of non-Tibetan Bodhisattvas are of little consequence in the larger context of Tibetan Nazism! And amazingly, all this is happenning on the strength of the money they receive from us! What an insult is this to the rest of the world! Is it that we are that stupid? Karmapa khyen no! 

Westerners are therefore exhorted to take care of their own trulkus or incarnate Bodhisttvas, as Tibetans are not going to do so for them. Tibetans are concerned only about themselves, their monasteries, their people in Tibet . They are excellent at public relations and the exploitation of the naive is their normal way of life. And why not, when westerners and these days, Chinese Buddhists, present such soft targets? An old Indian adage runs : 'They have two sets of teeth - the one for showing, a bright set of two; the other for chewing with!' Surely Tibetan Nazism is hardly a cause worth supporting, when with that same amount of time, money and energy, an inordinate amount of good can be done for the furtherance of the Dispensation in the west! Karmapa khyen no!

A telling incident is mentioned in the India epic Ramayana. in this context. There was a scholar-saint known as Ashtavakra, ashta-eight, vakra-deformed. He was deformed in every limb from birth. Once he visited the court of King Janaka known as 'videha' - the person who had transcended samsara. The king and his courtiers burst out into laughter upon seeing him. It was then the sage's turn to guffaw. This naturally left the king and his courtiers nonplussed. When questioned of the reasons of his bemusement, the sage replied that he had heard an inordinate amount concerning the erudition and realisation of King Janaka, but was amazed to find that even he judged people by their appearance rather than their inherent worth! Karmapa khyen no!

One really wonders as to why H.H. the Taala’i Lama is disinclined to recognising more than one incarnation of the same Bodhisattva when it is fully in accordance not only with Buddhist scriptures, but also in practice as has been the case with the Jamyang Khyentses and Jamgon Kongtruls. If for the Tibetan leadership the inertia of the past is of such great importance, then should they not be relegated to that period of history to which they belong? It is understandable that the diaspora has been traumatic for the Tibetan consciousness, thrust out as they have been from a feudal structure centuries old into the modern period of history. And in spite of all the wonderful things they might say or do, their outlook remains medieval. They are thus an anomaly in the modern context, one which only western Buddhists can rectify. Karmapa khyen no!

It is unfortunately true that most Westerners who crave after the east have not necessarily a proper understanding or appreciation of the various forces which have shaped them or Asia . In spite of all the supposed lacunae in Christianity, it must be held responsible for the emergence of an orderly society, of humanism, democracy, adult-franchise, equality and so on. And in spite of the much vaunted philosophies of the east, their traditions have consistently produced greater disorder and instability not to mention the consistent violation of human rights in all its perverse forms. Karmapa khyen no!

The Tibetan Review, April 1998 has published a book review by Mr. John Billington on pg. 23. Referring to The Struggle for Modern Tibet - the autobiography of Tashi Tsering, by Melvyn Goldsrein, the first para in the central column reads:

‘Polyandry and the peculiarly Tibetan mode of homosexuality were never a problem; in fact he is grateful for the patronage bestowed on him by his homosexual monk-official lover. A brief spell as a chola or clerk in the Potala treasury where he personally witnessed the graft and corruption [both monk and lay officials just took what they wanted.... The officials and their families would come in and take anything they fancied” from the taxation of the poor] made him one of the minority of Tibetans who welcomed the change that the Chinese invasion of Tibet brought. And what they brought [in the early years at least] was efficiency, zeal, dedication and political idealism.’

The extent of sexual abuse of children in the monasteries of the Taala’i Lama has to be experienced to be believed. This constitutes their rite of passage into the noviceate. For their favours, these children progress in the monastic order. Many also get paid for their services. This is a vicious cycle as as they mature, they too exploit new entrants.

The National Human Rights Commission in India was made aware of these violations of human rights but to no effect. When paedophilia is being condemned and exposed the world over, after the discovery of the Belgian girls incident, why is it that the same residents of the north are not taking a principled stand in this matter vis a vis the Taala’i Lama and other Tibetan followers of his. If anything, they should all be summarily castigated! Karmapa khyen no!

Western Buddhists therefore need to wake up to the realities of their own existence, their heritage, their culture, their traditions, and if within this complex matrix the teachings of the Buddha may find their expression, then it will be possible to state that the Dharma has actually grown roots in the west. The Tibetan presence is similar to patches on a coat and does not signify integration. The west is required to take charge of its own evolution; it must take charge of the education and upbringing of its own Bodhisattvas just as Tibetans are taking care of their own interests obviously at the expense of everyone else, the west included. Karmapa khyen no!

The Gelugpas in Dharamsala have consistently been critical of non-Gelugpa Masters who mainfest Buddha Activity in variegated ways. The most recent victim of their cynosure has been Ven. Sogyal Rinpoche, the founder of Rigpa an international Buddhist Organisation. Earlier when Ven. Trungpa Rinpoche was alive, he was invariably criticised for his mahasiddha behaviour. Although the Tibetan govt. in exile has yet to go to the extent of issuing 'fatwas', it cannot be commended for having set itself up as a judge within the Buddha's Dispensation. The situation bears striking similarlity to 'seeking the mote in one's neighbour's eyes when there exists a beam in one's own' decried by none other than Jesus in his Sermon on the Mount. Is peaceful coexistence so difficult for the Gelugpa consciousness? Karmapa khyen no!

This is merely characteristic of the arrogance of Gelugpas who would have the world believe that they are the sole custodians of authentic Buddhism. For them, the history of Buddhism starts with the advent of Je Rinpoche or Tsongkhapa the Great. This perspective completely overlooks the fact that the Buddha Shasana had been in existence throughout the world for two thousand years prior to him. Nor are they willing to concede the relevance of the Sadgurus Je Tsongkhapa had, drawn from the other traditions of Tibet , each with a rich history of countless saints and scholars. Anyone who has visited monasteries of the different himalayan traditions in South Asia will not have failed to have become aware of a heaviness pervading the atmonsphere of any Gelugpa monastery, missing in those of other traditions. Moreover, the expressions and behaviour of its monks reveal a level of stress and unwholesome not evident elsewhere. Karmapa khyen no!

It is rather amusing to note that after the runaway best seller 'The Tibetan Book of Living & Dying' by Ven. Sogyal Rinpoche, the Taala’i Lama gave discourses in New Delhi on the same theme in Siri Fort auditorium Oct. 14, 1995 . The event was sponsored by the Tushita Mahayana Centre of Ven. Lama Zopa Rinpoche. Similarly subsequent to the publication of ‘Buddhism and Christianity - a comparative study and other selected essays by this author’ in 1996, the Taala’i Lama published a book on a similar topic. This was given rave reviews in Buddhist magazines. The work of this writer went totally unnoticed. This is typical of the insecurity of the Gelugpa psyche! Stated simply, they lack originality! Interestingly, Ven. Zopa Rinpoche in his previous incarnation had been a sincere Nyingma practitioner of the Mindhrol Ling tradition. It is not clear as to why he adopted the Gelugpa school this time around. Karmapa khyen no!

Reports also mention of a concerted attempt on the part of H. E. Tai Situ Rinpoche through which he is literally handing over the sovereignty of Kham or east Tibet to the Chinese govt. It seems that his followers have signed a document to the effect that eastern Tibet has been historically a part of China . This has naturally caused consternation amongst other sections of the Tibetan populace who are not similarly inclined! Karmapa khyen no!

He is moreover, being investigated by the Central Bureau of Investigation in India for the purchase of hundreds of acres of land for the construction of a Chinese centre near Gurgaon, Haryana. These lands had been purchased by him through fictitious transactions in which he had himself claimed to be and Indian citizen! And still he moves around with his head and shoulders held high, duping the world! Karmapa khyen no!

And finally the media which is owned and run by the govt.in Dharamsala. It is clear that it is there strictly to promote the interests of the govt. as distinct from the people it draws its relevance from. The Tibetan Review in English, She-Jha in Tibetan, one in Hindi, The Tibet Journal and The Library of Tibetan Works and Archives - they are all fulfilling their responsibilities commendably. To state one instance is the coverage being afforded to a case for damages instituted against Ven. Sogyal Rinpoche as mentioned earlier, to which the Nyingma community has taken umbrage. 

The functioning of The Tibet Journal and The Library of Tibetan Works and Archives also deserve comment. In 1989 this author had submitted his translation of the Lojong Dho Dun Ma for publication to the LTWA. Subsequently it had been mutilated beyond recognition by a supposed ‘scholar of Buddhism’ beyond recognition and scheduled for publication under the name of its original author. Due to the blessings of Guru Rinpoche the translator was able to get hold of the doctored manuscript before it went to the press and withdraw permission for the publication of this work. He went ahead and had it published on his own later. A second floppy edition iwill shortly be available, titled The Seven Components of the Training and Purification of Consciousness’. Clearly the accuracy of their presentations needs to be questioned!

Karmapa khyen no!

It is only too evident that there exists an inordinate amount of confusion in the emergence of modern Tibetan nationhood for which the rest of the world has no concern. The message shines bright and clear'. The developed world is hungry for the Buddha Dharma; nationalism either Tibetan or Khampa does not form the epicentre of their existence. Tibetans need to understand this and stop getting other nations to help them solve their problems. Empathy, sympathy or compassion does not require the non-Tibetan to merge one's identity with that of Tibetans, who will always discriminate against one since they are rabidly racist! Does not each nationality have its own aspirations and circumstances unique to itself? And should these be made subservient to the demands of the Tibetan psyche? The answer is an emphatic 'NO!' Karmapa khyen no!

PTI, in its report dtd.  Oct. 16 95 covering a meeting of Tibetans which had been convened in New Delhi , states:

'It was due to India only that after 36 years, we are the most thriving community in exile today. Now we can even help our men in China "whenever needed", says Wangdi, the Health Minister of the Tibetan govt. in exile.’

The question then arises as to how many if any Tibetans are paying income, gift, or wealth taxes ? The Income Tax Dept. is therefore urged to investigate the income and their sources of these successful Tibetans and ensure that they are living as honest residents in India . Moreover massive amounts of dollars are being remitted to them in India from abroad, and seemingly no one knows details about them, nor are they taxed. Karmapa khyen no!

The other issue is the modus operandi through which help is sent to Tibetans resident in China , from relatives and friends living in India . This is for the CBI to examine minutely, as it is clear that violations of FERA are being made to send such help to China . There is bound to exist a 'havala' trade in foreign currencies and precious metals with the porous Indo-Nepalese border a boon for their clandestine trade. The CBI knows of the above! Why are the Central and various State Govts. in India not doing anything about this? Karmapa khyen no!

