Tibetan Resistance group Chushi Gangdruk reveals how Dalai Lama escaped in 1959
The journey to India was a harrowing and exhausting one, but it would have been more dangerous without the instructions and protection of Dorje Shugden.
In the early 1950s, the Dharma Protector Dorje Shugden took trance of the famous Panglung Oracle and advised a group of Tibetans to form a guerrilla fighting group. Later, in 1959, they famously escorted His Holiness the 14th Dalai Lama on his historic escape to India. After ensuring that His Holiness was safely in exile, they turned around and went back into Tibet where they continued to stave off Chinese incursions for many years. This guerrilla group came to be known as Chushi Gangdruk (meaning ‘Four Rivers, Six Ranges’) and the men in this group, mostly from the Kham region of eastern Tibet, came together and trained for many years before that fateful escape in 1959.
The Khampas
Khampas, as people from Kham are referred to, are traditionally known to be fiercely independent and brave warriors. Under constant pressure from the neighbouring power centres of central Tibet and China, Khampas have never willingly given up independence, but were rather forced to befriend or be a vassal of one, when attacked by the other.
This to-and-fro cycle repeated itself when Khampa revolutionary leader Pandatsang Rapga founded the Tibet Improvement Party. He intended to overthrow the then-incumbent central Tibetan government based in Chamdo, and establish a Tibetan Republic as part of Kuomintang China.
His Holiness the Dalai Lama during his famous 1959 escape to India, pictured here with members of the Chushi Gangdruk guerrilla group which was formed on Dorje Shugden’s instructions. They escorted the Dalai Lama into exile in India, all the way invoking Dorje Shugden to keep them safe and protected.
Kuomintang intelligence knew that Tibetan and Khampa chieftains had some 80,000 fighters in Sichuan, Qinghai, and Tibet. It was their hope that an alliance with Pandatsang could help them against the People’s Liberation Army (“PLA”). Indeed, history shows the Kuomintang actually enlisted Khampas to join their military.
However, by 1949, the Communist PLA had driven the Kuomintang to Taiwan and in January 1950, the PLA officially proposed to support Pandatsang’s cause for an independent Kham Republic, in exchange for them to stay on the sidelines during the “liberation of Tibet”.
Pandatsang however, decided instead to send George Patterson, a Scottish medical missionary who had somehow managed to embed himself amongst the Khampas, to India to seek alternate aid, thereby alienating the Communists.
In 1951, the Dalai Lama was already in Dromo in the Yarlung Valley (highlighted area on the map). It is very close to Nepal, India and Bhutan, and the Dalai Lama could have easily escaped to safety from here. Yet, the Dalai Lama returned to danger and risk to Lhasa because of Nechung’s advice.
Nechung directs Dalai Lama to danger
Lobsang Monlam, who was interviewed for the Tibet Oral History Project. He revealed that it was Nechung who sent the Dalai Lama back into dangerous Lhasa in 1951 when the Dalai Lama was already at the border, and could have easily and safely left Tibet at that point.
Amidst the rising threat of invasion by the PLA, in late 1950, the Dalai Lama fled to Dromo in the Yarlung Valley from where he could easily escape to nearby India, Bhutan or Nepal, in case of further escalation. The Dalai Lama would not stay here for long however, because of advice that he received from Nechung, as we will clearly discover.
This advice is recorded as part of the Tibet Oral History Project, which aims to record (in video and writing) the life stories of Tibetans in exile so as to preserve them indefinitely. The project kicked off at the urging of the Dalai Lama.
In a sincere interview for the project with Lobsang Monlam, who was a member of the Chushi Gangdruk, Nechung is clearly described advising the Dalai Lama to return to Lhasa from Dromo in 1951 amidst all these uncertainties with the PLA. Though 89-year-old Lobsang Monlam misspoke the years, saying these events transpired in 1955/1956, he was otherwise clear and lucid throughout the interview.
