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Mint
4 days ago
- General
- Mint
Nuns take charge of Buddhism, creators make mics must-have accessories and other stories to read
A few years ago, a couple of colleagues and I interviewed the 14th Dalai Lama for a special issue of Mint to mark Gandhi's 150th birth anniversary. It's easily one of the highlights of my career—the Dalai Lama (who turned 90 earlier this month) spending nearly two hours chatting and laughing with us about everything from science, philosophy and freedom to mobile phone use and dreams he'd had. But a part of the interview we didn't have the chance to use related to his views on education, especially women's education and equality. For the Dalai Lama, who has been living in exile in India since 1959 when he was 23, painstakingly recreating institutions to keep Tibetan Buddhist culture and education alive and relevant to Gen Z and Alpha Tibetans who will only hear of Lhasa and the Potala Palace has been a mission. 'At first, when we came here, I had many questions, concerns, but then Nehru advised me—work on education, then your culture will always be alive,' the Dalai Lama had said then. 'That was good advice.' A few weeks later, when I was in McLeod Ganj to do a follow-up story, Tenzin Thinley, a 29-year-old Tibetan refugee who'd been studying Buddhist philosophy since 2014 at the Institute of Buddhist Dialectics, explained how his studies helped him find 'synonyms to happiness'. Rebuilding institutions to create this kind of connection for a generation cut off from its land is quite a feat. And one of the Dalai Lama's quieter but more enduring legacies is the transformation of women's education over the last 60-odd years—now, for the first time, Buddhist nuns are heading their own educational institutions in India. This week, Swati Chawla writes about the nuns leading Tibetan Buddhism into a new era. Also read Bibek Bhattacharya's companion piece on the remarkable women gurus of tantric Buddhism, a tale about taking the path of truth to overturn patriarchy, break barriers and claim equality. And if you missed last week's interview with Manuel Bauer, who has spent the last 35 years shadowing and photographing the Dalai Lama, you can find it here. Cover of the print issue of Mint Lounge dated 26 July 2025. Creators make a statement with mics Microphones have picked up as a strong segment among content creators, with ecommerce platforms like Flipkart seeing 1.3X growth in sales for creator-focused mics compared to last year. The growing use of professional mic equipment—especially on platforms like Instagram, where polished audio was rare not too long ago—marks the creator economy's shift from quick content to quality (production) content, writes Shephali Bhatt. What was once a scrappy, phone-shot hustle is now evolving into a serious, production-first business and microphones have become key to this business and are more than just tools for capturing clean audio. Read more. The secrets of award-winning bars This year, India shone at the Asia's 50 Best Bars ceremony, with nine bars—a record number for India—on the list. These include New Delhi's Lair, Bengaluru's Soka, ZLB and Bar Spirit Forward, and Goa's Boilermaker, and India's representation outweighed traditional heavyweights like South Korea. Smitha Menon finds out what makes for an award-winning bar—beyond just the cocktails. Read more. 'Sarzameen' review: A strained family drama If you're wondering what to watch this weekend, we have quite a few suggestions, from the return of Marvel's first family in 'The Fantastic Four: First Steps' to Adam Sandler teeing off again in 'Happy Gilmore 2'. Also in theatres is Sarzameen, Kayoze Irani's film about a fractured army family in Kashmir. Despite having Kajol and Prithviraj Sukumaran in the lead, the film struggles to land its storytelling leaps or say anything meaningful about the conflict, writes Uday Bhatia. Sarzameen joins a growing list of films that see Kashmir only as a picturesque setting and a hook to hang their patriotism on. Read more. Sauna therapy for the monsoon This humid, rainy weather calls for more than just a hot cup of tea. It is also a good time to seek relief in sauna therapies where the heat purges toxins, relaxes muscles and calms the nerves. But in a country defined largely by tropical and subtropical climate, how much heat is healthy? Tanisha Saxena spoke to experts from retreats across the country—from the foothills of the Himalaya to the shores of the Arabian Sea—to find out how to sauna right in India. Read more. Why everyone is talking about Hyrox Described as the World Series of Fitness Racing, Hyrox race involves eight 1km runs and eight different workouts, including a 50m sled push, burpee broad jumps and wall ball shots. It's gruelling but that hasn't stopped it from exploding globally. Over half-a-million people participated in about 80 Hyrox races globally in the 2024-25 season, and Delhi just hosted India's second Hyrox race last week that saw 2,600 participants from all over the world. Shrenik Avlani finds out why the world is going crazy about Hyrox. Read more.
