THE BUDDHA CRIES

Karmapa Conundrum

Anil Maheshwari

Anil Maheshwari asserts the moral right to be identified as the author of this work. All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or any information storage or retrieval system, without prior permission in writing from the publisher.

Revised e-book edition 2002.

Preface

Tibetologists of the day will confirm, the period between the death of a high lama of monastic order and the reincarnation of his successor can be marked by rivalries, struggles, intrigues and what have you — more so when the reincarnation happens to be that of the Karmapa. Considering the prevailing political scenario, and the strained relations between India and China and the tensions which exist within the Tibetan polity, the Karmapa conundrum has become a 'chronicle of rogues in robes' that highlights the seamy image of the high-ranking Tibetan Buddhist lamas in their struggle to instal their choice — Trinley Thaye Dorje or Ugyen Trinley Dorji — as the 17th Karmapa.

The struggle has assumed the shape of a game of chess, with India as the chessboard on which the murky moves and counter-moves of Tibetan nationalism are being played in total disregard of India's national interests. What emerges is an unabashed attempt of the Dalai Lama and his followers to establish the Holy Tibetan Buddhist Empire throughout the world upon which the sun never sets, in its full blown glory!

God help us should that ever come to pass!

The Buddha Cries! is an update on the Karmapa imbroglio that has all the 'spice' of clashes, machinations and mud slinging that have rocked the spiritual world to which the top echelons of Tibetan religious institutions profess to belong. In its better form it reads no better than a thriller soap; in its worst, it brings into focus the medieval fannaglings of the Borgias Popes. And there is hardly any question as to who Pope Innocent might be.

For the westerner in particular, this book is of peculiar importance in that it highlights that which his peoples have left behind as past history, outgrowing feudal patterns, concerns and loyalties into a modern consciousness which seeks to analyse before it accepts. The Tibetan psyche as evidenced from this book and yet another earlier historical document The Water Bird and Other Years written by K. Dhondrub, clearly indicates that Tibetans yet need to go through a historical process for a change of attitude to take place. The Vidyadhara Chogyam Trungpa Rinpoche, also mentioned in this book, assiduously sought to ensure that his disciples remained as far away from involvement with Tibetans as possible. This book is living proof of the validity of his perspective.

It needs to be stressed however, that on a personal level, many Tibetans are good people. This book tells not the story of such an ordinary person, but that of those who have taken upon themselves the mantle of Guardians of the Faith. Such in their ardour to fulfill their mission, think little of involving and destroying the ordinary person, be it eastern or western. One is certainly left wondering as to whether there is such a thing as 'enlightened politics'.

The message which rings out loud and clear is none other than a repetition of the XVIth Karmapa's endless exhortations that Lamas should restrict themselves to the spiritual world! But then, when even his own immediate disciples are unable to restrain themselves, what hope can there be for the rest of us!

This book purposely does not mention the existence of an Indian incarnation of the XVIth Karmapa concerning whom Tai Situ knew about in mid-1982 and Shamarpa and Jamgon Kongtrul late in Sep that same year. The recognition of Ugyen Trinley Dorji was none other than a desperate attempt to ensure that none other than a Tibetan sat on the Karmapa's throne, the Dharma having been of no consideration whatsoever. Clearly the Rinpoches could not understand the depth and vision of the XVIth Karmapa in his choice to reincarnate as a true Indian, albeit of mixed descent, blinded as they are by their narrow parochialism! One can only hope and pray that the XVIIth Karmapa's Dispensation will not view racial descent as being synonymous with spirituality!

There is in direct contrast between the present papacy and the Dalai Lama's dispensation. Pope John Paul II has shown himself to be a person of singular integrity by two simple acts. The first was, at the turn of the millennium, to go down on bended knees and folded his hands in prayer seeking God's forgiveness for the Church's acts of commission and omission during its two thousand years of existence. Similarly the stand he has taken against sexual abuse and exploitation by his clergy is highly commendable.

In direct contrast it must be stated however, the Dalai Lama refuses to learn from his turbulent past, leave aside repent of all the misdeeds committed by his successive incarnations. As far as sexual abuse by the clergy is concerned, one must be content to state Heinrich Harrer's pertinent observation in Seven Years in Tibet that the resident monks of the Potala Palace were all homosexual. It is well known that children are extremely vulnerable in any case. Neither of the above is anything to be proud of and if the Dalai Lama wishes to wean himself from his CIA nursing, and face the world for whatever he may be, he will be compelled to address both these issues in a sane and mature fashion just as the Holy Father has done and reform his errant ways!