The accomplishments of successive Taala’i Lamas and the Lhasa govt. need also to be compared with those of other known examples of Buddhist governance. The reign of the Dharma King Ashoka, third century B.C.E. in India is an outstanding example of the possibilities of enlightened rulership. It is documented that the king, moved deeply by the inordinate amount of blood shed during his campaign against the kingdom of Kalinga subsequently abjured violence becoming an ardent follower of the Buddha. Ashoka is known as the Great for his sagacity as an emperor and the efficient and equitable administration he established throughout his empire. His emissaries had reached as for as the Caspian Sea in the west and the Indo China Sea to the east. He emphasised religious amity and it is unfortunate that he did not have a recognised incarnation as there have been in Tibet such as the Taala’i Lama! Karmapa khyen no!

Amongst his many edicts on this topic, the one in the Shahgadi Edict stands out conspicuously:

“Do not disparage other religions and praise your own. You will hurt your own tradition by doing so!” Karmapa khyen no!

Tibet too has had the benefit of such enlightened rulers. The social and legal code instituted by King Song Tsaen Gampo in the sixth century C.E. was characterised by its conformity with the Buddhist canon. During the reign of his grandson, King Thri-song De'u-tsaen, the Dispensation of the Buddha found its full expression through peaceful means in the himalayan kingdom. The discerning reader is left to compare these with events in Tibet since 1642 C.E. when the Taala’i Lama, the Great Fifth, ascended the throne in Lhasa as also with the disharmony currently engineered by the XlVth. Taala’i Lama! Karmapa khyen no!

It does need to be emphasised at this juncture that the information above derives primarily from authentic Masters of the non-Gelugpa traditions. It is clear that these issues exist as an integral part of the non-Gelugpa Tibetan psyche and when members of the Nyingma, Sakya and Kagyu communities interact amongst each other or within themselves, it is understood that these issues amongst many others are known. They exist as an undercurrent and this is perhaps the first time that the information has been collated into a coherent exegesis, and one particularly in a modern language. Karmapa khyen no!

Is it not clear then that the ascension of the Taala’i Lama to power in 1642 C.E. actually ushered in an era of obscurantism which has continued into the modern world? When the Taala’i Lama makes a public statement to the effect that there can only be one Karmapa at any given time, and that too must be the person he has declared to be so, irrespective of any and all other considerations, surely this is not only contrary to the teachings of the Buddha, but an attempt by the pontiff to exert his hegemony although questionable, upon the international Buddhist community? And to what end ? Certainly he has not increased in stature by the manner in which he has handled the Karmapa affair? Rather, has he not succeeded in his supposed infallibility being openly questioned ? In other words he has risen to his level of incompetence! Karmapa khyen no!

Applying the teachings of the Buddha strictly to the Taala’i Lama and his accomplices in the Karmapa Affair, one would find that they are all 'Dam. Nyams.' - those who have broken and lost their Vows. It is unfortunate that the Himalayan Buddhist clergy has purposely kept its following uneducated in the Dharma so that it may manipulate them at will. Hence, the Taala’i Lama and his govt. is now preparing to transmit the Kalachakra teachings in Sillguri Dec. 1996, even though he no longer enjoys the sanction to do so in accordance with the spiritual directives of the Buddha Shakyamuni in the Sutras and the Tantras. Hence, no blessings will accrue to the faithful who might flock around him then, and who too will qualify as 'Dam. Nyams.' like their illustrious Master. In essence, the entire exercise will be reduced to one of making money under the garb of the Dharma. The 'Pho.Brang.' or palace being constructed for his residence in Siliguri will subsequently become a command centre for the perpetration of subversion by him and his govt. in north-eastern India , Nepal and Bhutan . Chinese infiltration will markedly increase as well. Karmapa khyen no!

What then is the relationship between Buddhists and the Taala’i Lama?

1. As the acclaimed god-king of Tibet , his power and that of his Dewar zhung or Lhasa govt., was supreme in central, southern and western Tibet , prior to the Chinese take over which occurred due to the former's incompetence! His jurisdiction stops there.
2. The eastern and northern regions of what is termed 'Greater Tibet' was never under his domain, these regions having been sub-divided into small kingdoms or principalities each with its own king or chieftain.
3. The Taala’i Lama is also not the head of the Gelugpa tradition of Himalayan Buddhism, not to mention him enjoying such a status vis a vis the other traditions.
4. Every school of Himalayan Buddhismhas its own leader interms of the Head of the Lineage: The Nyingmapas were primarily sub-divided into six major monastic universities; the Sakya into three; the Kagyu into its Four Major and Eight Minor lineages; the Gelugpas into the three principal monasteries near Lhasa and Trashi Lhunpo the fourth, the seat of the Panchen Lama whose spiritual authority actually superseded that of the Taala’i Lama.
5. Tibet was lost to the Chinese because of the obscurantism of successive Taalai Lamas and their govts. in Lhasa In spite of this they were treated with deference by all the residents of Tibet .
6. Currently the Taala’i Lama is the god-king of Tibet in exile, as also is his govt., both of which have no kingdom to govern.
7. It is true that a large number of Tibetans still treat them as such, both those in exile as also those in their fatherland; but this is of absolutely no relevance to the non-Tibetan Buddhist who each has one's own political loyalty.
8. The Taala’i Lama and his govt., are also of little relevance to the aspirations of the Khampa or east Tibetan populace.
9. There is no requirement of the international Buddhist community to owe any allegiance to the Taalai Lama and his govt. based in Dharamsala, H.P., India .
10. Yes, he may be accorded his rightful place in terms or erudition and spiritual accomplishments by individuals who perceive from this point of viewThis is the individual's prerogative, and decidedly similar to the manner in which Roman Catholics m regard the Holy Father in Rome; the Orthodox their various Patriarchs; followers of the Church of England, the Archbishop of Canterbury; the Hindus their Shankaracharyas; and so onBut not one of these august holders of office possess anymore than moral power over their followings; they no longer require political loyalty from them.
11. The attempt of the Taala’i Lama and others is clearly not only the exercise of religious authority on the international community; the demand is for racial and political loyalty as well, in spite of any and all considerationsAnd there exists no earthly reason whatsoever why a German should owe any such loyal to the Taala’i Lama for example; a British subject to any other than H.M. the Queen of England; an Indian
12. to any but the Tricolour; and an American to the Taalai Lama but not to the Stars and Stripes.
13. Is it not therefore a compulsion for the non-Tibetan to let the Taala’i Lama know the exact context in which the pontiff is pertinent? And where his diktats must be construed as meaningless ?
14. Is it not correct therefore, for the international Nyingma community to be ruled by its own concerns and requirements through the person of its Head, HH Penor Rinpoche; the Sakyas through HH Sakya Thridzin Rinpoche and others; the various Kagyu traditions through their individual Holders of Lineages; and the Gelugpa through the person of the Taala’i Lama, Panchen Lama, the Ganden Thripa and others? And these delineations are now required to be made clearly to prevent the interference of the one in matters which concern others, otherwise the Karmapa Affair will find its recurrence elsewhere in space and time!
15. Why should the west accept the imposition of a Tibetan Karmapa upon it, who exists behind the'bamboo curtain'? Why not one who is non-Tibetan and more aware of the modern psyche? Why must the Tibetan incarnation of VenKalu Rinpoche be promoted by his Tibetan-Bhutanese following, while the west is deprived of its own european incarnation of the same enlightened master?

Clearly it is the obscurantism promoted by the Taala’i Lama and people who view the world similarly, which is responsible for this! Hence such people lose their relevance when they presume the impossible from other nations ! Karmapa khyen no!

It is clear from the above that the Taala’i Lama and his govt. have no relevance as far as the national aspirations of non-Tibetans are concerned, even though some may look upon him as their Sadguru, which is an individual parameter. Every nation is required to take care of its own interests governed by its own constitution. As far as India and particularly Sikkim is concerned its spiritual or political welfare cannot be passed on into the hands of a person who is not Indian for reasons which are obvious. Karmapa khyen no!

It thus becomes incumbent on the Govts. in New Delhi and Gangtok to protect its national interests. There exists at least one example where a particular Sikkimese boy was recognised as a the incarnation of Matrul Rinpoche by the Taala’i Lama. The boy's family made representations to H.H. in Dharamsala and persuaded him to recognise another boy to take on the spiritual onus of the Taglung Kagyu tradition, contending that they required the boy to carry on their dynasty. And the pontiff acceded to this request. Names are purposely withheld to protect privacy. Surely this could be done in the instance of the Gyalwang Karmapa as well, more particularly because the current recognition is based on a possibly forged document! Why then, these double standards? Karmapa khyen no!

Evidently there exists a lack of political will in various govts. in India to work out a proper solution to this problem. Ideally the Govt. of Sikkim should form a panel of high incarnates such as H.H. Do Dhrubchhen Rinpochhe, H.E. Bheu Gharwang Rinpochhe of Zurmang, both Sikkimese, and hence owing loyalty to the Indian flag, to investigate the matter of the recognition of the XVIIth. Gyalwang Karmapa, the apparent forgery; the suspected sabotage in the premature death of H.E. Jamgon Kongtrul Rinpoche, who incidentally too was a Sikkim subject; and other ecclesiastical matters of state and national impor tance! Other Rinpoches of high-standing from West Bengal , Ladakh, Himachal an Arunachal, of Indian origin could also be requested to be on this panel When India has its own sons competent to lead it, why should it refer to foreigners for spiritual guidance and leadership. Moreover Sikkim should be immediately sealed off to any and all whose loyalty to the Union of India is suspect irrespective of whoever they may be, just H.E. the Tai Situpa had become a persona non grata in India. Indian who are Buddhists are Indians first. Their political, and social obligation do not expect them to consort with foreigners, although the latter may be their spiritual Gurus, but that is only as far as it goes. The same concerns govern the lives of Buddhists of other nations. Karmapa khyen no!

It is clear from the above that Tibetans are clearly out of step with the modern world, and the Dharma, their existence a product of a turbulent history not shared by any other nation. The selection of the XVIIth. Gyalwang Karmapa by the Taala’i Lama was highly unskilful in that it bye-passed established procedure in toto. It is not a statement of the truth in accordance with the Dharma taught by the Buddha. Rather it is based on every other consideration such as politics, racism, sectarian prejudices and hatred, the love for power, the greed for money, and so on! Hence it is now the moral obligation of each and every thinking individual with a conscience, and with concern for the national integrity of India , to tell the Taala’i Lama that his antics are no longer welcome. He should forget that he was ever a king and get down to living like a true saint, if he is one! Karmapa khyen no!