News18
21-07-2025
- Politics
- News18
Rebirth Or Rebranding? Reincarnation Under Surveillance
Last Updated: India's quiet support for Tibetan culture has provided refuge and continuity for the Dalai Lama's teachings, making Himalayan communities essential anchors in spiritual landscape The question of who will be recognised as the 15th reincarnation of His Holiness the 14th Dalai Lama is not merely a matter of religious tradition—it is a litmus test for the global community's commitment to spiritual freedom and cultural autonomy. At the epicentre of this issue lies a stark confrontation: between the Tibetan Buddhist tradition, rooted in centuries of spiritual wisdom, and the People's Republic of China, whose bureaucratic apparatus seeks to politicise reincarnation itself. China's 2007 directives on the management of reincarnated lamas—mandating state approval and invoking the archaic 'Golden Urn' method—are not only a distortion of Tibetan religious practice but a calculated attempt to subjugate faith under authoritarian control. These measures, cloaked in the language of regulation, are instruments of ideological domination, designed to erode the spiritual sovereignty of Tibet and replace it with state-sanctioned orthodoxy. The Buddhist Renaissance, initiated in the wake of systemic religious restrictions, has unfolded within a contested ideological space, marked by fundamentally differing visions of religion's role in contemporary Tibet. The institution of reincarnation (Tib. trulku, sprul sku) is one of the central concepts in not only the Buddhist but almost all Indic traditions with saṃsāra, as the vicious cycle of birth, death, and rebirth. This cycle, according to Buddhist doctrine, is ceaseless and infinite in duration, encompassing all sentient beings until they attain nirvāṇa. Progression through this cycle is determined by one's moral conduct and karmic accumulation. As part of this cultural and religious synthesis, the concept of the trulku—a consciously reincarnated spiritual master—became a hallmark of Tibetan Buddhism. During the Second Dissemination (phyi dar) of Buddhism in Tibet in the late 10th and early 11th centuries, a process of institutionalisation of Buddhism within Tibetan society and the emergence of distinct Tibetan Buddhist schools also bloomed. Unlike ordinary beings who are subject to involuntary rebirth within saṃsāra, Tulkus are believed to be spiritually realised individuals who, having transcended the cycle of existence, choose to reincarnate voluntarily. Their return in physical form is seen as an act of compassion, intended to benefit sentient beings and further the Dharma. The three kayas thus are: Dharmakāya (Truth Body): The eternal, formless essence of the Buddha, representing ultimate reality and transcending both physical and spiritual dimensions. Sambhogakāya (Enjoyment Body): The celestial manifestation of Buddhas and bodhisattvas, perceptible only to advanced practitioners who have attained a high level of spiritual realization. Nirmāṇakāya (Emanation Body; Tib. trulku): The physical form through which Buddhas and Bodhisattvas appear in the human realm to guide sentient beings toward liberation. The most prominent and influential reincarnation lineages in the Gelugpa tradition of Tibetan Buddhism are the Dalai Lamas (tā la'i bla ma) and the Panchen Lamas (paṇ chen bla ma). The Dalai Lama is revered as the manifestation of the bodhisattva Avalokiteśvara, the spiritual protector of the Tibetan people, while the Panchen Lama is regarded as the embodiment of Buddha Amitābha. The rise of the Gelug school in the 17th century represented a turning point in Tibetan religious and political history. Under the leadership of figures such as the Fifth Dalai Lama, the Gelug tradition consolidated power and became the dominant force in Tibetan Buddhism. With growing support from Mongol patrons and increasing centralization of authority in Lhasa, the school undertook an ambitious program of institutional expansion. As Gelug influence extended across the Tibetan plateau and beyond, this power shift brought about a dramatic increase in monastic construction. Dozens—eventually hundreds—of new monasteries were founded throughout Central Tibet, Amdo, Kham, and even parts of Mongolia and China. These institutions not only served religious functions but also became local centers of education, administration, and cultural life. Crucially, with the expansion of monastic infrastructure came the proliferation of tulku lineages—hereditary reincarnations of spiritually accomplished lamas. Many of these tulkus were recognised within individual monasteries and functioned primarily at the local level, acting as spiritual leaders and ensuring continuity within their institutions. Though these lineages did not possess the