Monk Lozang Tsering, 29. Shartse Monastery. Fled Tibet in 1990 to study Buddhism in India. He and other monks were maltreated and injured by Tibetan protesters, including monks, recruited from various camps by the local Tibetan Women’s Association (TWA) and local Tibetan Youth Congress (TYC) and the settlement Chairman to disrupt the two-day prayer conference of the all-India Shugden devotees’ representatives.

DECCAN HERALD
Monday, September 11, 2000
MUNDGOD (Karwar) Sept 10 (DHNS)

Three police officers and more than 30 persons were injured in a stone pelting incident in Lama camp of Tibetan settlement, Mundgod on Sunday morning.

More than 2000 Lamas, including 200 women, who are said to be the followers of Dalai Lama took out procession under the leadership of Prema Tsering, and tried to destroy a Shugden temple and started pelting stones at Shugden devotees. Police personnel resorted to a lathi (stick / cane) charge and later shot teargas shells.

The Dalai Lama supporters opposed prayers at the Shugden temple, due to the difference of opinion between Lama followers and Shugden devotees.

Dorje Shugden Devotees Charitable and Religious Society had arranged a three-day seminar which started on Saturday, but Lama supporters staged a protest march today which ended in the stone pelting.

Police Inspector B.D. D’Souza, PSI S.T. Gasti, ASI Ganapati S. Naik and more than 30 Shugden devotees were injured in the stone pelting. However, the timely action of the police averted mishap.

Mr Yesha Lama has urged the arrest of the culprits who tried to destroy the Shugden temple and the building belonging to Kunja Lama, and requested the police to provide protection for Shugden devotees.

Mr G.B. Chebbi (Superintendent of Police), Dr T.D. Pawar, Additional SP V.S. Naik, Dy SP, Asst Commissioner Naveen, Tahsildar Raghavendra Rao have camped at Mundgod and are supervising the law and order situation.

There is panic in the Tibetan settlement area and vehicular traffic was stopped. More than 50 representatives from all over India and three delegates from Nepal have participated in this seminar, which will be concluded on Monday. The General Secretary of Shugden Devotees Charitable Society L.K. Thakur has urged the district to provide police protection to Shugden devotees.

Source:Deccan Herald

Delhi, 17.9.2000
PRESS RELEASE

Sera Mey Monastery in Bylakuppe

On Sep. 10, there was an hour-long clash between Tibetan protesters and monks in the Tibetan settlement in Mundgod, Karnataka. The ‘protesters’ numbered about 3000, including nuns, lay people and inmates of the local old peoples’ home. They came at the behest of the local Tibetan Women’s Association (TWA) and the local Tibetan Youth Congress (TYC) who made it mandatory for every Tibetan above school-going age to join in the protest against Shugden worshippers – or be fined a public penalty.

They targeted a two-day prayer conference attended by about 70 delegates of Shugden worshippers from all over India and Nepal. The ‘protesters’ attacked not only the monks participating in the prayer-conference, but also vented their ire at the local policemen and other officers. Many on both sides, and the police, had received serious injuries. The police imposed a 24-hour curfew from 6pm to the evening of the next day. Forseeing more unrest, they extended it for another 24 hours on Sep. 12.

A four-man representative of the Tibetan exile election commission, who had arrived in the settlement on official duty, visited those of the protesters who were in the local Tibetan hospital. They did not call or visit any of the monks who had also received serious injuries and were bed-ridden in their monastery hostel.

On Sep. 12, there was another clash among Tibetans. This took place at the Bylakuppe Tibetan settlement, the largest Tibetan enclave outside of Tibet. Delegates from various local Tibetan monasteries and camps in the settlement had objected to the presence of the United Cholsum Organisation (UCL) from Dharamsala to pitch for elections. Though both the police and the settlement Chairmen ordered them to be out of the settlement by 8am, they evaded the order and stayed on. The entire delegation of the Dorje Shugden devotees from all over India and Nepal, who had a brief reception at the local Pomra Khangtsen monastery on their return from Mundgod, left the place after a brief prayer, as requested by the police.

