Letter:
Criticism and commentary welcome because they add to understanding
Apropos rejoinder of Duechi of Tashiding Monastery carried out in your paper of 11th August 2011 under the caption “Tashiding Duechi Questions Gyamtso’s commentary on Bhum Chu” and the comments of Mr. Karma Lhendup Kaleon carried out in your paper of 18th August under the caption “Vum-Chhu under cloud: Evolution of Survival Instinct”, I thought I owe some further explanation to the readers so that the matter is understood in its correct perspective.
Apropos rejoinder of Duechi of Tashiding Monastery carried out in your paper of 11th August 2011 under the caption “Tashiding Duechi Questions Gyamtso’s commentary on Bhum Chu” and the comments of Mr. Karma Lhendup Kaleon carried out in your paper of 18th August under the caption “Vum-Chhu under cloud: Evolution of Survival Instinct”, I thought I owe some further explanation to the readers so that the matter is understood in its correct perspective.
In the first place, I thank the Duechi of Tashiding Monastery for reacting to my write up and bringing out the history of Bhum Chu in English which had remained only in Tibetan scripts so far unexplained to the layman and I intend to include the relevant portion of the history of Bhum Chu in my revised edition. The manner in which the Duechi reacted to the text in a somewhat offensive language however smacks of intolerance, arrogance and egoism. People go to Tashiding monastery to perform rituals thinking that it is the most sacred place in Sikkim and the performance of any ritual will bring relief to such person living or dead and when a person decides to go for ‘Nyingong Shabtok’ which when translated freely will be ‘day long feeding’, I don’t know why the lamas should feel demeaning about it. Because the monastery is there, the lamas are there and they should be proud of being a member of Duchi but they should not display their egocentric attitude about a trifle matter. The Duechi has raised three questions on the Bhumchu article and I intend answering them.
1. ‘Rinchen Sna nga’ literally translated means “Precious different five” and a layman may understand this substance an amalgamation of gold, silver, copper, bronze and iron. The ‘Bhumpa’ at Tashiding monastery which I had seen as a representative of the government is copper and bronze dominated vase but if the Duechi has any doubt over this statement they should have the Bumpa examined in a laboratory to determine the percentage of the metals and bring out the truth.
2. I admit that the 21 vases I have said in my write-up should have been 21 cups and not 21 vases.
3. Faith and belief cannot possibly be defined in any definite language and sometimes go beyond logic. It is therefore the sole prerogative of the individual. A dumb or a blind person attending Bhum Chu festival hope for what relief one can ever imagine other than speech and eye sight. This query can therefore be assumed as an attempt to ridicule me and lower my image in the estimation of the readers and I am very saddened by this exercise
I am happy that Mr. Karma Lhendup Kaleon, a prolific Sikkimese writer, has given his comments on the book as also on the rejoinder and my counter to the rejoinder. Besides spelling mistakes, a serious factual mistake has occurred at page 30 (third line from bottom) where my correction Gnadag Sempa Chenpo in place of Lhatsun Chenpo has not be carried out by the printer. Although my goal is the same as that of Mr. Kaleon i.e. survival of the community, yet our perception, approach and methodology may have differed somewhat. While Mr. Kaleon has adopted a more direct and forceful stand on the issue, my stand has been and will be always peaceful, persuasive and conciliatory without hurting the sentiments of other communities keeping the total demographic picture of the State in mind.
Mr. Kaelon has stated that I have ridiculed the Bhum Chu and not diluted it and he has justified his assertion when he has said that “it is a matter of faith and faith is held beyond logic”. However, I deny the fact that I have ever made any attempt to ridicule or bring down the image of Bhum Chu. On the contrary the Duechi tried to ridicule me by posing three queries and the tone of the language will speak for itself.
I admit that I was motivated by Mr. Pawan Chamling, the Chief Minister of Sikkim in taking up the exercise and I have already mentioned this fact in my book. I have no recorded conversation of the talk but the essence of the talk has been covered almost verbatim in my write up. The construction of 135ft statue of Guru Padmasambhava at Samduptse in Namchi, the construction of 136.5 ft Buddha statue at Ravang, South Sikkim and 126ft Chenrezi statue in Sangachoeling, West Sikkim are matters of history and such facts have to be recorded correctly irrespective of one’s personal likes and dislikes. While doing this, if Mr. Kaleon feels that I have dedicated the book to Mr. Pawan Chamling who is a non Buddhist, then I can only say that our perception has differed. With the exception of one or two photographs which have been necessitated to complete a print format of eight pages, all other persons whose photographs I have included in the publication are covered in the write up in almost the same manner as the position of the photographs and there is as such no hidden message in the placement of the photographs.