sweeping authority of the Dalai or Panchen Lamas, they were deeply influential within their regional and sectarian contexts. This system also reflected a broader theological and political strategy: While this created a rich and intricate web of spiritual leadership, one in which the influence of most was localised, even as a few achieved pan-Tibetan recognition, like the authority of the Dalai and Panchen Lamas, whose influence extended as far as Mongolia. The conflict over the recognition of Tulkus—reincarnate Tibetan Buddhist leaders—reached a flashpoint in 1995, centering on the succession of the 10th Panchen Lama, who passed away in January 1989 at Tashilhünpo Monastery in Shigatse. The dispute intensified in May 1995, when the 14th Dalai Lama recognized Gendün Chökyi Nyima (b. 1989) as the 11th Panchen Lama. The 1995 abduction of Gendün Chökyi Nyima, the Dalai Lama's recognised 11th Panchen Lama, remains one of the most egregious violations of religious freedom in modern history. His disappearance, followed by the installation of a politically compliant proxy, Gyaltsen Norbu, underscores Beijing's intent: to control not only the narrative of Tibetan Buddhism but its future leadership. It is noteworthy that a substantial number of Tibetans—both within Tibet and across the global diaspora—do not acknowledge him as a legitimate reincarnated tulku. This sentiment reflects long-standing concerns about the authenticity of religious appointments made or endorsed under political authority, rather than through traditional spiritual processes. China, as a one-party state led by the Chinese Communist Party (CCP), maintains an officially atheist stance. Historically, CCP leadership has often characterised religious belief as incompatible with Marxist-Leninist ideology. Famously, Mao Zedong once referred to religion as 'poison," a reflection of the party's foundational skepticism toward organized spiritual practice. Although the state now allows limited religious expression under strict regulatory frameworks, many observers note that such policies prioritize ideological conformity over genuine religious freedom. In China, thus Buddha Dhamma is often perceived less as a religious tradition and more as a cultural artifact. China's treatment of Buddhism reveals a stark contradiction. While the state elevates the Buddhist Association of China (BAC) as a legitimate voice in global religious forums, it simultaneously enacts policies that dismantle authentic Buddhist practice—particularly in Tibetan regions. Monasteries are demolished, spiritual leaders are silenced, and reincarnation processes are manipulated to serve political ends. This dual strategy—legitimising state-controlled Buddhism while suppressing independent religious expression—reflects a calculated erosion of religious freedom under the guise of cultural stewardship. Additionally, the Sinicisation of Buddha Dhamma by the Chinese state, under the guise of cultural integration, increasingly appears to be a calculated effort to subordinate a transnational spiritual tradition to the ideological apparatus of the Communist Party. While China asserts its sovereign right to shape religious expression within its borders, the systematic reinterpretation of Buddhist teachings to align with 'socialist core values" and 'Xi Jinping Thought" undermines the doctrinal integrity of the Dhamma and erodes its universal spiritual message. This politicized transformation—framed as modernization—risks reducing Buddha Dhamma to a tool of state propaganda, marginalizing authentic practice, and silencing centuries of pluralistic discourse. The complex interplay between state governance and Tibetan spiritual identity continues to evoke international concern and scholarly debate. It raises fundamental questions about cultural autonomy, spiritual legitimacy, and the appropriate role of political institutions in matters of faith. Should China attempt to replicate this maneuver with the Dalai Lama's succession, it will not only provoke spiritual outrage but geopolitical consequences. India, home to the Dalai Lama and the Tibetan government-in-exile, stands at the crossroads of principle and pragmatism. Any reincarnation recognized on foreign soil would be a direct rebuke to China's claim of religious jurisdiction—a move that could redefine the contours of Chinese diplomacy. In response, the Chinese government conducted its selection process in November 1995 at Lhasa's Jokhang Temple, proclaiming Gyaltsen Norbu (b. 1990) as the state-sanctioned 11th Panchen Lama, who was formally enthroned the following month at Tashilhünpo. The Chinese appointed Panchen Lama is barely accepted by the people of Tibet who consider it compelling to attend his events; thus remaining largely unconvinced by his public engagements. There is