Given the current scenario, it would be far, far better, for the Dalai Lama to make a Dickensian exit and go on to accept the meek and humble method of service manifested by Mother Teresa. The least he can do is stop his compulsive penchant for creating mischief. Would that he would give up his pretensions of being the God-king of Tibet, the embodiment of Tibetan nationalism, and revert to being a spiritual Master whose sole aim is to benefit beings irrespective of race and creed. Currently he is an abject failure on all fronts having become an incorrigible source of more and more suffering with each political move he makes! Of what use are his erudite lectures and books with which he magnetises the world, when he is hardly able to live up to an iota of all that he is wont to preach?

Clearly he needs a vision of 'an ugly hag' to propel him towards the authentic Dharma!

'He who hath ears to hear, let him hear!'

CONTENTS

preface

1. karmapa — the living buddha

2. the buddha cries again!

3. tremors in shangrila

4. monks with daggers

5. the wrathful buddhas

6. the red shadow

7. god's abode under siege

8. the trial of gods

9. Postscript

10. epilogue

appendix A: precious treasures of the kagyu order

appendix B: tibetan calendar

appendix C: the kagyu family — genesis

appendix D: fiery dragons: A brief history of tibet

Glossary

index

MAIN CHARACTERS

The Dalai Lama: Erstwhile God-King of Tibet, now hailed as the spiritual leader of Tibetan Buddhists. He runs a Govt of Tibet in exile from his headquarters in Dharamsala, HP. He is a King without a kingdom. It is said that it is a political decisionof the Govt of India to permit him to run such a parallel govt ultra vires of the Constitution of India and in gross violation of international laws.

The Karmapa/The Gyalwa Karmapa: Sri Jinendra Karmapad in Sanskrit; Head of the Karma Kagyu order of Tibetan Buddhism.

Shamar/Shamar Rinpoche/Kunzig Shamar Rinpoche, Shamarpa: Second in hierarchy of the Karma Kagyu order. Senior Regent.

Situ/Situ Rinpoche/Tai Situ Rinpoche/Kenting Tai Situ Rinpoche., Situpa: Third in Hierarchy of the Karma Kagyu Order.

Jamgon Kongtrul Rinpoche/Jamgon Kongtrul: Fourth in Hierarchy of the Karma Kagyu order. He was the grandson of Ngapo Ngawang Jigme who many Tibetans hold responsible for the fall of Tibet to the Chinese. He was killed in a meticulously executed car crash which bears the trade mark of a skilled saboteur.

Gyaltsab/Gyaltsab Rinpoche/Goshir Gyaltsab Rinpoche, Gyaltsabpa: Fifth in hierarchy of the Karma Kagyu order.

Tobga/Topgala/Topga Rinpoche/Topga Yulgyal/Topga, Jewon Takpoo Yulgyal: General Secretary of the Karmapa Charitable Trust and the Rumtek Administration. He died after a prolonged illness said to have been brought about after seeing photographs of Tai Situ's paintings in an exhibition. These paintings have a powerful negative effect on the straight and righteous.

Kagyu/Kagyupa/Kargyudpa: The Third Oldest Order of Tibetan Buddhism established by Marpa the Translator in Tibet. His disciples went on to establish the Four Major and Eight Minor Schools of the Kagyu tradition. The Karmapa's tradition, the Karma Kagyu forms one of the Four Major Schools.

MAIN PLACES

Potala: The great palace of the Dalai Lama, perched on a high mountain in Lhasa, largely built in the seventeenth century, overlooking the city. The majestic Potala was the traditional seat of the Dalai Lama's Tibetan government.

Tsurphu: The traditional seat of the Karmapa in Tibet

Rumtek: The headquarters of the Karmapa in Sikkim (India) after exile of the XVIth Karmapa from Tibet.

Dharamsala: The seat of the Dalai Lama in Himachal Pradesh (India); headquarters of the Tibetan Government-in-exile.

KIBI: The Karmapa International Buddhist Institute at New Delhi.

Sherab Ling: Tai Situ's monastery near Bir in Himachal Pradesh.