In the history of origin of Bhum Chu given by the Duechi of Tashiding Monastery, it is said that the five different precious materials were collected by Guru Rimpochi at the request of Trisong Duetsen in 750 AD and Damchen Mgar Nag had fashioned the vase and when the work was completed, Guru Rimpochi consecrated the Bhum Chu at the initiation of King Trisong Duetsen, Prince Murab Tsenpo, Yeshe Tsogyal and disciple Verotsna and this sacred vase is the same one that is preserved in Tashiding Monastery. If this is so, the sacred vase is about 1300 years old today and has a tremendous antique value besides spiritual. Therefore, I support the call of Mr. Kaleon to get it recognized as a national heritage for the safeguard and protection of the Bhum Chu. Talking about antiquity, the Jokhang Temple in Lhasa has the gold statue of Sakyamuni presented by a representative of Emperor Ashoka name Kasyapa Matanga to the emperor of Han dynasty when Buddhism first set its foot in China but returned to Tibet after Princess Wencheng of Tan Dynasty came as queen of King Tsongchen Gonpo as dowry and today it is held as an important treasure in Lhasa besides spiritual.
In my book I have tried to convey a message of reform which does not seem to have caught the attention of the readers. All of us must accept the fact that the religious rituals and performances under Vajrayana or Tantaryana or Lamaism have become very expensive and have gone beyond the reach of the poor people. The Rinpochi’s and lamas on whom the common man rely for advice are the main agents for transformation and I have appealed to them to take some reform initiatives on the matter and save the followers from being completely wiped out. Because of social obligation many of poor people are getting converted to other religion to escape the demands of the system. His Holiness the Dalai Lama in his sermon in Paljor Stadium had asked the gathering to go for reforms and be content with simple lifestyle and be happy in life.
I fully share Mr. Kaleon’s view about schism in Lamaism and its consequential effect on our religion and society at large. His assertion that Sidkeong Tulku was very much averse to Lamaism and being a reformist, he had tried to modernize Sikkim by freeing it from the grip of the Lamaism was news to me. This is a great revelation the source of which I am yet to access and I thank him sincerely for this input. I may however mention here that his stand on Bhum Chu and the subsequent articulation on the subject mentioned above confused me and seem to contradict each other and therefore has not conveyed a clear message.
The manner the Duechi of Tashiding Monastery reacted to my write up and the subsequent comment of Mr. Karma Lhendup Kaleon on the controversy makes me very happy. Besides educating me on many unknown facts, it has also educated our people to that extent. This is a very positive sign and I hope more and more of our people will come forward to share their knowledge, expertise and experience for the benefit of the community.
Palden Tsering Gyamtso, author of “The History, Religion, Culture and Traditions of Bhutia Communities”
1. ‘Rinchen Sna nga’ literally translated means “Precious different five” and a layman may understand this substance an amalgamation of gold, silver, copper, bronze and iron. The ‘Bhumpa’ at Tashiding monastery which I had seen as a representative of the government is copper and bronze dominated vase but if the Duechi has any doubt over this statement they should have the Bumpa examined in a laboratory to determine the percentage of the metals and bring out the truth.
2. I admit that the 21 vases I have said in my write-up should have been 21 cups and not 21 vases.
3. Faith and belief cannot possibly be defined in any definite language and sometimes go beyond logic. It is therefore the sole prerogative of the individual. A dumb or a blind person attending Bhum Chu festival hope for what relief one can ever imagine other than speech and eye sight. This query can therefore be assumed as an attempt to ridicule me and lower my image in the estimation of the readers and I am very saddened by this exercise
I am happy that Mr. Karma Lhendup Kaleon, a prolific Sikkimese writer, has given his comments on the book as also on the rejoinder and my counter to the rejoinder. Besides spelling mistakes, a serious factual mistake has occurred at page 30 (third line from bottom) where my correction Gnadag Sempa Chenpo in place of Lhatsun Chenpo has not be carried out by the printer. Although my goal is the same as that of Mr. Kaleon i.e. survival of the community, yet our perception, approach and methodology may have differed somewhat. While Mr. Kaleon has adopted a more direct and forceful stand on the issue, my stand has been and will be always peaceful, persuasive and conciliatory without hurting the sentiments of other communities keeping the total demographic picture of the State in mind.