an overwhelming resistance among the people of Tibet to accept the Chinese appointed Panchen Lama. Gendün Chökyi Nyima has remained disappeared since 1995 and is widely believed to be under state detention, where he continues to be regarded by most Tibetans as the rightful Panchen Lama. The Chinese government's unilateral appointment of its own Panchen Lama in 1995—following the disappearance of Gendün Chökyi Nyima, the Dalai Lama's recognised successor—was not merely a breach of religious protocol. It was a calculated maneuver to assert ideological control over Tibetan Buddhism and undermine the spiritual agency of the Tibetan people. This act, condemned internationally, continues to reverberate as a symbol of Beijing's disregard for religious freedom and cultural autonomy. The Panchen Lama's sacred role in identifying the next Dalai Lama makes this interference particularly glaring. By installing a state-sanctioned figure, China has positioned itself to manipulate the future of Tibetan spiritual leadership—a move widely viewed as an attempt to rewrite centuries-old traditions to suit political ends. Should Beijing replicate this strategy in selecting the 15th Dalai Lama, the consequences will be profound. Such a decision would not only deepen Tibetan resistance but also provoke diplomatic backlash from nations with historical and cultural ties to Tibet—most notably India, which hosts the Dalai Lama and the Tibetan government-in-exile. The international community must recognize this moment for what it is: a struggle not just over a religious figure, but over the right of a people to preserve their faith, identity, and history. To remain silent is to tacitly endorse the commodification of spirituality by a regime that views religion as a tool of control. Foremost among the stakeholders is the Gaden Phodrang, the institution established by the 14th Dalai Lama and based in Dharamshala, India. The Dalai Lama has declared that this trust will be the legitimate authority in determining his reincarnation. The Tibetan diaspora, spread across India, Nepal, Bhutan, and much of the Western world, plays a vital role in safeguarding the cultural and religious integrity of Tibetan Buddhism. Many members of the diaspora argue that the next Dalai Lama should be born outside Chinese influence—preferably in a free country where religious practice is not controlled. Their advocacy and support have encouraged the 14th Dalai Lama to outline clear principles for his succession, including the possibility that the institution may end if not viewed as meaningful by Tibetans themselves. The Chinese government claims authority over all Buddhist reincarnations under its jurisdiction, insisting on using the historical 'Golden Urn' method to select the next Dalai Lama. However, many Tibetans inside China continue to revere the Dalai Lama and have sent private appeals urging him to ensure the continuation of the institution. Though public expression is tightly monitored, subtle forms of spiritual dissent endure, making Tibetans inside Tibet vulnerable stakeholders. Mongolia has a longstanding spiritual link with Tibet, rooted in the Cho-yon (patron-priest) relationship. Mongolian Buddhists largely follow the Gelug tradition, of which the Dalai Lama is the head. In recent years, the Dalai Lama's recognition of the 10th Jebtsundamba Khutuktu in Mongolia reaffirmed these connections. Mongolia's spiritual infrastructure and historical reverence for Tibetan Buddhism make it a key stakeholder—some even speculate it could be a site for the 15th Dalai Lama's birth. The term 'Dalai Lama" itself comes from the Mongolian word meaning Ocean of Wisdom. In 1578, Mongol ruler Altan Khan conferred the title upon Sonam Gyatso, the third leader of the Gelug school of Tibetan Buddhism. This retroactively made him the 3rd Dalai Lama, and the two previous leaders were posthumously recognized as the 1st and 2nd. In Russia, (three republics—Kalmykia, Buryatia, and Tuva)—form a distinct cluster of Tibetan Buddhist (Gelugpa) regions. Despite political challenges and restrictions on the Dalai Lama's visits, spiritual relations remain strong. These provinces have expressed support for his teachings, and some local leaders have voiced concern over external interference in the reincarnation process. The growing spiritual and cultural dialogue between Russian Buddhists and the Tibetan Gelugpa tradition has been further strengthened through the visits of esteemed masters such as Ling Rinpoche and Kundeling Rinpoche to Russia. These engagements represent a significant step in fostering deeper understanding and collaboration between the two communities. top videos View all Lastly, the Indian Himalayan region, encompassing areas like Ladakh, Himachal Pradesh, Darjeeling, Sikkim, and Arunachal