The fact that Nechung advised the Dalai Lama to return to Lhasa in 1951 is corroborated by George Patterson who found himself stuck in the midst of the PLA’s foray into Kham. His obituary, written by the British newspaper The Telegraph states,
“In 1951 Patterson was asked by the Dalai Lama’s family to plot his escape from Tibet. The Dalai Lama had been on the point of going, but yielded to entreaties that he should consult “the State Oracle” first. The State Oracle (an adviser in a state of possession) told him he had to return to Lhasa, and the escape was aborted. Four years later, however, Patterson helped the Dalai Lama’s elder brother, Thubten Norbu, escape to America.”
(Source: https://www.telegraph.co.uk/news/obituaries/medicine-obituaries/9799200/George-Patterson.html)
The State Oracle being referred to here is Nechung and this obituary states clearly that Nechung was responsible for sending the Dalai Lama back into danger. Following the Dalai Lama’s return to Lhasa, history shows that things worsened for the Tibetans. The PLA unleashed land reform in full force throughout Eastern Kham and Amdo. Rebellions erupted and spread into Western Kham and Ü-Tsang (central Tibet).
His Eminence the 6th Panglung Oracle who took trance of Dorje Shugden and advised the Dalai Lama to leave Tibet.
Amidst all the chaos following the invasion of Kham, Khampa business leader Andruk Gompo Tashi who is, amongst other things, known to be close to Kyabje Trijang Rinpoche, consulted the most sought-after oracle then, the Panglung Oracle who could take trance of the enlightened Dharma Protectors Dorje Shugden, Setrap Chen and Kache Marpo.
This was the same oracle who, in 1956, took trance of Dorje Shugden and told Andruk Gompo Tashi and a few others to band together and form a society of warriors at a lake in the shape of Vajra Yogini’s ritual chopper (drigug). The lake was later identified as Pangong Tso.
After some hesitation, these men eventually banded together and formed the Chushi Gangdruk. They also adopted their now-iconic emblem formed by a pair of crossed swords. One is a ceremonial sword of the Dharma Protector Dorje Shugden that the Panglung Oracle had given to Andruk Gompo Tashi, and the other is a sword resembling the Wisdom Sword of the Buddha Manjushri that was auspiciously found at the site of their camp at Pangong Tso.
The now-iconic emblem of the Chushi Gangdruk consists of a flaming sword representing Dorje Shugden and another sword representing Manjushri that was auspiciously found at the site of their encampment at Pangong Tso Lake.
Later in 1959, Kyabje Trijang Rinpoche, tutor to the 14th Dalai Lama, again consulted the Panglung Oracle who in trance of the protector Dorje Shugden, gave instructions that the Dalai Lama should leave Tibet immediately. Dorje Shugden also gave specific instructions as to which route should be taken by the Dalai Lama to India, and what rituals should be performed and precautions undertaken in order to keep the Dalai Lama safe.
On his escape out of Tibet to India, the Dalai Lama was accompanied by the Chushi Gangdruk warriors who had been formed due to the foresight of Dorje Shugden. Oral witness accounts show that every day, the Chushi Gangdruk would do serkym (black tea) and sangsol (incense) rituals to Dorje Shugden in the early morning to ask for blessings and protection, whilst escorting the Dalai Lama into exile.
The Dalai Lama arrives at Birla House in Mussoorie, India. The hundreds of thousands of Tibetans who entered India in the subsequent decades were warmly received by the Indian government, thanks to the precedent set by Prime Minister Jawaharlal Nehru.
The Dalai Lama eventually arrived in India safely and was welcomed by the Indian government under the leadership of Prime Minister Jawarhalal Nehru. Later, Tibetan refugees were offered a roof over their heads in the form of 24 settlements throughout India which exist till this day.
Nechung was wrong many times
India and Tibet by Sir Francis Younghusband
Unlike Dorje Shugden’s advice which shows consistency and accuracy, Lobsang Monlam’s sincere eyewitness account which is corroborated by George Pattersons’s obituary, makes Nechung erroneous in his 1951 advice for the Dalai Lama to return to Lhasa from Dromo. The Dalai Lama was already near the border with India, Nepal and Bhutan, and could have easily travelled there and into safety.