THE CONCEPT OF PEACE IN BUDDHISM

by Professor Hajime Nakamura

1. The Peace Concept of Early Buddhism:

The concept of "peace" is expressed with the word 'Santi' in both the ancient and modern languages of India . As santi is described as the ideal state of man in Buddhist literature, we can say that Buddhism has aimed at peace in its long history.

The principle of action in relation to others in Buddhist ethics has been regarded as benevolence (maitri) which might be defined as love in its pure form. The most conspicuous illustration of it is the love of a mother toward her children.

"Just as with her own life

A mother shields from hurt her own her only child -

Let all-embracing thoughts for all that lives be thine,

An all-embracing love for all the universe

In all its heights and depths and breadth, unstinted love,

Unmarred by hate within, not rousing enmity."

(Suttanipata, wl4, 150)

For those who endeavour to practice benevolence there is no discrimination.

'With all am I a friend, comrade, to all,

And to all creatures kind and merciful;

A heart of amity I cultivate,

And ever in good-will is my delight.'

tr. by Mrs. Rhys Davids.

Even to our enemies we shold be compassionate. Sariputta, the Elder, is said to have expressed himself as follows :

"Cherish compassion even to your enemy,. Pervade everywhere with the mind of benevolence! This is the teaching of the Buddha."

(A verse cited in the Milindapanha, ed. Trencker, p 394).

The peace concept of Buddhism was established on the basis of the spirit of benevolence.

Shakyamuni deplored that the peaceful life of common people was seriously damaged owing to the conflicts of various states which occurred in the days of the rise of Buddhism. People seek riches; kings want the expansion of territories.

Majjhimanikaya, vol. 11, p. 72 Gatha:

The king having forcibly conquered the earth,

To the shore of the ocean, holding the land

This side of the sea, may yet still unsatisfied

Hanker after the further side also

tr. by Mrs. Rhys Davids

For that purpose kings begin warfare, and trouble common people with distresses and damage. They oppress their subjects arbitrarily with strong sovereignty. In these respects kings are not different from robbers.

"The ksatriyas on the throne are just like serpents. When they get angry, they inflict punishments upon common people. So try so that they will not be resented, and that you may keep your life in safety."

Samyutta-Nikaya, vol 1. p. 69 Gatha.

Shakyamuni withdrew himself from the reign by kings as far as possible, and aimed at establishing an ideal society (Sangha) among reclused, thereby ameliorating society at large under the spiritual influence of Buddhism. He was not a politician who wanted to improve society with political power, nor a demagogue who used the passions of the populace for his own interests. He made much of the spiritual and moral influence by persuasion which one man wields over another, and aimed at social amelioration by non-violence. The order founded by him never resorted to punishment by power in contrast with the orders of other religious. The punishments inflicted by the Buddhist order, upon its members when they perform misdeeds are based upon the voluntary agreement of the punished. Punishments were not extended to those who wanted to leave the order.

Such a thorough going pacifism makes Buddhist ascetics keep aloof from military affairs. According to the rules ordained by the order of early Buddhism, monks should not see armies. In case of special reasons they may put up in the army for two or three rtights, but not more. Even while they are putting up, they should not see the parade or exercises of the army. Pacittiya, 48-51.

To the secular world, they advocated the ideal of realizing peace. Politics should be advanced "without killing, without hurting, without making conquests, without becoming sad, without making sad, only complying with the Law (dhamma)."

(Samyutta-nikaya, vol. 1, p. 26: the Chinese version of the Samyukta-gama, Vol. 39, Taisho, vol. 11, p. 288c).

Early Buddhists made efforts so that wars would not occur, and persuaded monarchs to that effect. When Ajatasattu, the king of Magadha wanted to attack the Vajjis neighbouring to it, and sounded out the opinion of Shakyamuni through his minister, Vassakara, he admonished him not to wage a war. (Mahaparinibbana-suttanta, and the Chinese versions corresponding to it.)

To prevent military invasion by means of spiritual inculcation, however, was of limited power.

In order to maintain peace over a wide territory, powerful sovereignty and well-established social organization are needed. These were realized by King Asoka in later days.

excerpted from The Maha Bodhi Japan Number 1995 pgs. 24-25

The Taala’i Lama and the warring factions of the Karma Kagyu have much to learn from the above. Using the above as a standard, it is evident that they are blatantly conspiring against the Buddha Shasana! Nor can the remainder of the spiritual leadership of the Tibetan community be exonerated for their inaction in this matter, as they have failed to stand up for the righteous, as have saints in the past! Applying the dictum 'Silence means consent', Their Holiness Sakya Kyabgon, Penor Rinpoche of the Nyingmapa tradition, Drighung Chetshang Rinpoche and the Gyalwang Drugchen Rinpoche must each bear collective and individual responsibility for this imbroglio to ever have taken place. For had they taken a joint stand in this matter, and they may still do so, the Karmapa Affair would never have taken such grotesque turns, One thing is certain - if today the Karma Kagyu has been destabilised, tomorrow it will be their turn! Karmapa khyen no!

Is it not amazing that Himalayan Buddhists who uphold the authenticity of the principle of dependent origination and invoke its verity at almost every juncture, have themselves failed until now to realise that the good of the one entails the good of all, and harm to the one endangers all. If anything they have to learn from the modern world is the application of this principle of symbiosis ! Karmapa khyen no!

The International Kagyu Association.

This association can play an exceptionally relevant role in the evolution of the Karma Kagyu sangha given far-sighted leadership. Initially, it needs to divest itself of any illusions it might have of representing the entire gamut of the Dhagpo Kagyu and confine itself to the Kamtshang lineage. Secondly, it will need to be a totally apolitical and non-racist forum where the concerns of the Karma Kagyu may be freely addressed, much along the lines of the Vatican . Thirdly, it will need to delineate its separation from any political involvements and apply this strictly, expelling members who violate this sacrosanct principle in spite of their status. Fourthly, this association may invest itself with the power to reinstate the title of Hu thu tho to H.E. Kunzig Zhamar Rinpochhe with all its privileges including the Red Vajra Crown. The Taala’i Lama and his govt. would then be informed of this particular action accomplished by the will of the Karma Kagyu sangha which naturally would supersede the obscurantism of the Dharamsala govt. in toto. 

This association will include amongst itself a high ranking committee comprising individuals known for their loyalty to the Black Vajra Crown, for the recognition of future incarnates irrespective of whether they possess mongolian features, aryan, or any other, as also multiplicity. It is clear that half of the problem in Tibetan Buddhism arises from the unwillingness of the Taala’i Lama, H.E. Tai Situpa and others to acknowledge the existence of multiple and non-Tibetan incarnations which is contrary Buddhist theory. 

This committee will also investigate the possibilities of sabotage which brought about the premature demise of HE Jamgon Rinpoche from amongst us, as also the authenticity of the purported last will (or wills) of the XVIth. Gyalwang Karmapa. This association will thus vest itself with the power to confer the title of the Gyalwang Karmapa on the individual(s) it considers to be authentic without any reference having been made to any govt. or head of state. It is unfortunate that Tibetans are too preoccupied with problems peculiar to them as a nation and it will come as a challenge to their farsightedness to join and participate in the leadership of such an organisation. Karmapa khyen no!

THE KARMAPA CONTROVERSY- its implication for India .

Independance of India has brought with it its own peculiar problems of national security in terms of various secessionist movements. The presence of international intelligence agencies in the country and through them interference in our affairs, has since become an integral part of modern Indian life. The key factor in the face of all these odds to our survival as a nation depends upon the political will of our peoples so-called, in actuality that of our political leaders.

In this particular context, the track record of our country and leadership has been abysmal. Even 48 yrs. after independence, our national security remains threatened from various elements, undoubtedly abetted by these foreign agencies. Examples of these are too numerous to cite such as the recent aerial arms-drop in West Bengal, in which amazingly, the British Govt. was involved, and in any case, are dealt with constantly by the national media. A refrain consistently heard is that if the armed forces were permitted to do their job by politicians, most of the low intensity wars being fought in the country could be brought under control within a fairly short period of time. However, it suits the needs of those who run governments to maintain a state of instability, its rationale obviously escaping the ordinary Indian, considering the enormous wastage of resources both human and material which naturally accompanies such situations. Hence, the years subseqent to Independance, may well be termed The Wasted Years as Mrs. Nayantara Sahgal, niece of none other than Jawahar Lal Nehru, terms them! Karmapa khyen no!

During the last three years, since 1992, a similar threat of destabilisation has emerged, one however, coming from the least expected segment of residents of this sub-continent. The national media has been covering this in fits and starts, terming it The Karmapa Controversy. Its nativity may be traced back to the untimely demise of His Eminence Jamgon Kongtrul Rinpoche in a mysterious car crash near Siliguri in West Bengal , April 25, 1992 . His Eminence was one of the Four Principal Lineage Holders of His Holiness the XVIth. Gyalwang Karmapa of Rumtek in Sikkim , and was scheduled to visit Tibet later that summer to verify the supposed Karmapa incarnation near Lhasa . The circumstances of this accident were never investigated by the Govt. of Sikkim which is primarily responsible for its subjects, nor by His Holiness the Taala’i Lama and his so-called govt. in exile, especially because of the impor tance of the person who had been killed or even murdered. Karmapa khyen no!

What happenned subsequently is generally known throughout the world. His Holiness unilaterally extended recognition to one Urgyen Thrinlay Dorje, a boy of Tibetan origin, resident in the Autonomous Region Tibet of the Peoples' Republic of China, as H.H. the XVIIth. Gyalwang Karmapa. The grounds of his decision and the haste with which he made it from Brazil bye-passing all established procedure, are both specious, as also the authenticity of the last will and testament of the XVIth. Gyalwang Karmapa which was never verified forensically. Not did this Nobel laureate care to short-list possible candidates and put this boy or others through the rigours of various tests established by tradition to ascertain the correctness of his selection as he himself had been put through a half century ago; prior to his enthronement. Karmapa khyen no!