Pradesh, houses over a million Tibetan Buddhists who view the Dalai Lama as their spiritual leader. Local leaders and monastic communities have voiced their support for a traditional reincarnation process. India's quiet support for Tibetan culture has provided refuge and continuity for the Dalai Lama's teachings, making these Himalayan communities essential anchors in the spiritual landscape. Together, these stakeholders form a mosaic of belief, politics, and heritage. The reincarnation of the Dalai Lama will be more than a spiritual event—it will be a referendum on the world's willingness to confront authoritarianism in its most insidious form: the rewriting of sacred tradition to serve political ambition. Baishali Sarkar is Research Associate at International Buddhist Confederation. Views expressed in the above piece are personal and solely those of the author. They do not necessarily reflect News18's views. About the Author Baishali Sarkar Baishali Sarkar is Research Associate at International Buddhist Confederation. view comments Location : New Delhi, India, India First Published: July 21, 2025, 19:43 IST News opinion Opinion | Rebirth Or Rebranding? Reincarnation Under Surveillance Disclaimer: Comments reflect users' views, not News18's. Please keep discussions respectful and constructive. Abusive, defamatory, or illegal comments will be removed. News18 may disable any comment at its discretion. By posting, you agree to our Terms of Use and Privacy Policy.
News18
17-07-2025
- Politics
- News18
The Dalai Lama At 90: A Spiritual Legacy Caught Between Faith And Force
The Dalai Lama's 90th birthday goes far beyond being an event of spiritual/religious importance. It's a critical driver of regional geopolitics & direction of the Tibetan movement The town of Dharamshala in India's Himachal Pradesh is bustling with celebration and anticipation as the 14th Dalai Lama is set to turn 90 on July 6. Although, as the spiritual and political head of Tibetan Buddhism, the Dalai Lama's birthday is in itself a hugely significant event, this time, it holds far-reaching importance as His Holiness is expected to share details of his successor. This is not just going to be a spiritually or religiously loaded revelation, but something that the future of the Tibetan people, who have been resisting Chinese control for decades, depends on. Since the Dalai Lama's exile to India in 1959, along with thousands of others, in the wake of the Chinese occupation of the Tibetan plateau, he has emerged as a globally recognised and revered embodiment of Tibetan resistance, cultural distinction, and humanitarian values. A Nobel laureate, the Dalai Lama, or Tenzin Gyatso, was born as Lhamo Dhondup in 1935 in northeastern Tibet, and in two years, he was identified by sacred religious search parties as the incarnation of the 13th Dalai Lama. This is a centuries-old practice within Tibetan Buddhism wherein the reincarnation of top spiritual leaders is decided after their death based on visions and signs interpreted by senior Lamas. This process could take years, resulting in a spiritual and political vacuum of leadership during that time. However, the current Dalai Lama has made a few critical departures in this tradition—firstly, he has suggested that he might give indications regarding his successor while he is alive, a method known as 'emanation", and secondly, in his March 2025 book Voice for the Voiceless, he has stated, 'Since the purpose of a reincarnation is to carry on the work of the predecessor, the new Dalai Lama will be born in the free world." By 'free world", he is suggesting that his successor will be found outside China, which, again, is a divergence from convention. The reasons behind these deviations have to do with the relentless and overwhelming Chinese interference and suppression of Tibetan cultural traditions. The Chinese state, which officially identifies as atheist, has repeatedly declared that it reserves the right to decide on the Dalai Lama's reincarnation, a practice that it claims to trace to imperial China under the Qing dynasty. To that end, the Chinese Communist Party (CCP) wants to determine the next Tibetan Buddhist leader through the 'golden urn" process (wherein the names of all possible reincarnations are drawn from a golden urn), and to preside over it, it has convened a committee comprising government-selected Tibetan monks and CCP officials. This is, in no way, the first time that the CCP has attempted to directly intervene in Tibetan Buddhist affairs. In Tibetan Buddhism, the second-highest spiritual seat is accorded to the Panchen Lama, who also plays a crucial role in identifying the Dalai Lama's reincarnation. In 1995, the current Dalai Lama named the 6-year-old Gedhun Choekyi Nyima as the reincarnated Panchen Lama. Within days of