Geopolitics

The Karmapa Controversy
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By B Raman
Issue Net Edition | Date : 01 Feb , 2011

The Karmapa is the head of what is known as the Karma Kagyu sect of Tibetan Buddhism.It is claimed that the institution of Karmapa is more than 200 years older than the institution of Dalai Lama, who is the head of all Tibetan Buddhists, wherever they may be living.

There has been a controversy regarding the present 17th Karmapa ever since the death of the 16th Karmapa, Rangjung Rigpe Dorje, in 1981.Claims were made on behalf of the following two persons that they were the real incarnation of the deceased 16th Karmapa — Ogyen Trinley Dorje (also spelt Urgyen Trinley Dorje) and Trinley Thaye Dorje

Both were enthroned by their respective followers as the 17th Karmapa, and both independently started performing ceremonial duties as the Karmapa. The majority of the monasteries and lamas of this sect recognized Urgyen Trinley Dorje as the Karmapa. However, a small number of monasteries and lamas of the sect including Shamar Rinpoche, who plays an important role in the selection process, did not allegedly recognize his claim. The Chinese Communist Party recognized his claim as the 17th Karmapa.

There has been a controversy regarding the present 17th Karmapa ever since the death of the 16th Karmapa”¦

Urgyen Trinley Dorje enjoys considerable support—-though not total support—- among the followers of what is considered the oldest sect of Tibetan Buddhism. His support for the process for the selection of the successor to His Holiness the Dalai Lama could, in Chinese calculation, lend credibility to the child projected by the Chinese Communist Party as the incarnation of the present Dalai Lama after his death.

Normally, the Chinese Communist Party would have used the Panchen Lama for this purpose, but the institution of Panchen Lama has got into a controversy since the death of the 10th Panchen Lama in 1989. There are two 11th Panchen Lamas—one (Gedhun Choekyi Nyima) recognized by His Holiness and the majority of the Tibetan Buddhists as the real incarnation of the previous Panchen Lama, who was arrested by the Chinese authorities in 1995, and one (Gyaltsen Norbu) recognized and installed by the Chinese Communist Party as the real incarnation of the 10th Panchen Lama and hence the legitimate 11th Panchen Lama. Despite the best efforts of the Chinese Communist party to promote the person selected by it as the legitimate 11th Panchen Lama, his legitimacy has not been accepted by an overwhelming majority of Tibetan Buddhists, particularly by those living in exile in India and other countries of the world. They look upon him as an impostor and have been demanding the release of the person recognized by His Holiness the Dalai Lama. They refer sarcastically to Gyaltsen Norbu as Panchen Zuma (false Panchen) and not Panchen Lama.

As this controversy over the Panchen Zuma was picking up momentum in the late 1990s, the 17th Karmapa, who himself is a controversial figure, landed by a taxi in Dharamsala, where His Holiness lives, on January 5, 2000. He claimed that he had given the slip to the Chinese and clandestinely fled to India via Nepal because he was unhappy in Tibet and was not able to get his spiritual education completed in Tibet since most of the senior religious scholars of his sect were living in India.

Questions arose regarding the genuineness of his claim. Did he really escape clandestinely after giving a slip to the Chinese as claimed by him or was it a choreographed escape organized by the Chinese intelligence to create a split among the followers of His Holiness the Dalai Lama, undermine his authority and project the Karmapa as the interim head of the Tibetan Buddhists after the death of His Holiness till the Dalai Lama’s successor is chosen by the Chinese Communist Party by stage-managing the identification of the child who is his incarnation.

He (Karmapa) claimed that he had given the slip to the Chinese and clandestinely fled to India via Nepal because he was unhappy in Tibet and was not able to get his spiritual education completed in Tibet since most of the senior religious scholars of his sect were living in India.

Faced with this skepticism, the Karmapa explained how he escaped from Tibet at a media interaction on April 27, 2002. He said as follows:

“On December 28, 1999, under the cover of a dark night, my senior attendant and I escaped from my monastery in Tibet and fled to India to seek refuge. The decision to leave my homeland, monastery, monks, parents, family, and the Tibetan people was entirely my own–no one told me to go and no one asked me to come. I left my country to impart the Buddha’s teachings in general and, in particular, to receive the excellent empowerments, transmissions, and instructions of my own Karma Kagyu tradition. These I could only receive from the main disciples of the previous Karmapa, Situ Rinpoche and Gyaltsap Rinpoche, who were predicted to be my teachers and who reside in India.

“There have been various reports in the press about my escape, and so I will simply and briefly tell the truth about my journey. In great secrecy, my companions and I made our plans, using various stories to cover our true activities. For example, when the preparations were complete, I announced that I was entering a traditional, strict retreat and would not come out for some days. This story worked and prevented us from being pursued right away.

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The views expressed are of the author and do not necessarily represent the opinions or policies of the Indian Defence Review.

About the Author

B Raman

Former, Director, Institute for Topical Studies, Chennai & Additional Secretary, Cabinet Secretariat. He is the author of The Kaoboys of R&AW, A Terrorist State as a Frontline Ally,  INTELLIGENCE, PAST, PRESENT & FUTUREMumbai 26/11: A Day of Infamy and Terrorism: Yesterday, Today and Tomorrow.

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