This has resulted in a vertical schism within the Karma Kagyu tradition of which the Gyalwang Karmapas have been the head since the 13th. century, into two rival groups. The first of these is led by His Eminence Kunzig Zhamar Rinpoche and his cousin ven. Tobga Rinpoche married into the Royal Family of Bhutan, who passed away Sep., 1997; the other by Their Eminences Tai Situ and Gyaltshab Rinpoches. These three together now constitute the Lineage Holders of the XVIth. Gyalwang Karmapa. Events since have taken many ugly turns which have only weakened the Dispensation of the Buddha in general in that they have made a laughing stock of Buddhists, and that of the Karma Kagyu in particular which had by then over 600 centres spanning across the globe, including monasteries and retreat centres. It was natural that the Tibetan govt. in exile, given its legacy of sectariansim and obscurantism, would not permit this tradition to progress rapidly as it had done, and still continues to do. 

The clash is undoubtedly over personal ambitions with truth having been conveniently made its first and necessary victim. The former group openly questions the authenticity of the purported last will and testament of the XVIth. Gyalwang Karmapa, pointing out innumerable differences from existing known stationery and handwriting and signatures of Sri Jinendra Karmapad as he is known in Sanskrit. A highly informative blue book, The Karmapa Papers, documents the events in 1992 leading to the recognition of the boy in Tibet , providing amazing insights into the workings of the Tibetan mind. The latter, under the able guidance of the Taala’i Lama, is totally unconcerned about such minor details, asserting its authority and internationally cultivated public image to perpetrate this perfidy. Karmapa khyen no!

Tibetan society, already polarised into central and eastern Tibetans, now stands further sub-divided into those who support the Taalai Lama's selection of the XVIlth. Gyalwang Karmapa and the former group. H.E. Kunzig Zhamar Rinpoche has since discovered yet another boy of eastern Tibetan origin, currently based in India , Khyentse Yeshe Dorje, as the XVIIth. Gyalwang Karmapa on the basis of revelations made to him. Karmapa khyen no!

In this melee, the existence of another incarnation of the XVIth Gyalwang Karmapa, but one of Indian origin, is conveniently being overlooked as it does not fit into the political and ethnic consciousness of the Tibetan peoples, even though he has been recognised by qualified Indian Lamas of the Buddhist tradition! Karmapa khyen no!

The Taala’i Lama is unable to realise the greatest anomaly of the present situation in that the Nobel Peace Laureate of 1989 is himself the perpetrator of dissension within his own peoples, when he actually should be playing the role of the dispassionate arbitrator. Karmapa khyen no!

The religious aspect of this controversy is highly pertinent in that a perpetrator of a schism within the Buddist community ceases automatically to be a Buddhist in accordance with the provisions of the Buddhist canon. However, and this is the most unfortunate for us, the Tibetan spiritual heirarchy considers itself to be accountable to none, and a law unto itself. The Karma Kagyu has thus become sub-divided into two lineages. The authentic lineage now comes down to us through the persons of H.E. Kunzig Zhamar Rinpoche and Karmapa Thrinlay Thayae Dorje. The ‘dark lineage’ passes through the impostor Karmapa Orgyan Thrinlay Dorje of Tibet .

Karmapa khyen no! 

In a masterstroke of realpolitik, the Govt. of thq Peoples' Republic of China, has succeeded in winning over to its sides, through various means, the partial loyalty of a large segment of Tibetan refugees and non-refugees in India . Thus naturally the loyalty of the Taala’i Lama, Their Eminences Tai Situ and Gyaltshab Rinpoches towards India becomes suspect, even though they have 'eaten the salt' of this country since 1959. Since 1992 they have been clamouring that this boy near Lhasa be brought and enthroned in Sikkim at the Seat of the Gyalwang Karrmapa in Rumtek. This entire issue has been dealt with in great detail in the confidential report of the Home Secretary of Sikkim to the Cabinet Secretay in New Delhi dtd. 25-5-1997. In spite of this the Ministry of Home Affairs has been coerced into rescinding the ban on the re-entry of Tai Situpa into India . Karmapa khyen no!

The fact stated simply is, that should this Sino-Tibetan Karmapa be permitted by the Govts. of Sikkim and India as is mentioned in this report, it will be no different from handing over Sikkim to China on a golden platter! And the Chinese will say, 'Shay shay' or 'thank you very much! It takes little imagination to visualise a Sikkim in the not so distant future, being ruled by Chinese agents, indications concerning which are already very much in evidence! The process will gradually be extended to cover the entire himalayan belt of India . Clearly this is precisely what the Taala’i Lama wants! The Indian media has been asserting definitively since 1992 that those people already resident in India , Rumtek or elsewhere in Sikkim , who support the Lhasa Karmapa, are part of a larger Chinese gameplan, since they are in league with that govt, and seek to destabihse India . And by God , India has no further need of another insurgency front! Karmapa khyen no!

It is also known that the erstwhile Chief Minister of Sikkim, Mr. Nar Bahadur Bhandari, was actually inclined to this particular selection amidst rumours of massive pay-offs. Amazingly in India even loyalty to the country is a purchaseable commodity. The current Chief Minister has left the matter to be resolved by the Prime Minister. Many too in Sikkim , unfortunately, favour the Taala’i Lama's selection, even though there does not exist a single Gelugpa monastery in Sikkim , and perhaps never will. Karmapa khyen no!

The Govt. of India has yet to express an explicit view in this matter. By having declared H.E. Tai Situ Rinpoche persons non grata in 1992, it has most certainly expressed its displeasure with events as they have unfolded. It is certain it knows exactly the events surrounding the assasination of H. E. Jamgon Rinpoche. That the Taala’i Lama and his govt. in exile have not been similarly dealt with, indicates that the Govt. of India is scared of big brother Bill Clinton. It is they alone who holds the key to the entire controversy. Karmapa khyen no!

What is not generally known is that Tibet was lost to the Chinese due to the incompetence, neglect and irresponsible behaviour of the XlVth. Taala’i Lama and his govt. Their track record in India has been equally dismal, steeped as it is in its centuries old legacy of sectarian persecution and obscurantism. Only a select handful of people know of their abortive bid to seize power in Bhutan prior to the enthronement of the present King and convert the kingdom into a Gelugpa stronghold. It is apparent that this govt. under the leadership of a god-king, who is absolved by his peoples of each and every wrong he might commit, not content with losing his own country to the Chinese, had turned his sights to the destruction of the Kingdom of Bhutan , under the tutelage of the KGB. Having failed in that attempt, he has now succeeded in hitting Sikkim and India where they are both vulnerable, with the direct involvement of both the CIA and the Chinese secret service! It is from them he derives his massive financial sustenance and guidance currently indicating that he is merely another opportunist who veers to that direction where money and cheap popularity lie! Karmapa khyen no!

H.E. Kunzig Zhamar Rinpoche does not qualify as such. His candidate, Karmapa Thrinlay Thayae Dorje lives currently in this sub-continent and is in any case is allied with Bhutan a friendly nation! Karmapa khyen no!

The greatest sufferers of this imbroglio are the Indian people themselves. In the absence of the enthronement of the Indian incarnation of the XVIth.  Gyalwang Karmapa , Sikkim is being denied the pride of claiming the XVIlth. Gyalwang Karmapa as one of its own people. Thus this State in particular, Buddhists in India , and the country as a whole, is being denied the leadership of one of its greatest sons of modern times. He is being denied his legitimate place in society by that same Tibetan leadership in Dharamshala, H.P. which condones the slavery of poor boys from Bodh Gaya who are sold to them by unscrupulous brokers. This matter has already been referred to in The Times of India, Patna edition May 31, 1995 reproduced on pg. 54. The fact is that the teachings of the Buddha which civilised an erstwhile barabarian people, came to them from India through Indian Masters. And merely by declaring March 31, the date of the Taala’i Lama's entry into India in 1959 as Gratefulness Day, does not absolve him and his wondrous govt. of further responsibilities to the Indian sub-continent! And he conveniently forgets that India was a crucial party to his planned escape from Lhasa ! Karmapa khyen no!

It is understandable that the principal concern of the Taala’i Lama and his govt. in exile, will be the promotion of the welfare of the Tibetan peoples, although their track record is open to question. As such, it is possible that they will go out of their way to recognise an incarnation of the XVIth. Gyalwang Karmapa for the continuing welfare of that country, as someone already there. However, just as Tibet is the 'father land', India is the country which has nurtured and sustained them for 37 years already. Hence the welfare of India should logically be their principal concern as well. Thus there is nothing which prevents the Taala’i Lama from declaring that the XVIth. Gyalwang Karmapa has yet another incarnation who is Indian, and also confirm the selection of H. E. Kunzig Zhamar Rinpoche. 

In a video-recorded interview he has already suggested this possibility with respect to Karmapa Thayae Dorje. The cassette titled ‘Karmapa - Two Ways of Divinity’ is internationally available. This would heal a number of wounds and remove from him the stigma of the violation of the principles of the Buddhist scriptures. This would seem to be the 'middle path' : 'good in the beginning; good in the middle; and good in the end'. However the recognition of a non-Tibetan as a leading figure of the Buddhist tradition can hardly be even conceived of by Tibetans. Its religious heirarchy invariably refuses to recognise non-Tibetan 'trulkus' or incarnates, for the simple reason that power would then flow out of their hands. Karmapa khyen no!

The unfortunate part of the Tibetan experience is that they are literally maestros at subterfuge with highly evolved survival skills. Nothing is barred, and as such they are no different from other human beings. They consider themselves to be a superior race for which no logic can be presented or understood. That which actually distinguishes them from others is the Dharma which has existed within the folds of their culture for ten centuries. It has not necessarily civilised them fully, as they use it as a shield behind which they skilfully hide their faults, a fact not generally appreciated internationally. They are skilled in the Dharma, expounding it through expositions, transmissions, initiations and s on, hiding skilfully their weaknesses and faults behind it, invoking it as and when it suits them, dumping it according to their convenience. But then these are characteristic of the Kali Yuga or Dark Ages! Resultantly every act of commission or omission is condoned, including child abuse in the Taala’i Lama’s monasteries! Karmapa khyen no!

In actuality the Dispensation of the Buddha almost everywhere is undergoing a general deterioration. This is really extremely sad! Events in Himalayan Buddhism seem to stand out as spectacular, however! How can this be possible? is the question generally being asked! Surely the Taala’i Lama simply cannot do such a thing! No, it is just not possible! He is such an eminent personality! Karmapa khyen no!