the announcement, the boy and his family were abducted, never to be seen again, while the Chinese state propped up their own Panchen Lama, who parrots the party line and endorses Beijing's sovereignty over Tibet. Therefore, the vital significance of the Panchen Lama in deciding the succession of the Dalai Lama was a chief motivation for the CCP to intercept this seat, which raises anxieties about the future of the figure of the Dalai Lama itself. As the Dalai Lama gets older, the apprehension that there might be two Dalai Lamas, one based on suggestions by the current Dalai Lama and another projected by the CCP, becomes more and more severe. Despite the Dalai Lama's repeated assertion of fighting for Tibetan autonomy through peaceful means, as opposed to separatism, the CCP has always painted him as a violent secessionist and a threat to Chinese nationhood. As early as 1996, China formally prohibited the display and possession of the Dalai Lama's images in Tibet, construing it as solidarity with Tibetan secessionism. Over the years, China has intensified its efforts at reshaping Tibetan society, severing the next generation from their language, culture, ways of life, and, most importantly, aspiration for autonomy. From uprooting thousands of Tibetans by forcefully relocating their villages to separating around one million Tibetan children from their families and coercing them into mandatory residential schools designed for their assimilation into the majority Han culture, the CCP has been bent on the cultural and demographic restructuring of Tibet. In fact, since 2023, China has begun referring to Tibet as the 'Xizang Autonomous Region" in all official communications, demonstrating its fixation on the cultural erasure of the Tibetan identity. From this perspective, the Dalai Lama's 90th birthday, around which he is expected to reveal details on his spiritual inheritance, goes far beyond being an event of spiritual/religious significance. It is also a critical determinant of regional geopolitics and the direction of the Tibetan movement. As thousands of Tibetans, representatives of several other faiths, celebrated figures such as Richard Gere, and big political names congregate in Dharamshala, all eyes will be on the Dalai Lama, or 'the protector of the Land of Snows", as he is hailed by his followers. The world will listen carefully, as his words will shape one of the most resilient, enduring, and inspiring struggles of our times. The writer is an author and a columnist. His X handle is @ArunAnandLive. Views expressed in the above piece are personal and solely those of the author. They do not necessarily reflect News18's views. view comments First Published: July 02, 2025, 19:33 IST Disclaimer: Comments reflect users' views, not News18's. Please keep discussions respectful and constructive. Abusive, defamatory, or illegal comments will be removed. News18 may disable any comment at its discretion. By posting, you agree to our Terms of Use and Privacy Policy.
News18
17-07-2025
- Politics
- News18
Dalai Lama's Succession: Why Beijing's Claim Of Panchen Lama's Veto Is Invalid
Last Updated: The intrinsic nature of Tibetan Buddhist tradition, and the widespread rejection of China's appointed Panchen Lama demonstrate that "legitimacy cannot be imposed by decree" The recent high-profile meeting between Chinese President Xi Jinping and Gyaltsen Norbu, Beijing's appointed Panchen Lama, after a decade-long hiatus, underscores China's aggressive campaign to dictate the future of Tibetan Buddhism. With the 14th Dalai Lama's 90th birthday approaching on July 6, 2025, China is intensifying its efforts to legitimise its control over the succession narrative, particularly by misrepresenting the role of the Panchen Lama. However, a close examination of Tibetan Buddhist tradition reveals that Beijing's claims of an essential and decisive role for its Panchen Lama are not only historically unfounded but also legally and spiritually invalid. The Fabricated Necessity: Panchen Lama's Role In Succession Historically, the Panchen Lama holds the second-highest spiritual authority in Tibetan Buddhism, traditionally playing a significant role in identifying the reincarnation of the Dalai Lama, and vice-versa. Yet, the Chinese Communist Party (CCP) propagates a distorted narrative—that the Panchen Lama's involvement is 'essential and decisive"—to position itself as the ultimate authority in determining the next Dalai Lama. Crucially, the provided information explicitly states that the Panchen Lama's involvement in confirming the next Dalai Lama, while significant, 'is not mandatory according to Tibetan Buddhist principles." The recognition process is described as a 'complex process of spiritual signs, visions, and religious rituals conducted by senior lamas and