About 600 Tibetans awaited them at Camp 1. They missed the delegation’s motorcade which left by another route. However, about 20 monks of Pomra Khangtsen, who saw off the delegates up to Priyapatna, were not so fortunate. While returning, they fell into the waiting arms of the mob. In complete defiance of the police intervention, they attacked the monks. There was no compassion. None of the monks was spared. They were beaten without mercy by their fellow Tibetans. All of them received massive injuries. The police imposed section 144 within the Sera Monastic University.

Although the 20 monks were the victims, the police took them into judicial custody. The UCO leaders, who responsible for the clash, and were contravening their expulsion order from the police, were left untouched.

THE ORIGIN

The origin of these two clashes among ordinary Tibetans is the ban imposed by the Dalai Lama on the worship of Dorje Shugden, a Tibetan protector deity worshipped by thousands of prominent Tibetans including Trijang Rinpoche (1901-1982), the Dalai Lama’s junior tutor.

THE POLITICAL COMPULSION BEHIND THE RELIGIOUS BAN

As the ‘well-being of the Dalai Lama and independence of Tibet’ were given as the pretext for imposing it, it got all the major Tibetan organisations (who had till then openly opposed any concession by anyone to China on Tibetan independence) totally involved in enforcing it in every Tibetan community in India, Nepal, Switzerland, and even in Tibet where Tibetans are under Chinese subjugation. Four months later, when the confusion created by this policy completely involved the entire Tibetan exile community, the Dalai Lama announced (July 17, 1996), at a joint address to the British parliament, that he was seeking autonomy under China, as opposed to complete independence from China (which had been the notion given to the Tibetan public till then).

THE DALAI LAMA’S ROLE

Both the religious ban and the method adopted to enforce it have created results tantamount to religious persecution in exile. These are all documented. Throughout the exile Tibetan enclaves, there have been grievous injuries, daily harassment and discrimination against those Tibetans who refuse to give up their faith in Shugden, or poor Tibetan families who receive scholarship for their children’s education from Tibetan Lamas in Europe who revere the deity.

These actions contravene more than one section of the Constitution of India, in which the Dalai Lama is a refugee and resident. They contravene more than one clause of the United Nations Declaration on Human Rights, which is his main source of support where the Tibetan people are concerned. To date, neither the Dalai Lama nor his Private Office have deplored these incidents. Why?

THE TWO INCIDENTS

The two recent incidents mentioned at the beginning have left about 70-100 Tibetans wounded. These Tibetans do not know each other. Nor do they know why they attacked each other. None of the assailants had any enmity towards each other. This is perhaps the real tragedy. Those who attacked did so believing that they were carrying out the ‘wishes of the Dalai Lama’. Those who resisted the onslaught and retaliated in self-defence, did so to defend their right to freedom of religion, for a life consistent with human rights and dignity.

IMPORTANCE OF THESE INCIDENTS

The Tibetan establishment routinely informs the Union and state Govt. of India that Shugden worshippers are ‘Chinese spies’. On the other hand, all the monks who were attacked at Mundgod on the 10th, all the 20 monks who were beaten without mercy by a 600-strong Tibetan mob at Bylakuppe on the 12th, are Tibetans who had recently escaped from Chinese rule. None of them have any connection with the Chinese government. Each of them has escaped Tibet, given up their family and relatives in Tibet, to live in freedom, to live a life with human dignity, in exile.

This incident has proved beyond any reasonable doubt that even though Shugden devotees are loyal Tibetans, the Private Office of the Dalai Lama, and some of its lobbyists, is bent upon destroying any Tibetan or Tibetan monastery or Tibetan individual who disagrees with him – at any cost, under any pretext, even if this means misrepresenting facts to governments and Tibetan supporters abroad.

IN THE AFTERMATH

On the 14th, the Dorje Shugden Society called on the Union Home Minister to apprise the Government of the situation and to seek a full inquiry into the incidents and their origin. The Government is concerned for unity among Tibetans.

The Tibetan exile administration is completely dominated by the Private Office of the Dalai Lama and its lobbyists. More than four decades have passed since the exile Tibetan administration came into existence. But the Tibetan exile community has no independent Judiciary, no independent press and no opposition party.