Exactly the same piquant situation is depicted in the Indian epic Mahabharata. The warrior Arjuna, surveying the battlefield with Lord Sri Krishna as his charioteer sees arrayed against him, none other th his grand uncle, his Gurus, cousins and so on. He gets unnerved in th he finds himself in a situation in which he has to battle with and kill those whom he had always held in high esteem. In this state of confusion h takes refuge in Lord Sri Krishna who explains to him that Arjuna fighting this war, will be fighting to uphold the Dharma, righteousness and truth. His elders, and Gurus, since they have opted to side wit injustice and the unrighteous, must necessarily be destroyed. It wa s explained that these very same elders had been present in the court King Dhritarashtra when by their silence they had condoned the a tempted rape of Draupadi, the Pandavas' queen.

It is now Sikkim and India which is undergoing a similar crisis hence it becomes the bounden duty of every patriotic Indian to protect country from the wiles of foreign nationals who wish to destroy its very fabrique ! Karmapa khyen no!

'Oh Arjuna ! In this Dharmakshetra, those who are arrayed again you are none other than whom the world reveres - His Holiness th Taala’i Lama and his capable govt., Their Eminences the Lineage Holders of the Gyalwang Karmapa, various incarnate Lamas and their wonderful followers! Pick up your Gandiva and demonstrate your prowess!’

Karmapa khyen no!

TIBETAN NATIONALISM

The more enlightened Tibetan Masters of this century have assiduously striven to distinguish between Tibetan Buddhism as a spiritual system and Tibetan nationalism. For the Tibetan, the two are seen as inexorably interlinked. Tibetan nationalism however, is totally irrelevant to other nations which each has its own issues of nationalism and culture more pertinent to it. World history is littered with horrors, and seen thus, the Tibetan experience is nothing unusual. The reigns of successive Taalai Lamas, their Regents and governments are full of instances of their excesses. Details of these are now emerging in books being written by insightful individuals. That they are currently at the receiving and simply shows that history has come a full circle. Besides with the plethora of incidents of ethnic cleansing occuring globally, Tibet and its problems recede in importance as being just one amongst many - hardly unique. Karmapa khyen no!

It is therefore important that the non-Tibetan understand this rather than get sucked into a meaningless vortex of nationalistic, cultural and ethnic issues a la Tibetiane. For the Taala’i Lama and many others, including the Govt. of the Peoples' Republic of China, the existence of a Tibetan incarnation of the XVIth. Gyalwang Karmapa inside Tibet is of paramount importance. History itself is witness to the expediency which has accompanied this recognition. An outstanding example is the tragic and untimely demise of H.E. Jamgon Rinpoche, one of the closest disciples of the XVIth. Gyalwang Karmapa. The fact that the entire and rigorous procedure of the identification of an incarnate being was completely side-stepped in this instance is hardly a secret. Karmapa khyen no!

The rest of the world has no interest in such a being. For the non-Tibetan it is the truth which is paramount, irrespective of wherever it is found. The existence of a confirmed Indian incarnation of the XVIth. Gyalwang Karmapa is of far greater consequence to Sikkim and the Indian sub-continent than any other. It might well transpire that the young boy with H. E. Zhamar Rinpoche in New Delhi too is authentic, but his relevance to Indian polity is questionable since he is after all an alien. The ramifications of the Tibetan consciousness cannot be taken as the datum or prime mover for the rest of the world. Hence it is far more appropriate to use the term Himalayan Buddism when referring to the Buddhist traditions of this geographical region, than the misnomer o Tibetan Buddhism, for lthe simple reason that the former divests the term of its neo-colonial identity. The Tibetan religious heirarchy is in no uncertain terms aiming for a religious colonisation of the west ! Karmapa khyen no!

It will come as no surprise to the discerning that Tibetan Masters are by training, exceptionally subtile. Before a gullible non-Tibetan aspirant to Buddhism knows it, one is singing praises of the Tibetan peoples and their culture. In actuality one should be celebrating the existence of the Buddha's Dispeirisation carefully nurtured within the folds of an imperfect socio- political matrix. This is then the greater danger to the modern world emanating from Tibet - that of the Holy Tibetan Buddhist Empire! Is this what the reader wants? Karmapa khyen no!

Tibetan consciousness may be understood from the analysis in Time Aug. 7,95 , page 39, of the Japanese:

"The quest for superiority required not only armaments, but also the establishment of a biological prerogative. For a would-be master race, the rights of hegemony must by definition be present in the blood.  Japan thus embarked on the creation of an elaborate mythology [the Tibetans have their own] of a chosen people with the Emperor, descendant of the Sun Goddess Amatersu, as the divine icon of the Yamato race. [Compare this with the Taala’i Lama as the god-king of Tibet , considered an emanation of the Mahasattva Avalokiteshvara, hence beyond human culpability.] Biologists produced studies decrying the apish features of other races (hairiness, long arms) and noting the highly evolved charactaristics of the Japanese (relatively flattenned forehead-to-nose ratio, milder body odor). [Tibetan thinking follows similar lines.] More important, however, racial purity derived from loyalty to the Emperor [the Taala’i Lama for Tibetans] and the protective centuries of isolation, which fostered a spirituality the Japanese [Tibetans] believed was possessed by no other people. Proclamations in the emperor's [Taala’i Lama's] name bore the weight of both legal an divine imperative .... To disobey that dictum was thus a sin against heaven' [the Buddas for Tibetans]; it was treason and a denial of blood heritage."

The message which thus needs to be brought emphatically home to the Taala’i Lama and other Tibetans, both Masters and religious and laity is that the world is NOT interested in the hegemony, religious or ethnic, of Tibetans, or is it? Thus such concepts as given above need to be dumped in the garbage wherever encountered. The imperfect Tibetan together with his supposedly infallible religious heirarchy and factious polity can hardly be upheld as a model to the modern world. In other words, they need to be shown clearly where they belong - that they are no different from any other people who too might be on a pilgrimage to enlightenment calling it a different name! Karmapa khyen no!

There is really only one conclusion which can be drawn from the above. When it comes to view and meditation, the teachings of Himalayan Buddism are certainly second to none. However when it comes to action, this tradition is seriously lacking in application. The significance of the erudition, spiritual attainments, title, throne and the Nobel Peace Prize of the Taala’i Lama all fade into total insignificance when compared with Mother Teresa, yet another Nobel Laureate. She was until her demise in 1997, a living example of the practice of the Ten Paramitas of Generosity, Discipline, Forebearance, Diligence, Meditation, Transcendental Knowledge, Skilful Means, Aspirations, Power and Gnosis. 

It would be in the order of events for the Taala’i Lama to have sought an audience with her, done prostrations to her, made offerings to her, sought her blessings and learnt from her the way of selfless service of humanity. Subsequently after a retreat during which he meditated upon her as his Principal Guru seated on a lotus and moon disc upon the crown of his head, and realised her attainments, he should compose an empowerment of 'meditation in action' with Mother Teresa as the central figure in a rainbow body form and pass it on to his adulating disciples. Similarly he needs to approach Janaab Abdul Sattar Edhi, the so-called Father Teresa of Pakistan , and learn active compassion from him. It is then and only then that he will be able to antidote the Machiavelli, Chandraswamy is the catch word these days, in him which seeks to divide race from race, Buddhists from Buddhists, people from people, and create a synergy of service amongst his followers ! This is what will be termed character !

KARMAPA KHYEN NO!

Jan. 23, 1995 .

His Holiness the Dalai Lama

And the Govt. of Tibet in exile,

Dharamsala 176 215, H.P. India .

Great Apostle of Peace,

This letter is NOT about what India has done for you. Even if you were to be reborn in a million forms a million times over you could never hope to repay this country and its peoples for what you have received from them.

NO. This letter is about that which you have done which is against the national interests of this country amongst others, during your sojo here as refugees - you, your cabinet of ministers, your govt., and Assembly of the Peoples' Deputies.

You have recognised Urgyen Thrinlay Dorje, a Chinese national resident in the Tibetan Autonomous Region of the Peoples' Republic China, as the Gyalwang Karmapa XVII, without having carried out and proper investigations. This action of yours has created a vertical split in the Karma Kagyu Sangha. You have thus, individually and collective committed one of the Five Inexpiable Heinous Sins, 'mTshams, Med, Nga.' - the engendering of a schism in the Sangha.

The Vinaya as enunciated by the Buddha Shakyamuni requires therefore, that you, together with your accomplices henceforth cease to posess any of the Pratimoksha Vows you may have received at the feet your exalted Masters. Thus you cease to be Buddhists!

From the persective of the Mahayana, by furthering the anguish and suffering of the Lineage Holders and disciples of the XVIth. Gyalwa Karmapa, you have broken your Bodhisattva commitments to work tirelessly for the welfare of all beings. For this you must make reparations. Similarly by pitting Sadgurus and disciples of the Karma Kagyu tradition each against the other you have violated your samaya or Vajrayana committments. That three years will now soon be over will mean that these transgressions will be considered irreversible, the technical term applicable here being ‘'Das.' Subsquently you will be known Breakers of the Vajrayana Covenants hence to be shunned by all who are Buddhists the world over.

However, until the lapse of three years June 95, you still have the opportunity to make amends with a contrite heart, repenting for all your deeds of commission and ommission and making reparations for them. Simultaneously, your recognition of a Chinese national as Gyalwang Karmapa XVII is a direct attempt by you to invite the Govt. of the Peoples' Republic of China to establish itself in Rumtek , Sikkim , India . This is contrary to the national interests and security of India , the very country which gave you refuge together with 100,000 fellow countrymen of yours who were fleeing and have continued to flee the excesses imposed upon them by the communist regime of China . In so doing, not only have you abused the hospitality of your host country, you have also broken the conditions under which you and your compatriots have been allowed to reside in this country for nearly four decades. Thus you are collectively and individually guilty of high treason towards the Union of India and its peoples.

Through this letter you are being given this single opportunity to make full and proper reparations committed by your successive incarnations and govt. since 1642 C.E. Only then will you and your compatriots by permitted to remain in this country. Should you fail to do so, you will yourselves be responsible for the repurcusslons which will follow not only in India but also internationally, and you will be given no quarter. To stave off such an eventuality you are required therefore to :

(a) tender an unconditional apology to the peoples and Govt. of India for inviting the communist Chinese Govt. to establish itself a base in Rumtek , Sikkim , India .

(b) retract your recognition unconditionally, of Urgyen Thrinlay Dorje, the boy enthroned in Tshurphu , Tibet , as the Gyalwang Karmapa XVII.