Yet, in Nechung instructing the Dalai Lama to return to Lhasa, he exposed the Dalai Lama to unnecessary risk which kept on escalating until the Dalai Lama finally had to make another escape attempt in 1959, this time aided by Dorje Shugden. It could have turned out worse if Dorje Shugden had not been consulted in 1959 and if he had not insisted the Dalai Lama leave immediately.
Amongst many other occasions, Nechung has been caught on the wrong side of helping Tibet as far back as 1886, when Nechung gave wrong advice and provoked India and the British colonists by instructing Tibetans to build a fort on Sikkimese (Indian) soil.
According to Sir Francis Younghusband in his book India and Tibet, first published in 1910, on page 272,
“It was, according to Kawaguchi, the explorations of the Bengali gentleman, Sarat Chandra Das, coupled with the frontier troubles which followed, that changed the attitude of the Tibetans towards us. The two events had not the slightest connection with one another, but the Tibetans seemed to have been alarmed that the harmless journeying of Sarat Chandra Das in 1881 was a deliberate design on our part to subvert their religion. As to the frontier troubles—presumably those of 1886—Kawaguchi himself says that it was the Tibetan Government who “most indiscreetly adopted measures at the instance of a fanatic Nechung (oracle), and proceeded to build a fort at a frontier place which strictly belonged to Sikkim.”“
In conclusion, it was Dorje Shugden who not only rescued the Dalai Lama in 1959, but has shown on numerous occasions to have the interest of the Dalai Lama and Tibet in his heart when offering advice to consultation seekers. I found this contrast between Nechung and Dorje Shugden’s advice glaring and wanted to share it with all of you. There are in fact many people who think that it is Nyatrul, a vengeful spirit, who is taking trance of the Nechung Oracle instead of Nechung himself.
The relevant page from Sir Francis Younghusband’s book.
Whether it is Nyatrul giving erroneous advice via the Nechung Oracle, or it is Nechung himself giving this advice, the facts are clear – advice from the Nechung Oracle in 1951 sent the Dalai Lama back into a dangerous and tumultuous Lhasa, while Dorje Shugden’s advice in 1959 carried the Dalai Lama to safety. Do read Lobsang Monlam’s testimony below. It gives you a glimpse into some of the events leading up to the Dalai Lama’s journey from Tibet to India. As you can see, Lobsang Monlam offers many details in his interview. If everything else about his account is to be believed, then that should include what all of us already know – that is, since it was Nechung who advised the Dalai Lama to return to Lhasa and even stay in Tibet, by extension it was therefore Dorje Shugden who saved the Dalai Lama’s life.
Choong
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Tibet Oral History Project
Interview #43N – Lobsang Monlam
April 15, 2015
The Tibet Oral History Project serves as a repository for the memories, testimonies and opinions of elderly Tibetan refugees. The oral history process records the words spoken by interviewees in response to questions from an interviewer. The interviewees’ statements should not be considered verified or complete accounts of events and the Tibet Oral History Project expressly disclaims any liability for the inaccuracy of any information provided by the interviewees. The interviewees’ statements do not necessarily represent the views of the Tibet Oral History Project or any of its officers, contractors or volunteers.
This translation and transcript is provided for individual research purposes only. For all other uses, including publication, reproduction and quotation beyond fair use, permission must be obtained in writing from: Tibet Oral History Project, P.O. Box 6464, Moraga, CA 94570-6464, United States.
Copyright © 2016 Tibet Oral History Project.