Mr. Kaelon has stated that I have ridiculed the Bhum Chu and not diluted it and he has justified his assertion when he has said that “it is a matter of faith and faith is held beyond logic”. However, I deny the fact that I have ever made any attempt to ridicule or bring down the image of Bhum Chu. On the contrary the Duechi tried to ridicule me by posing three queries and the tone of the language will speak for itself.
I admit that I was motivated by Mr. Pawan Chamling, the Chief Minister of Sikkim in taking up the exercise and I have already mentioned this fact in my book. I have no recorded conversation of the talk but the essence of the talk has been covered almost verbatim in my write up. The construction of 135ft statue of Guru Padmasambhava at Samduptse in Namchi, the construction of 136.5 ft Buddha statue at Ravang, South Sikkim and 126ft Chenrezi statue in Sangachoeling, West Sikkim are matters of history and such facts have to be recorded correctly irrespective of one’s personal likes and dislikes. While doing this, if Mr. Kaleon feels that I have dedicated the book to Mr. Pawan Chamling who is a non Buddhist, then I can only say that our perception has differed. With the exception of one or two photographs which have been necessitated to complete a print format of eight pages, all other persons whose photographs I have included in the publication are covered in the write up in almost the same manner as the position of the photographs and there is as such no hidden message in the placement of the photographs.
In the history of origin of Bhum Chu given by the Duechi of Tashiding Monastery, it is said that the five different precious materials were collected by Guru Rimpochi at the request of Trisong Duetsen in 750 AD and Damchen Mgar Nag had fashioned the vase and when the work was completed, Guru Rimpochi consecrated the Bhum Chu at the initiation of King Trisong Duetsen, Prince Murab Tsenpo, Yeshe Tsogyal and disciple Verotsna and this sacred vase is the same one that is preserved in Tashiding Monastery. If this is so, the sacred vase is about 1300 years old today and has a tremendous antique value besides spiritual. Therefore, I support the call of Mr. Kaleon to get it recognized as a national heritage for the safeguard and protection of the Bhum Chu. Talking about antiquity, the Jokhang Temple in Lhasa has the gold statue of Sakyamuni presented by a representative of Emperor Ashoka name Kasyapa Matanga to the emperor of Han dynasty when Buddhism first set its foot in China but returned to Tibet after Princess Wencheng of Tan Dynasty came as queen of King Tsongchen Gonpo as dowry and today it is held as an important treasure in Lhasa besides spiritual.
In my book I have tried to convey a message of reform which does not seem to have caught the attention of the readers. All of us must accept the fact that the religious rituals and performances under Vajrayana or Tantaryana or Lamaism have become very expensive and have gone beyond the reach of the poor people. The Rinpochi’s and lamas on whom the common man rely for advice are the main agents for transformation and I have appealed to them to take some reform initiatives on the matter and save the followers from being completely wiped out. Because of social obligation many of poor people are getting converted to other religion to escape the demands of the system. His Holiness the Dalai Lama in his sermon in Paljor Stadium had asked the gathering to go for reforms and be content with simple lifestyle and be happy in life.
I fully share Mr. Kaleon’s view about schism in Lamaism and its consequential effect on our religion and society at large. His assertion that Sidkeong Tulku was very much averse to Lamaism and being a reformist, he had tried to modernize Sikkim by freeing it from the grip of the Lamaism was news to me. This is a great revelation the source of which I am yet to access and I thank him sincerely for this input. I may however mention here that his stand on Bhum Chu and the subsequent articulation on the subject mentioned above confused me and seem to contradict each other and therefore has not conveyed a clear message.
The manner the Duechi of Tashiding Monastery reacted to my write up and the subsequent comment of Mr. Karma Lhendup Kaleon on the controversy makes me very happy. Besides educating me on many unknown facts, it has also educated our people to that extent. This is a very positive sign and I hope more and more of our people will come forward to share their knowledge, expertise and experience for the benefit of the community.
Palden Tsering Gyamtso, author of “The History, Religion, Culture and Traditions of Bhutia Communities”
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