(c) constitute a high level panel comprising the Heads of the various traditions of Himalayan Buddhism for the purpose of recognising Trulkus or incarnate lamas hence, irrespective of their gender, race and nationality. This panel will also be empowered to investigate minutely and establish the authenticity of the various claimants to the throne of the Gyalwang Karmapa who might be alive in multiple concurrent incarnations. The purported last will and testament of H.H. the XVIth. Gyalwang Karmapa, currently in possession of H.E. Tai Situ Rinpoche will be called for by this panel and sent for forensic examinations to three different handwriting experts internationally. Expenses for this will be met by you and your wonderful Dewar zhung. Various tests as provided by seven centuries of experience in the recognition of Trulkus will be carried out by this panel to ascertain as to who amongst Urgyan Thrinlay Dorje, Khyentse Yeshe Dorje, the boy in Delhi, and the Indian incarnation, are authentic or not. It will also investigate the authenticity of the person currently known as Dzogchhen Ponlob Rinpoche whom you were pressurised into recognising as such together with the XVIth. Gyalwa Karmapa by the late Damcho Yongdu, the then General Secretary of Rumtek.

(d) issue an unconditional apology to the Nyingma, Sakya and traditions for all the excesses committed by sucessive Taala’i Lamas and Dewar zhung since 1642 C.E. just as the Imperial Govt. of Japan, a more consequential entity internationally, has seen it fit to apologise to Korea and other nations for the excesses committed by it during WW II. (Similarly President Clinton has recently apologised to Americans for radiation tests carried on them on behalf of the nation! )

(e) restore the title of Hu thu tho with full honours to the Zhamarpa and offer him a new Red Vajra Crown of comparable value fabricated by you at your expense.

(f) issue edicts returning Yangpachen and its branch monastery to the Zhamarpa and Jhonang monasteries to the adherents of that tradition, requiring that all Gelugpa monks occupying them vacate forthwith.

(g) establish an institution for the study and practice of Buddhism in a suitable location, meant specifically for Indian Buddhists who aspireto follow the Buddhist way of life. This institution will be Ri -may or non-sectarian and will include chairs not only of the various Himalayan traditions, but also other traditions from around the globe. The expense for this will be borne by you, your elder brother who has amassed a fortune through questionable means, and your govt. in exile. At least thus you will be able to repay to a mere minute extent this holy land of India from which you draw sustenance both spiritual and material!

You have until the end of the Nyingma Monlam Chenmo, Feb. 10, 1995 to comply with the above. To this end you will send your authorised representative to Bodh Gaya where he will offer homage and various offerings and read out proclamations signed by you in conformity with the above. In this instance, copies of this letter are currently being sent to the Heads of various traditions of Himalayan Buddhism by registered mail, together with a copy of the booklet titled ‘His Holiness the XVIIth. Gyalwang Karmapa - various dimensions’. You will note that it maintains a studied silence on certain aspects of life in a Gelugpa monastery which for the time being shall be termed as child abuse. Surely you would not want the world to know of these excellent proclivities which exist condoned by your silence in this matter and perhaps indulged in by you as well.

Is it not strange that you and your govt. which has been constantly seeking international help for the cause of your people and country finds it impossible to practice justice and live by truth amongst its own people? Your regime is despotic which cares little for the welfare of its people, if it were to be judged by the single instance of the recognition extended by you to the Chinese boy as being the Gyalwang Karmapa. There exist so many others. One is compelled to ask the question as to by what moral and political right you continue as their head or leader. How can you respresent the interests of the Khampa people internationally when half of Kham was never under your dominion in the first place? You and your govt. have been constantly violating human rights in the preferential treatment you have met out to the Gelugpas and central and western Tibetans. And it is your govt. which seeks international intervention in China for human rights abuse in Tibet . Should you not get your own house in order first?

You will note that not a single requirement a) through g) may be construed as illegitimate, unjust or perversion of the truth. Should you fail to comply with the above we shall be constrained to build up international opinion against you. The people of India will not find it difficult to use their own methods to deal with those who are suspect, Chinese agents in their country.

One warning: should you or your followers embark on any misadventure to exterminate this writer through the use of poison, weapons or sorcery, remember you alone will be the loser. The person who protects the sanctity of the Black Vajra Crown can hardly be termed a 'Shing. bchu. Tshang. Pa'i. dGra.Wo.' Those who wish to denigrate it are such. Remember it is you and your govt. which has continually over the last three and a half centuries spared no opportunity to harm the non-Gelugpa traditions. Until now they have all kept quiet. The need to do so hence has been obviated now by your unskilful recognition of the XVIIth. Gyalwang Karmapa. In other words, you have overplayed your hand and have nowhere to hide.

Having vowed under the Bodhi Tree in front of Vajrasana to protect the Black Vajra Crown from birth to birth, my death or mental derangement you or your followers might bring about in me will prove to counter productive. I shall protect its sanctity, birth upon birth, like a mother her only son, a brother his sibling, or a son/daughter one's father. I know too that the Holder of this Black Vajra Crown too will protect me through all the vagaries of life upon life similarly, even if a thous Buddhas were to rise up against me, not to mention the Dewar Zhung.

Instructions are being left behind with this letter with our lawyers to deal expediently with any eventuality which may befall me. This will include not only an internationalising of this letter, but al institution of a case against you under the Cr.P.C. of India.

This is now concluded with the hope that good sense will prevail. You and your Dewar zhung have at last been brought to heel after three half centuries of despotism. Thank you Guru Rinpoche.

We wish you Trashi Deleg this Losar in that it will bring the dawn of a new beginning amongst the peoples of Tibet . Or is it like the famous statement in the Bodhicharyavatara, 'Even though all beings desire happiness, due to ignorance thay accomplish that which only furth suffering.' Can it be that power has made the Dewar zhung blind?

I remain a humble and nondescript disciple of the XVIth. Gyalwa Karmapa.

Sincerely yours in the Sad-dharma.

Karmapa khyen no!

N. B. Since no action has been forthcoming from the Taala’i Lama in this context, there is only one option left to him:

DALAI LAMA - TRAITOR, QUIT INDIA !

THE KARMA KAGYU DECLARATION

We, the undersigned, do hereby assert, affirm and declare

1. That we are devotees and disciples of His Holiness the Gyalwang Karmapa - Sri Jinendra Karmpa in Sanskrit;

2. That our tradition, known as the Karma Kagyu or Karma Kamtshang, constitutes one of the Four Major Schools of the Dhagpo Kagyu which traces its ancestry through Marpa the Translator, 1012-1097 C.E.;

3. That since the time of Dhusum Khyenpa, the Ist. Gyalwang Karmapa, 1110-1193 C.E., the lineage has been ably held by sixteen incarnations of this MahasatTVa who is destined to be the sixth Buddha of our fortunate aeon, to be known as Simhanada;

4. That interspersed amongst these sixteen, various incarnations of the Zhamarpa, Tai Situpa, Jamgon Kongtrul, Goshri Gyaltshabpa and Sangjay Nyaenpas have acted in their stead ably preserving and transmitting the Buddha Dharma through an unbroken lineage of transmission;

5. That the above constitute the Golden Rosary of the Lamas of this our glorious tradition;

6. That the other schools of the Dhagpo Kagyu has each its own Golden Rosary of the Lamas of the Lineage as also its own independent Lineage Holder, held in esteem by their followers, just as we revere our own Masters;

7. That we seek hegemony over none, nor do we accept that of any other tradition or person over us;

8. That we are immensely fortunate that incarnations of our authentic Masters currently live and move amongst us, imparting instructions in the verities of the Bauddha Dharma both through explanations and example, through multifarious skilful means we may or may not comprehend;

9. That we constitute a multi-racial and multinational congregation speaking a diversity of languages, each inexorably bound to one's own nation and culture and yet bonded spiritually together in vajra companionship through the person of His Holiness the Gyalwang Karmapa, transcending national, racial, cultural and linguistic barriers;

10. That whereas we are each proud of our individual heritage we simultaneously affir the validity of the heritage of the other each in no manner superior or inferior to any other;

11. That it is an undisputable fact of history that during the last millenium and more, the Tibetan peoples have preserved a within the folds of their culture, the Dispensation of the Buddha as received by them from the Indian sub-continent through enlightened Masters, and have further elucidated upon it for th benefit of the world at large;

12. That the time has now come for the firm establishment of th Buddha's Dispensation in various continents as also for it return to the land of its birth;

13. That this may only and truly be accomplished through th processes of mutual understanding and appreciation rather than the perpetration of false prejudices, racial discrimination, personality cults and so on;

14. That we vehemently oppose and decry the attempts of forces external to the Karma Kagyu to interfere in the affairs of our tradition creating schisms and upheavals within its comiti;

15. That although from amongst us, many may personally interact with Masters of various other traditions, Buddhist and non-Buddhist, this is not to be construed as an opportunity by them for interference in the affairs of our tradition;

16. That the governance of Greater Tibet has now passed on to the Govt. of the Peoples' Republic of China , legitimately or otherwise;

17. That His Holiness the XlVth. Taala’i Lama, spelt incorrectly as Dalai Lama, together with his govt. in exile, currently based in Dharamsala, H.P., India, no longer exercises sovereignty in its own region of jurisdiction, nor do they enjoy any legitimate sanction to recognise, instate or cause to be instated, any incarnations of our lineage, be it H.H. the XVIIth. Gyalwang Karmapa or any other; hence they are totally irrelevant to all matters pertaining to the Karma Kagyu. Similarly the Panchen Lama has no jurisdiction over the Karma Kagyu;

18. That three and a half centuries of governance of successive Taala’i Lamas and their governments in Tibet were characterised by obscurantism and sectarian persecutions of non-Gelugpa traditions by a professedly Gelugpa government;

19. That prior to 1642 C.E. when the Fifth Taala’i Lama was instated on the throne of Tibet after an inordinate amount of bloodshed, there had existed only one state religion - the Bauddha Dharma, where individuals were free to follow any persuasion in accordance with their conscience, neither was any persecuted on these grounds;

20. That in a gross misuse of pcwer and authority, the then Taala’i Lama and his govt. had in 1792 maliciously abrogated the title of Hu-thu-tho from the Zhamarpa; confiscated his Red Vajra Crown given him by the Gyalwang Karmapa and buried it under a stupa; issued edicts usurping his principal seat at Yangpachen together with its ancilliary monasteries, forcibly converting them to adhere to the Gelugpa tradition; and had banned the recognition of future incarnations of this Mahasattva;

21. That we appeal to H.H. the XlVth. Taala’i Lama to reverse this historical error in his supposedly boundless compassion and magnanimity, in consonance with the one-pointed desire of the Karma Kagyu congregation, this the more so since the award of the Nobel Peace Prize to him for 1989;

22. That should H.H. the Taala’i Lama fail to do so, then we shall be compelled to exercise our inherent democratic right and declare the actions of the then Taala’i Lama and his govt. as male fide and ultra vires, issue a charter reinvesting the Zhamarpa with his title, proclaiming the reversion of his confiscated monasteries and lands to him, fabricate afresh a Red Vajra Crown and offer it to him with the earnest supplication that he fearlessly turn the Wheel of the Dharma for the benefit of all beings;

23. That we do not accept the authority, either spiritual or temporal of H.H. the XlVth. Taala’i Lama over the Karma Kagyu and openly denounce his attempts to recognise Urgyen Thrinlay Dorje, a Chinese national resident in the Autonomous Region of Tibet as being H.H. the XVIIth. Gyalwang Karmapa without any concern for the national security of his host country, India ;

24. That in so doing His Holiness the Taala’i Lama together with Their Eminences Tai Situpa and Goshri Gyaltshab Rinpoches and others, have endangered the national security of the Union of India and the Kingdoms of Nepal and Bhutan, the very same countries which have graciously granted asylum to Tibetans fleeing Chinese oppression in their homeland, for which they should not only be ever grateful but also express their gratitude by living in accordance with the laws of these countries as is enunciated in the Vinaya.