OUR DECISION

Tibetans who worship Lord Shugden, share in the grief of all those Tibetans who suffered in these two incidents. They deplore this violence. Knowingly or unknowingly, the Dalai Lama is creating permanent division among his own people based on religious faith and ideological convictions. The price for this divisive policy will be exacted from future Tibetans yet to be born. The Dalai Lama’s so-called ‘supporters’ are seeking to rule even the conscience of each and every one who is born a Tibetan. The respected leader, bearing the entire weight of his exiled people and his international commitments, is too distracted to notice this dangerous trend.

The two recent incidents in Mundgod and Bylakuppe are just the tip of this dangerous iceberg.

The Private Office of the Dalai Lama is the whole cause of these two incidents. The local Tibetan Women’s Association (TWA) and Tibetan Youth Congress, who masterminded the incident in Mundgod, are staffed with educated Tibetans. Their mandate does not permit infringement of anyone’s religious and human rights. Hence, unless insisted in the name of the Dalai Lama, they would not commission such a step on their own. Furthermore, the Private Office has created, for political purposes, the present religious controversy. It has consistently sustained this controversy by giving inducements of favors, high offices, titles, immigration or postings in Western countries, and money to any abbot, Tibetan petty official, or monastery or Buddhist centre who helps to support this controversial religious policy.

Till these questionable methods stop, those close to the sun may enjoy a sunny life but the average common Tibetan will continue to suffer in anguish and remain torn between their native Tibetan values of honesty and political deception being continuously espoused in their leader’s name. We would like to clarify that except for this religious ban, Shugden devotees have no quarrel or any political objectives against either the Dalai Lama or his Private Office. But till such time as the Dalai Lama clarifies his stand on these two incidents, and starts working for uniting the Tibetans on the basis of truth, honesty, and Buddhist and ancient Indian values of religious diversity and tolerance, till that time, with all due respect for him as a great spiritual master, we will not accept him as our religious leader any more.

Violence and Sangha are not a good mix

48-Hour Curfew at Tibetan Settlement. 24-Hour Curfew at Another Tibetan Settlement in South India.

INDIA – Deccan Herald,
Monday, September 11, 2000:

Representatives of Dorje Shugden devotees from Ooty, Shillong, Kalimpong, Darjeeling and Sikh, Nepal, Delhi and Bylakuppe gathered at the settlement (Pop. 13,000) in Mundgod in the southern Indian state of Karnataka to participate in a one-day prayer convention organised by the local Shugden Society. The gathering was violently attacked by a mob of more than 2000 Tibetan Dalai Lama “supporters”. An eye-witness report from these incidents:

Sep. 8:
Anticipating objection and violence, Mr Nudup Dorje, Chairman of the settlement, requests all the house masters of Gaden Monastery to calm down their monks on the 10th, as ‘there will be only a peaceful protest march of about 200 Tibetans against the Dorje Shugden convention’. Ven. Geleg Thogmed, the house master of Dokhang Khangtsen calls a special gathering of all the monks of Dokhang Khangtsen, and asks each and every one of them to remain calm during the peaceful protest. The monks believe their house master, and return perplexed and thoughtfully to their quarters.

Sep. 9:
Representatives of Dorje Shugden devotees arrive from Ooty, Shillong, Kalimpong, Darjeeling and Sikh, Nepal, Delhi and Bylakuppe arrive at the settlement (Pop. 13,000) in Mundgod in the southern Indian state of Karnataka to participate in a one-day prayer convention organised by the local Shugden Society, for the purpose of:

1. sorting out legal and other details about constructing a new prayer hall for the worship of Lord Shugden as the existing one can accommodate only half the number of devotees at every prayer session and
2. discussing how to respond to the continuing religious prosecution within Tibetan society at the hands of those claiming to be ‘supporters of the Dalai Lama’ against anyone who reveres the Buddhist deity Dorje Shugden. The delegates, assembled in Delhi, leave in two groups for south India.

MUNDGOD:

The area in front of the new Dokhang Khangtsen (House), located beside the entry gate to the Tibetan settlement, is quiet except for a police bus and a few policemen on patrol. This was sent by the local police.

Morning, Karnatak countryroad:

Representatives for the convention who came together by train are stopped halfway to Mundgod by a detachment of police, and searched thoroughly for weapons, at the behest of the local Tibetan Women’s Association and the Tibetan Youth Congress who had baselessly alleged that Shugden devotees are ‘anti-Dalai Lama’.