monasteries, not the dictate of a single individual." This fundamental truth dismantles Beijing's assertion of a unilateral, mandatory approval, highlighting it as a political contrivance rather than a spiritual requirement. Beijing's attempts to control this spiritual process began in earnest in 1995. Following the Dalai Lama's recognition of six-year-old Gedhun Choekyi Nyima as the 11th Panchen Lama, the Chinese authorities swiftly abducted the child. Gedhun Choekyi Nyima has been missing ever since, tragically dubbed the world's youngest political prisoner. In a brazen act of interference, China then installed Gyaltsen Norbu, a boy of their own choosing, as their version of the Panchen Lama. This act of forced installation, coupled with the disappearance of the Dalai Lama's choice, fundamentally undermines any claim of legitimacy for Beijing's appointee. Norbu has consistently 'struggled to gain acceptance among Tibetan Buddhists" and is 'widely viewed as a political appointee lacking spiritual legitimacy". His movements are severely restricted, and his limited public appearances further underscore his lack of genuine spiritual authority, as evidenced by his denial of entry to Nepal for a major Buddhist event in 2023. A History Of Failed Impositions & Atheist Irony China's current strategy is not unprecedented. Historically, even the Qing dynasty attempted similar interference in Tibetan religious succession, including offering the title of Dalai Lama to the 9th Panchen Lama, an offer that was consistently refused. The 10th Panchen Lama, despite initial cooperation with Beijing, later became a vocal critic, famously condemning the CCP's repressive policies in Tibet in his 70,000-character petition in 1962. This historical pattern demonstrates that external imposition on Tibetan spiritual matters has consistently failed to gain lasting acceptance. The irony of an officially atheist Communist Party deeply involving itself in religious succession is stark. The Xi-Norbu meeting is a 'narrative building" effort, designed to project Beijing's authority. The Dalai Lama's Unassailable Authority The 14th Dalai Lama himself has repeatedly affirmed his autonomous authority regarding his reincarnation. He has unequivocally stated that the decision concerning his successor is 'ultimately his own, and he has the authority to determine whether the institution should continue." Furthermore, he has indicated the significant possibility that his successor could be 'born outside Chinese-controlled Tibet, possibly in the 'free world'." These statements directly challenge Beijing's claims of control and highlight that the absence of approval from China's installed Panchen Lama does not, by any means, 'invalidate the identification of a new Dalai Lama". The spiritual and traditional protocols for identifying the reincarnation rest with senior lamas and the Tibetan Buddhist community, not with political dictates from an external, non-religious power. Conclusion: Legitimacy Cannot Be Imposed The Xi-Norbu meeting is a clear signal of Beijing's determination to control the future of Tibetan Buddhism and the Dalai Lama's succession. It is a calculated move to impose political authority over a deeply spiritual process. However, history, the intrinsic nature of Tibetan Buddhist tradition, and the widespread rejection of China's appointed Panchen Lama demonstrate that 'legitimacy cannot be imposed by decree". As the Dalai Lama's 90th birthday approaches, the stakes are indeed high. Should the Dalai Lama announce his successor in exile, it would directly challenge China's fabricated claims and potentially create a spiritual divide between Beijing's appointee and the candidate recognised by the global Buddhist community. Ultimately, despite China's strategic maneuvers, the true spiritual authority and the decision regarding the Dalai Lama's reincarnation will be determined by the Tibetan people and the international Buddhist community, not by the will of an authoritarian state. RK Raina is Consultant, International Buddhist Confederation. Views expressed in the above piece are personal and solely those of the author. They do not necessarily reflect News18's views. Location : New Delhi, India, India First Published: June 29, 2025, 18:46 IST
News18
17-07-2025
- Politics
- News18
Dalai Lama Flashpoint Is Part Of ‘Managed Rivalry', Won't Derail India-China Relations