25. That this action of H.H. the Taala’i Lama has engendered a schism within the Buddha's Dispensation in general, the Karma Kagyu in particular, which is in direct contradiction of the teachings of the Buddha both in letter and in spirit as expounded and practised in the various yanas;

26. That this unskilful action of H.H. the Taala’i Lama has resulted in the unwarranted use of physical violence within the Dispensation of the Buddha;

27. That we strongly condemn the use of violence within the Karma Kagyu as being anti-Dharma and exhort any and all who call themselves Buddhists to abjure violence forthwith and live in accordance with the teachings of the Buddha;

28. That we exhort the Holders of the Lineage of the Gyalwang Karmapa to make the implementation of the vision of H.H. the late XVIth. Gyalwang Karmapa the sole intent and purpose of their existence, to bury their differences and make the service of the Buddha's Dispensation their only concern, irrespective of any and all considerations of expediency such as race, nationality, culture and so on;

29. That until the demise of H.E. Jamgon Kongtrul Rinpoche April 26, 1992, the Dharma Chakra Centre, Rumtek, Sikkim, was being run democratically under the provisions of The Indian Trust Act, 1882, by the Karmapa Charitable Trust, registered in Gangtok, Sikkim, India;

30. That subsequently with the approval and active participation of H.H. the Taala’i Lama and his so-called govt.in exile, all the powers of this trust have been illegally usurped by Their Eminences Tai Situ and Gyaltshab Rinpoches who are now running this monastery and its affairs internationally either directly or indirectly by their diktats in total contravention and defiance of the provisions of The Indian Trust Act, 1882; and all existing norms of civilised society;

31. That this is reminiscent of the Third Reich and the fascist manner in which it was run by the Fuhrer, his henchmen, the dreaded Gestapo and others, the only difference in this case being the promotion of Tibetan nazism;

31. That through this document we hereby empower ourselves to institute a thorough enquiry into the recognition of H.H. the XVIlth. Gyalwang Karmapa in all its minute details which have been conveniently overlooked until now and examine each and every claim to this exalted status irrespective of the race and nationality of every claimant;

33. That to this end we will constitute a committee who will submit their findings to us within a period of six months of its constitution;

34. That this comniittee will include authentic incarnations of Bodhisattvas from Tibet, India (such as Their Eminences Bheu Gharwang Rinpoche of Gangtok, Sikkim and Chogoen Rinpoche of Kinnaur/TrashiJong, P.O. Palampur, Dist. Kangra, H.P.; Ven. Gonjhang Rinpoche of Gangtok, Sikkim, Ven. Kushok Bakula Rinpoche of Ladakh; Ven. Lama Rinchen Rinpoche of Mungpoo, Darjeeling); western (such as Trulku Thrinlay of France) and others indigenous to Bhutan and Nepal;

35. That this committee will be empowered to recognise and enthrone other incarnations both Tibetan and non-Tibetan within the Karma Kagyu tradition irrespective of their multiplicity, e.g. the western incarnation of Ven. Kalu Rinpoche, the Sherpa incarnation of Lama Samdrub, various Indian incarnations and so on;

36. That we acknowledge the possibility of H.H. the late XVIth. Gyalwang Karmapa and other Bodhisattvas to have chosen to manifest in multiple forms for the simple reason that the aspirations of international Buddhists cannot be subsumed within the nationalistic aspirations of the peoples of Greater Tibet be they resident in their homeland or in exile;

37. That we acknowledge that it is not humanly possible for any Bodhisattva or Mahasattva to serve the Dispensation of the Buddha efficaciously in various continents in singly manifest forms, necessarily constrained by the limitations of one's birth and upbringing;

38. That based upon the recommendations of the committee constituted as above, we empower ourselves with the authority to recognise and enthrone the authentic incarnations Gyalwang Karmapa and other Trulkus of our tradition;

39. That we condone the untimely and unfortunate demise Eminence Jamgon Kongtrul Rinpoche, April 26, 1992 in a mysterious car crash and express our concern that neither H.H. the Taala’i Lama nor the then Chief Minister of Sikkim instituted or caused to have instituted a proper investigation into the circumstances in which India and the world was dep one of its greatest sons. This would have removed beyond the possibilities of pre-meditated murder through sorcery and sabotage;

40. That we wish to put on record our sincere appreciation manner in which the Labrang or monastic estate of Jamgon Kongtrul Rinpoche endeavours to actualise the vision of its deceased Master as though he is still alive, in the service Gyalwang Karmapas, together with the active participation of his disciples and devotees;

41. That we exhort the Heads of State of countries of South Asia identify and designate individuals colluding with foreign powers to destabilise this region and employ rigorously all the methods at their disposal to stem such mischief at its source and preserve the sovereignty of these countries;

42. That a large number of Tibetan refugees have fraudulently obtained citizenship of India and Nepal through the falsification under oath, details of their birth, parentage and so on and are thus enjoying privileges which as refugees they are not entitled to, in contradiction of the laws of these countries as also the teachings of the Buddha. Of this H.H. the Taala’i Lama and his so-called govt. are fully aware;

43. That it is such who have little regard for the laws of their host countries who are involved in the Karmapa imbroglio and a speedy method to resolve this would be to institute enquiries into the travel documents possessed by each and every Tibetan refugee and replace their illegal passports by proper refugee registration certificates;

44. That Tibetan refugees in India and Nepal have absolutely no business whatsoever to create law and order problems for the genuine citizens of South Asia , nor should they avoid paying taxes, and should they be averse to mending their ways, should be forthwith deported to their fatherland;

45. That simultaneously their property should be ordered seized and their bank accounts frozen;

46. That the leadership of the Karm Kagyu is exhorted to lead its congregation in a responsible and accountable manner rather in the feudal and autocratic manner of their functioning until now;

47. That we exhort the Govts. of India and Sikkim to ensure the smooth running of the Karmapa Charitable Trust in accordance with the provisions of the Indian Trust Act 1882 and the Constitution of Indian, not to permit the usurpation of its authority by vested interests, and permit its legitimate office bearers to function in accordance with the vision of H.H. the XVIth. Gyalwang Karmapa;

48. In conclusion we exhort H.H. the XlVth. Taala’i Lama and his so-called govt. in exile to realise their total irrelevance to the Karma Kagyu and accept the will of its followers as expressed herein which is their birthright.

In witness of which we 1.

2.

3.

(Please give your full name, address, nationality, passport/social security number etc.)

do hereby affix our signatures of our own free will and volition, sound in body and mind and with full understanding of the above:

Signatures: 1.

2.

3.

Place Date

Signed copies of this declaration are to be sent to:

1. H.H. the XlVth. Taala’i Lama, Thegchen Choling, McLeod Ganj, 176 219 H.P., India ;

2. His Eminence Kunzig Zhamar Rinpoche, KIBI, B-19 Mehraulli Institutional Area, New Delhi 110 016, India ;

3. H. E. Tai Situ Rinpoche, Sherab Ling, Sansal 176 125, India ;

4. Jamgon Kongtrul Labrang, G.P.O. Box 6956 , Kathmandu ,  Nepal ;

5. H.E. Goshri Gyaltshab Rinpoche, Rumtek 737 135, Sikkim , India ;

6. H.E. Sangjay Nyaenpa Rinpoche, Rumtek 737 135, Sikkim , India ;

7. The Secretary General of the United Nations, New York , U.S.A. ;

8. The President of India , New Delhi ;

9. The Governor of Sikkim , Gangtok;

10. The Karmapa Charitable Trust, C/O Sri J.D. Densapa, Bank, Gangtok , Sikkim , India .

Sale of children rampant in Gaya villages

The Times of India , Patna , May 31, 1995

By Malick Asgher Hashmi

May 30: It is here that Lord Buddha attained enlightenment. this holy land that thousands of tourists troop down every year to attain peace and spread its meassage. But there is much more to this land than just peace and Buddha. For some it is the trading ground for children.

Every winter boys aged between 6 -12 mostly belonging to the poor Bhuiya caste of the villages situated in the periphery of Bodh Gaya are sold for a paltry sum of Rs.300 or even less to the Tibetan refugees, more commonly known as Bhutiyas. The modus operandi is simple. In the beginning the poorest of the poor villages are identified, touts are sent to motivate the villagers to trade their children for a price. Once motivated the buyer appears to sign a contract with the family members of the child. Once the deal is through the child is 'bought' with the tout taking home a huge commission. For the children it is the beginning of their tryst with slavery and despair.

Rangu Manjhi of Katorwa village in Bodh Gaya was sold for Rs.500. According to Phulwa Devi his mother, the buyer had promised to send money every year. But even after two years she has not received more than Rs.600, which comes to just Rs.25 a month. Ramsahay Manjhi, Phulchand Manjhi, Chansur Manjhi and others have a similar tale to tell. They all sold their sons for a petty price.

Such children number eight each from Turhi and Bhagwanpur villages, twelve from Jaunpur and two from Moyarim village. All these children were traded during the past three years. According to unconfirmed sources, more than fourteen children of Bammi, Silanja, Ratibigha and Bakror villages have fallen prey to the lure of lucre offered by Tibetan refugees.