Mid Afternoon, Goa-Karnatak border:

Geshe Cheme, General Secretary of the Shugden Society, and two advocates of the Supreme Court of India, Mr Thakur and Mr Arvind Singh, were on their way to the convention from the airport when they were stopped by another detachment of police at the Goa-Karnatak border. They are escorted to the district police headquarters at the seaside city of Karwar to meet the police commissioner. The PC briefs the Supreme Court lawyers about allegations he has received from the Tibetan Women’s Association, the Tibetan Youth Congress, and the settlement Chairman to the effect that the Shugden devotees in the settlement are all ‘anti-Dalai Lama’, ‘paid by China’ and other baseless charges. He asks the lawyers to live in separate accommodations outside of the Tibetan settlement, as he was apprehensive that ‘the other side’ may attack the convention participants. They reach the convention venue after another five hours by car.

Late evening, Mundgod Tibetan settlement:

News is received that, as their final pitch to prevent the convention from taking place, officers of the local Tibetan Women’s Association asked the camp leaders to announce that every Tibetan in the settlement above the age of 15 should join their protest the next day. Anyone refusing will be fined Rs. 500, or will be asked to give an explanation. The TWA approaches Drepung Loseling Monastery, requesting it to send Drepung monks to participate in the protest. The monastery keeps silent. Besides monasteries, the TWA visited the local Tibetan infirmary with the same message. They visited Jangchub Choeling (The Abode of Dharma), the peaceful local Tibetan nunnery, a second time to urge the nuns to join in the next morning’s procession.

Sep. 10: 9 A.M.
Soon after their simple breakfast, local Tibetans began to leave their home in twos and threes. From the side of Camp 3, several hundred Tibetans descended towards Gaden Monastery as though they were on their normal life visits in the settlement. However, after passing the big blue police van strategically placed near the Camp 3 bridge, they came together, forming a 3000-strong procession and briskly proceeded towards Gaden Monastery. But we did not know any of this at the time…

Except for some passersby, there was almost no one within the gates of the convention precinct. It was open. From the vantage point of the new prayer hall, I could see groups of police and some passersby outside the gate. Most of the monks had gone to attend the morning debate at the monastery courtyard.

Geshe Jangchub Dorje, President of the local Shugden society, opens the prayer convention. There are about 70 delegates. Mr Jampal Yeshe, President of the Shugden Society from Delhi, took the podium next. We were hardly a few minutes into his speech when political reality thrust aside peaceful intentions of mortals…

From our venue, we started hearing chants. The chanting got louder and louder. It became more and more difficult to concentrate on the speaker. About 50 steps away from the prayer hall, outsiders began to converge at the gate to watch the advancing procession. Monks helping with the prayer convention from within the compound became curious and went to see. The policemen began to form a barrier outside the gate. They had helmets and cane batons. None of them had shields.

Expecting to see leaders of the TWA and TYC leading the march, the onlookers saw widows, old women and old men from the local Tibetan infirmary placed at the head of the procession. The Chairman of the settlement was seen pretending to stop the advancing procession. As the protesters reached the gates of Dokhang House (the prayer venue), they became ugly. They began to shout abuses against Dorje Shugden. “Any Tibetan who worships Shugden against the wishes of the Dalai Lama”, they shouted, “are traitors.” Soon the protesters began to throw dust and small stones at the direction of the convention. These fell on monks who were watching from inside the gate. Soon larger stones and bricks followed. Flower pots and glass panes of the Dokhang students’ hostel facing the road were smashed without pity. All the windows of the nearby residence of Geshe Tenzin Chophel, one of the main disciples of the late Kyabje Zong Rinpoche, were hit and smashed. The attack increased in intensity. The local police inspector was hit on the face and started bleeding. Other police officers were similarly attacked. It was becoming impossible to restrain the monks watching from inside. They became restless. They shouted at the police for holding them in check while not being able to control the abuse and attack from the protesters. The abuses and attacks continued. Some of the monks within the gate rushed out and charged at the protesting mob.