TIBET ORAL HISTORY PROJECT
www.TibetOralHistory.org
INTERVIEW SUMMARY SHEET
- Interview Number: #43N
- Interviewee: Lobsang Monlam
- Age: 89
- Date of Birth: 1926
- Sex: Male
- Birthplace: Chungpa
- Province: Dhotoe (Kham)
- Year of leaving Tibet: 1959
- Date of Interview: April 15, 2015
- Place of Interview: Lodrik Old Age Home, Jampaling Tibetan Refugee Settlement, Dulegaunda, Tanahun, Nepal
- Length of Interview: 0 hr 57 min
- Interviewer: Marcella Adamski
- Interpreter: Palden Tsering
- Videographer: Dhiraj Kafle
- Translator: Tenzin Yangchen
Biographical Information:
Lobsang Monlam was born in Chungpa on the border of Kham and Utsang Provinces. His family owned a very large flock of animals and his uncle was the leader of over 9,000 residents.
Lobsang Monlam became a monk at the age of 3 at the Chungkhorgon Monastery and remained a monk until age 35 when he joined the Chushi Gangdrug [Defend Tibet Volunteer Force].
Lobsang Monlam explains how many monks and traders chose to join the Chushi Gangdrug in order to protect their country, the Buddhist dharma and His Holiness the Daila Lama against the Chinese invasion. He describes in detail how the Chinese deceived the Tibetans by bribing the aristocratic leaders and taking away the Tibetan army’s stored ammunition. Andrug Gonpo Tashi was able to form the resistance group by pretending to build a golden throne so the group could meet secretly and plan their defense.
Lobsang Monlam was assigned to a group of men who successfully escorted His Holiness the Dalai Lama into India while others remained to resist the Chinese army. He also played a role in helping thousands of people escape into India. After a short time in India Lobsang Monlam rejoined the Chushi Gangdrug in Mustang, Nepal where they spent around 15 years planning and preparing to fight against the Chinese.
Topics Discussed:
Kham, invasion by Chinese army, Chushi Gangdrug guerrillas, Dalai Lama’s escape, guerrillas in Mustang.
TIBET ORAL HISTORY PROJECT
www.TibetOralHistory.org
Interview #43N
Interviewee: Lobsang Monlam
Age: 89, Sex: Male
Interviewer: Marcella Adamski
Interview Date: April 15, 2015
Question: Please tell us your name.
00:00:10
Interviewee #43N: Lobsang Monlam.
Q: His Holiness the Dalai Lama asked us to record your experiences, so that we can share your memories with many generations of Tibetans, the Chinese and the rest of the world. Your memories will help us to document the true history, culture and beliefs of the Tibetan people. Do you give your permission for the Tibet Oral History Project to use this interview?
#43N: Yes.
Q: Thank you for offering to share your story with us.
#43N: [Nods]
Q: Please tell me how old you are?
#43N: Presently 89 years old.
Q: And where were you born?
#43N: The hometown is called Chungpa.
Q: Chungpa, and in what province is that?
#43N: The province is Dhotoe [Kham]. It is located on the border of Dhotoe and Utsang.
Q: Popo-la ‘respectful term for grandfather,’ when you were a young boy, how many people were in your family?
00:02:08
#43N: When [ I ] was little I became a monk at the age of 3. [ I ] was a monk at the monastery called Chungkhorgon. [My] parents had five sons and a daughter. [We] owned 500 yaks and dri ‘female yaks,’ 18 horses, 1000 sheep and 500 goats. Though [we] owned all of these, the Communists confiscated everything. Both the parents were killed. The eldest sibling was killed while the younger ones survive. And then we had a fight.
Q: Popo-la, we will find out about that. Can you tell us any memories you had…What monastery did you go to and what was that experience like for you being a monk?
#43N: The monastery was called Chungkhorgon. It is Gelug.
Q: If you went at 3 years old, how old were you when you left?
#43N: [Speaks before question is translated] There were around 690 monks.
Q: You became a monk at 3 years old.
#43N: Right.
Q: How many years were you a monk?
00:04:14
#43N: [ I ] was a monk until the age of 35. Then the one called Chushi Gangdrug [Defend Tibet Volunteer Force] was established and I had to become a soldier. We were monks and [other members] of the Chushi Gangdrug were traders, and not soldiers. Traders had to become soldiers and monks had to become soldiers in desperation.