The Dalai Lama's blunt announcement about continuing with the tradition of reincarnations without letting China meddle in it will spike tensions temporarily, but not break ties India and China's relations make for the most heated headlines. With a war in the past and at least three violent skirmishes in the last 10 years, the two nations seldom create good news. But behind closed doors, top officials both in India and China have lately started saying something unusual. They say the tiger-dragon relations have never been as good as they are now. This makes one believe that the Dalai Lama's blunt announcement about continuing with the tradition of reincarnations without letting China meddle in it will spike tensions temporarily, but not break ties. The Dalai Lama said in his speech: 'As far back as 1969, I made clear that concerned people should decide whether the Dalai Lama's reincarnations should continue in the future. I also said, when I am about ninety, I will consult the high Lamas of the Tibetan Buddhist traditions, the Tibetan public, and other concerned people who follow Tibetan Buddhism, to re-evaluate whether or not the institution of the Dalai Lama should continue. Over the last 14 years leaders of Tibet's spiritual traditions, members of the Tibetan Parliament in Exile, participants in a Special General Body Meeting, members of the Central Tibetan Administration, NGOs, Buddhists from the Himalayan region, Mongolia, Buddhist republics of the Russian Federation and Buddhists in Asia including mainland China, have written to me with reasons, earnestly requesting that the institution of the Dalai Lama continue. In particular, I have received messages through various channels from Tibetans in Tibet making the same appeal. In accordance with all these requests, I am affirming that the institution of the Dalai Lama will continue." Some think this could make things go ballistic. But it most likely will not shake up relations. Rising trade, growing diplomatic cooperation, and a world thrown into uncertainty but the US President's mercurial diplomacy will keep India and China invested in each other. Undoubtedly, China will keep using Pakistan (and possibly Bangladesh) as irritants against India and try to destabilise it internally by funding and weaponising dissent. India will also firmly stand by the Tibetan spiritual leadership in exile, make friends with China's enemies in the neighbourhood, and push the Quad agenda. But it would be done within the limits of what Soumya Bhowmick describes in his ORF Foundation piece as a 'managed rivalry'. India's evolving engagement with China reflects a strategy of managed rivalry—balancing selective cooperation with strategic hedging. Rather than decoupling, India is recalibrating its economic and diplomatic posture by diversifying partnerships, securing resilient supply chains, and reducing dependence on China, especially as Beijing deepens ties with Pakistan. This marks a shift from reactive diplomacy to a tactically layered approach, where competition is contained without collapsing ties. The growing trade between the two nations is perhaps the most robust bulwark against direct conflict. In the first quarter of 2025, India and China's bilateral trade swelled to $136 billion, marking a 9.2 per cent year-on-year growth. Although this trade is heavily skewed in favour of China, Beijing remains New Delhi's second-largest trading partner, with the US at number one. At the CNN-News 18 Rising Bharat Summit 2025, foreign minister S Jaishankar said India and China were discussing collateral issues related to Covid-19, direct flights, and the resumption of the Kailash Mansarovar Yatra. The India-China border agreement on October 21, 2024, led to the first meeting since 2019 between Indian PM Narendra Modi and Chinese President Xi Jinping on the sidelines of the BRICS summit. Military disengagement in Ladakh, regular dialogue on border management, and the rebuilding of bilateral ties followed. Jaishankar met his Chinese counterpart Wang Yi in November 2024 and discussed resuming talks of a religious pilgrimage in Tibet, data sharing on trans-border rivers, direct flights between India and China, and media exchanges. The two defence ministers, Rajnath Singh and Admiral Dong Jun, also met in November 2024. In December, NSA Ajit Doval met Wang for border talks. Then came foreign secretary Vikram Misri's Beijing visit in January 2025. India wants to move relations to a 'more stable and predictable path', while Beijing has called for the need to be 'partners rather than rivals'. The vagaries of a Trump-ian world—tariff wars and unpredictable diplomacy over international conflicts—is another reason to deepen ties with each other instead of scuttling what exists. Which is why the two nations will most likely cross the river of bile over the Dalai Lama episode and safely reach solid ground soon. First Published: July 02, 2025, 15:09 IST Disclaimer: Comments reflect users' views, not News18's. Please keep discussions respectful and constructive. Abusive, defamatory, or illegal comments will be removed. News18 may disable any comment at its discretion. By posting, you agree to our Terms of Use and Privacy Policy.