These children are mostly employed as servants by the Bhutiyas at their stalls or in their hotels. But in most cases their whereabouts remain a mystery. Nanku Manjhi of Mothrim village was sold to a Tibetan at the behest of a tout. Three years ago he was taken to Mussorie. Sometime later the tout informed his parents that Nanku has been mauled by a tiger. Similarly there is no trace of Rampravesh Paswan of village Bakror. According to his widowed mother Kesri Devi Rampravesh was sold for Rs.200, but till date there is no information of him.

When questionedby the police the tout Sukhdev Mahto informed that the boy was in Mathura . But he was nowhere to be found even there.

However some people believe that Rampravesh is dead. It is difficult to confirm the cause of his death, but there is no doubt about the fact that these children are made to slog day and night. Dilip of Bakror village who escaped from the clutches of his tormentor confirms it.

This land of Buddha would have remained a silent spectator to the entire episode had it not been for the undaunted efforts of Mary Lobo, who runs the Nari Jagran Manch. In course of the literacy drive Mary Behan, (Behan means sister) as she is more popularly known, was told about the sale of children. This was in April 1993. After gathering details from the touts Mary Behan reached the Tibetan refugee camp in Odairaplayam village, some 40 kms from Kollegal (in Mysore ) where she found Sanjay of Katorwa village working in a hotel. Access to child was soon denied by the 'owners'. But through clandestine meetings the boys told her there are seven children of Katorwa village working in the same refugee camp. These children were made to do all the household es including looking after the cattle.

All pleas to the Gaya district administration fell on deaf ears. But the never-say-die-spirit of Mary Behan worked on undaunted. She so found a sympathiser in Christopher of California who is a regular visit to Bodh Gaya. Through him she sent a detailed report to H.E. the Dalai Lama. This evoked no response, nor did the next letter.

The only consequence of this detailed finding was all the touts we underground. When this correspondent tried to contact Nandlal he told that "he has gone out". Umesh, another tout, has built a palatial house in Gurua and lives there.

But now the villagers have nowhere to go. With the touts having vanished the villagers who sold their children to the Tibetan refugees have been forced to snap all ties. They do not know where the children are? They do not know whom to contact!

For once the Tibetan refugees have turned into Pied Pipers, they have taken the children away. But is there no justice in this land of Buddha ? And is His Excellency the Dalai Lama listening?

OPEN LETTER

Times of India , Patna , June 4, 1995

Dear Enlightened Ones,

THERE are some things in life that transcend the ordinary; some subjects that can only be explained by those who have not only studied the Dharma but lived it. The happenings at Bodh Gaya in recent months are like the intricate threads of maya requiring your attention, and the benefit of Clear Light.

For some time now, we have been hearing of the battle for the possession of the Mahabodhi temple. On the one hand we have the Ambedkarites (this is the term that is being used by the older sects describe the neo-Buddhists, more particularly those from Bihar or M.P.) and on the other, the priests belonging to the Hindu tradition. Somebody speaking to CNN described the Mahabodhi temple as the biggest industry in Bodh Gaya, a source of jobs and livelihood to thousands, and whatever the odds, the industry just could not be closed down. The Buddhists of older tradition seem to steer away from the take-over battles at the Mahabodhi.

The Tibetan sects are too busy with international affairs. The Taala’i Lama hastily recognised a Chinese citizen as the incarnation of the Karmapa of Rumtek Monastery in Sikkim . There are at least two other probable incarnations, one an Indian boy in Darjeeling . There are stringent and elaborate tests of possible manifestations of enlightened lamas, and the Taala’i Lama made his pronouncement without the necessary formalitties being completed. Only you, enlightened ones, can answer the questions in the wind. Has the Taala’i Lama compromised the security of his host country, India ?

More importantly, enlightened ones, are you really devoid of compassion? You are aware, are you not, of the plight of scores of young children in Bodh Gaya ? Have not lettters and petitions been addressed to you concerning the near slavery that these Bihari kids are being sold into every year? Do you not know that children, boys aged eight to ten , are taken away by Tibetan businessmen and forced to work in the dhabas of Dharamsala and other places, slaving for long hours, serving food and beer, often for little more than a meal ? The parents of these working children hardly ever receive the 200 or 300 rupees a month promised by these businessmen.

And when a Raju or Kishen or Bhola dies of neglect or snakebite, the body is disposed of without even a message being sent back to his home.

Tell me, Enlightened Ones, what is the teaching of the Buddha on compassion? Is the fate of these abused, exploited innocents just a twist of Karma? Are these issues too mundane, too ordinary, too petty to be addressed either by the collective Buddhist consciousness at Bodh Gaya or by the Government in exile of the Taala’i Lama ?

The refuge in the Buddha, the Dharma, the Sangha, may be all very well for the high incarnations, but who will provide enlighterunent to the callous businessmen, or succour to the exploited, dispossessed children?

Perhaps the time has come to search for a new Bodhi Tree.

Reverentially Yours,

Eff Kay

RELIGION'S MISUSE WORRIES DALAI LAMA.

The Times of India , Patna , Nov.23, 1995

New Delhi , November 22: Tibetan spiritual leader Dalai Lama today expressed concern over the growing incidence of using religion for creating disturbances the world over, rather than practising it for peace and the spiritual upliftment of human beings.

Speaking at a one-day international symposim on "the Fundamental Unity Among Religions Originated in India ," the Dalai Lama said leaders of various religions should see to it that religions should be preached and practised for the service of humanity.

Religions should inspire amity not hatred towards people of other religions, he said, and added that "religious intolerance has been the cause of bloodshed in the past and present and it would remain so in the future too."

The Dalai Lama said non-violence, corruption, hegemonic tendencies, political and social oppresions were emanating from the growing spiritual hollowness of people. Religious leaders must do something to promote inter-religious understanding and tolerance, he said.

He said followers of various religions could co-exist if the religious leaders accpted the reality of birth and development of various religions at different places and different period of time only to serve the distinct needs of the respective peoples. - UNI report.

It is not difficult at all for the discerning reader to understand that the Taala’i Lama himself does not practise what he preaches! ‘Your smiles charm; your actions harm’ read one placard during a demonstration in London 1997 during one of his visits there.

Should not the Taala’i Lama be asked as to explain the extent to which he is responsible for this Karmapa Controversy and what further steps he has taken to prevent the misuse of religion amongst his own people and the followers of the Himalayan Buddhist traditions? Is he himself not guilty of the very same things he accuses others of? Karmapa khyen no!

There is only one answer really: "Taala’i Lama, please get your own house in order before you pontificate to others! The use of double standards by you creates aspersions on your moral integrity. It really shows you for what you are - a hypocrite and an opportunist!"

Karmapa khyen no!

There is a telling incident highly relevant here. Once Mahatma Gandhi was approached by a mother who brought her son to him. She asked the Mahatma to tell her son to stop eating candy. The Mahatma asked her to come back a week later when he admonished the youngster accordingly. Puzzled, the mother enquired of the sage as to why he had waited for one week to say something so simple. He replied that first he had to himself stop eating sweets before he could tell anyone to do so!

Such is the integrity of character we Buddhists expect from our Principal Gurus and spiritual guides! Karmapa khyen no!

DALAI LAMA'S MESSAGE A RAY OF HOPE FOR TIBETANS

The lndian Nation, Patna , Dec. 21, 1995 .

The Panchen Lama is the second highest spiritual authority in the traditional Tibetan culture and religion. The latest move by the Chinese authorities is being viewed as a move to defy the Dalai Lama and hence, to weaken the Tibetan freedom movement.

Prof. Samdong Rimpoche, Chairman of the Tibetan Parhament-in -exile was recently in Delhi on a stopover after a visit to Germany for releasing a telefilm on Lord Buddha. In an exclusive interview to The Indian Nation, he spoke of the Chinese repressive attitude behind waging a religious war. Excerpts: 

IN: What do the Chinese authorities intend to do by declaring another rival Panchen Lama in defiance of the earlier recognition by the Dalai Lama?

Rimpoche: At this stage we can only speculate that the Chinese authorities are determined to go 'for divide and rule'. By interfering in our religious matter,they want to create two groups within the Tibetan community inside and outside Tibet .

Besides, in the absence of the Dalai Lama in occupied Tibet , the Chinese will have a puppet Tibetan religious leader in the Panchen Lama declared by them and through him they will attempt to play their own designs.

Moreover, as per tradition, the Panchen Lama has played a decisive role in choosing the incarnation of the Dalai Lama in the history of the Tibetan religion. By naming their own Panchen Lama, Chinese authorities will select a Dalai Lama of their own choice after the present Dalai Lama.

The communist regime in China had made a mockery of its own ideology by declaring the Panchen Lama and thus, believing in incarnations.

- excerpts from a report by Amarendra Jha.

This report merely exemplifies the modus operandi of the Gelugpa Govt. of the Taala’i Lama. The Panchen Lama might well be the second highest spiritual authority for the Gelugpa tradition. Does this make him 'the second highest spiritual authority in the traditional Tibetan culture and religion' as reported above? No!

Is this not an obvious attempt of the Tibetan govt. in exile to mislead the world about its people and religion? The world must know that neither the Taala’i Lama nor the Panchen Lama have any significance in religious matters except for the Gelugpa tradition. For them to pretend

otherwise is to misrepresent the truth! Karmpa khyen no!

Subsequent paras of this excerpt may be applied to the Karmapa Controversy as well in that the Taala’i Lama and his govt. have created 'two groups within the Tibetan community'. The Tibetan govt. is 'determined to go for divide and rule' as reported above. The Tibetan govt. will have a puppet Tibetan leader in (the Gyalwang Karmapa) declared by them and through him they will attempt to play their own designs.' The Tibetan govt. in exile 'has made a mockery of its own ideology by declaring the (XVIlth. Gyalwang Karmapa) and thus, believing in incarnations.' Karmapa khyen no!

Will you, dear reader, still maintain that Tibetans are a simple and innocent people as is made out to be? Karmapa Khyen no!

“If the yogi, being deluded, makes mistakes in life, he should burn away his sins and impurities by prayer and meditation. This yoga of prayer and meditation is the only way of atonement."

...Srimad Bhagwatam XI xiii

"There are only two powers in the world - the sword and the Pen. And in the end, the former is always conquered by the latter."

...Napoleon Bonaparte.

'You can fool some of the people all the time;

You can fool all the people some of the time;

But you cannot fool all the people all the time !'

SO BE IT!