Q: Popo-la, what do you remember when you were a monk? When is the first time you heard about the Chinese coming into Tibet?
#43N: In the beginning, from the lower regions…we from Dhotoe and Dhomay [Amdo] are located between Gya Chorten Karchok Yichok and Sok Yakla Serwu. That is where Dhotoe and Dhomay are located. Though we did not know [at that time, the Chinese] had occupied the lower regions; we knew only about what happened this side [westwards] of Chamdo because of the high altitude. In the lower regions [the Chinese] had killed, captured, imprisoned and destroyed all the people.
When [they] came to the border of Dhotoe…we had the three [monasteries of] Sera, Drepung and Gaden and around 30-odd divisions of the Tibetan Army. Fearing them, the Chinese pretended to be humble and holding the guns like this [crosses hands to chest] said, “We are here to help Tibet.” The [Chinese] army did not come in the beginning. Then [the Chinese] began to collect troops that came in batches of 10, 15, five or six until there were 40,000 in Lhasa. Finally, they planned to capture His Holiness the Dalai Lama after amassing 40,000.
Q: Popo-la…
00:07:19
#43N: [Interrupts] His Holiness the Dalai Lama has an army of 30 divisions. Their weapons were collected and stored at the Potala Palace and all the soldiers were sent on vacation as directed by the Chinese. “You should not keep these men. Let them go back. The women and children cannot take care of the homes. Send [the soldiers] back. We will act as the Dalai Lama’s bodyguards.” Like that [the Chinese] deceived.
Q: The Chinese?
#43N: Yes, [they deceived] the aristocrats.
Q: Did the army men go back?
#43N: [Speaks before question is translated] If I were allowed to speak, they [interview team] would understand better for I will narrate in sequence. This would be good.
Now all the soldiers were sent on leave. After the troops were sent on leave, the weapons were taken to the Potala Palace, which is huge. The guns were stored this side [points to right] and the ammunition stored that side [points to left]. The Chinese stated that it was not the practice for a country to store guns and bullets together and that [these] must be stored separately in different directions.
There were monks in Sera, Drepung and Gaden numbering 5,500, 3300 and 7,700. Should they rise up, [the Chinese] believed the weapons would fall into their hands. So they did this deliberately in connivance with the aristocrats. That very thing happened. When our [monks turned] soldiers from Sera, Drepung and Gaden went to fight…when [they] got guns there were no bullets and vise versa. Everything had been planned.
Q: The Chinese hid…
#43N: …deceived.
00:10:15
Then there was only one division of the Drapchi Army left. The troops of this division had remained. This division had a leader called Drapchi Gyapon. Drapchi Gyapon…After the Chinese had sent all the troops on leave, [they] said that the Dalai Lama would be invited to Silonpa, which is a large Chinese military garrison, to Silonpa. Drapchi Gyapon went to Silonpa and asked, “Where is the seat for His Holiness the Dalai Lama?” “The Dalai Lama can sit on this chair.” “There will be bodyguards accompanying the Dalai Lama. Where will they stay?” “There is no need for bodyguards. I will serve as the bodyguard; the Chinese will do it.” [The Chinese] were deceiving; it was a plan to capture the Dalai Lama. Then Drapchi Gyapon said this was not a good sign and there was fighting and killing in Lhasa.
Q: Shooting?
[Interpreter to interviewer]: Yes.
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Q: Then there was fighting in Lhasa?
00:12:12
#43N: The Chushi Gangdrug…The real army—the government’s army—was no longer there including His Holiness the Dalai Lama’s bodyguards who were sent on leave. All weapons had been collected. That was because at that time there were the aristocrats of the government consisting of lay officials and monk officials numbering around 40 that were in charge of looking after the people and country.