Soon there was hand-to-hand fighting between the protesters and the monks. It was an uneven match: about 40 monks, young and old, trying to combat about 3000 screaming protesters. Many on both sides received bad beatings. Many on both the sides started bleeding from injuries. Some protesters begged for mercy, saying they had no choice but to join the procession or face penalty from the TWA. Nuns in the procession from the local Tibetan nunnery fled to the nearby Lhopa Khangtsen. Amidst sobs they cried that the TWA came to their nunnery twice to ask them to join to this protest march, be fined, or ‘face a Tibetan inquiry commission’. The fight was continuing. Sticks, stones and bricks were landing everywhere. The protesters fled screaming. But again they regrouped and advanced towards the monks. The in-fighting became bitter and tragic. Some of the protesters, while fleeing, fell into ditches and nearly suffocated to death. Others, while fleeing, smashed the window panes of the Shartse Monastery student canteen and the library above it.

Some old Tibetans were seen weeping at the steps of the Shartse student canteen, sobbing that that this attack on the monks was a replay of the cultural revolution in Tibet. The violent confrontation and fighting, however, grew in strength and continued for about two hours. In desperation, the police fired several times into the air. This proved effective.

Many Tibetans on both sides suffered injuries. Among the protesters some fell unconscious; others had to be lifted and carried away. Some of the monks had to be immediately taken to Indian hospitals in Mundgod. About 40 protesters were treated for various injuries at the local Tibetan hospital near Camp 3. About seven of them were said to be admitted. We also heard that one monk and a nun had fatal injuries, and were rushed to Hubli hospital for intensive treatment.

The prayer convention was resumed. The Supreme Court lawyers, who had witnessed the confrontation from their car throughout the duration, were shocked beyond belief. They addressed the convention. They observed that according to the constitution of India, every Tibetan living in India has complete freedom to adopt any religion and worship any god.

About lunch time the police commissioner arrived at the Tibetan settlement from his headquarters in Karwar (three-hour bus ride) to evaluate the situation for himself and to inspect the attack on his officers by the protesters. For the local police chief whose uniform was splattered with blood from injuries on his face, the commissioner asked for a change of his officer’s uniform.

Meanwhile, at the settlement office, the Tibetan Women’s Association, the Tibetan Youth Congress and other Tibetans were planning a second protest march in the evening. Apprised of this development the local Indian administration decided to ask the delegates to leave by nightfall. At the same time, they imposed a 24-hour curfew throughout the Tibetan settlement. Sensing that even the leaving of delegates was not enough for the protesters and the organisers, fearing an even more serious civil unrest, the police commissioner imposed another 24-hour curfew at 6PM on Tuesday, September 11 over the entire settlement.

What happened at Sera after the Mundgod incident:

On Sep. 12 the next day, there was another clash among the Tibetans. This took place at the Bylakuppe Tibetan settlement, the largest Tibetan enclave outside of Tibet. Delegates from various Tibetan monasteries and camps had objected to the presence of the United Cholsum Organisation (UCL) who had arrived from Dharamsala to pitch for elections. Though both the police and the settlement Chairmen ordered them to be out of the settlement by 8AM, they evaded the order and stayed on. The entire delegation of the Dorje Shugden devotees from all over India and Nepal, who had a brief reception at the local Pomra Khangtsen monastery on their return from Mundgod, left the place as asked by the police.

About 600 Tibetans awaited them at Camp 1. They missed the delegates’ car, which left by another route. However, about 20 monks of Pomra Khangtsen, who saw off the delegates up to Priyapatna, were not so fortunate. When they returned towards their monastery after seeing off the delegation, they fell right into the waiting arms of a 600-strong Tibetan mob. In complete defiance of the police intervention, they attacked the monks. There was no compassion. None of the monks were spared. They were beaten without mercy by their fellow Tibetans. All of them received massive injuries. The police imposed a 24-hour curfew in the settlement.

Although the 20 monks were beaten without mercy by the Tibetans, the police took them into judicial custody. The UCO leaders, who responsible for the clash, and were contravening their expulsion order from the police, were left untouched.

Source: www.schettini.com

The Dalai Lama urges Tibetans not to disrupt the Olympic torch relay in Tibet. Many people attended Dalai Lama’s talk as a group of protesters from around the world gathered outside the hall.