The Chinese had presented them with boxes, each of which contained a thousand dhayen ‘Chinese silver coins,’ boxes of a thousand dhayen. They had been influenced by the money. Normally if someone was ordered to collect all the weapons, it would be turned down because it was time to fight and one would not send the army on leave but gather them. But instead the troops were sent away.
The reason for forming the one called Chushi Gangdrug was because one could not bear [to think of what would happen] to His Holiness the Dalai Lama. “We have to form a unit to challenge the Chinese.” [To interpreter] Do you know Andrug Gonpo Tashi from Lithang? Andrug Gonpo Tashi was the Commander in Chief. He said, “If we do not prepare to fight…” It was not possible to prepare an army because 40,000 Chinese surrounded [Lhasa], ready to attack.
Andrug Gonpo Tashi deceived the Chinese by saying that a golden throne would be constructed and a long life ceremony would be offered [to His Holiness the Dalai Lama]. In the meantime, there were discussions and at last an army could be formed. There were no weapons from the government except for those belonging to the traders. The weapons used by the Chushi Gangdrug to fight belonged to individuals and not one item belonged to the government.
00:15:08
#43N: In ’55…’56…[ I ] cannot recall clearly whether it was in ’55 or ’56 that His Holiness the Dalai Lama dare not remain in Lhasa and was forced to flee to Dromo.
Q: Dromo?
#43N: To Dromo. When His Holiness the Dalai Lama left for Dromo, the Nechung [one of the main protector deities of Tibet and of the Dalai Lama whose medium is the state oracle of Tibet and is consulted on many important matters of the state] said to His Holiness, “Please do not go any further for it will jeopardize the independence of Tibet. Please return to Lhasa this one time. I take the responsibility to see that nothing happens to His Holiness’ life.”
Q: Said the Nechung?
#43N: The Nechung said so.
Q: Said that it was better not to go?
#43N: Said it was better not to go. We left out the story of the golden throne and such. The sequence is lost.
[Interpreter to interviewee]: That’s okay. Please wait. I will interpret this to her.
#43N: Okay.
Q: Where is Dromo?
00:16:53
#43N: It is on the border of India…on the way from Lhasa. It is on the border between Tibet and India.
Q: The oracle said that you have to come back. Is that correct? And did the Dalai Lama come back?
#43N: The oracle said, “I will be responsible to see that nothing happens to the life [of His Holiness the Dalai Lama].’
Q: Did [His Holiness] come back?
#43N: [His Holiness] came back.
Q: What happened after that?
#43N: And then lived at the Norbulingka. While [His Holiness] lived at the Norbulingka, the Chushi Gangdrug misled the Chinese with the pretext of constructing a golden throne and of offering a long life ceremony. Otherwise, discussions could not be held. We had to turn traders into soldiers while the soldiers had been sent on leave. Then all the [traders] soldiers went towards Lhoka…
His Holiness was asked for the best place to establish a base camp. It was advised to establish it in the direction of the south and not in the east, west or north. The soldiers had to leave at night, leave stealthily at night in groups of five, 10, 15, one, three or four. There were so many Chinese informers that [they] might come to know. In that manner around 4,000 collected in Lhoka. There were around 4,000 in the place called Chatsa Diguthang in Lhoka. There were around 4,000.
00:18:23
Then Andrug Gonpo Tashi said that the army needed to be divided, be divided in this way. Half of the army should go to Kongpo, Yarlung and Tsethang to challenge the Chinese there. One group of soldiers should go to Norbulingka as security for His Holiness the Dalai Lama. Another group of soldiers should accompany him [Andrug Gonpo Tashi] to block the route used by the soldiers from China by going around Shang Gaden Chokhorling towards the north. Should this not be done, His Holiness the Dalai Lama would not be able to leave for India. I was not in the group that went to Kongpo. I was in the group with the Commander in Chief, Andrug Gonpo Tashi, that left through the north.
Q: The border?
#43N: The northern direction. On the way to the north the Chinese blocked the route and killed 18 of our men.
Q: By the Chinese?
#43N: Yes. [We] may have killed 300-400 Chinese. Bullets did not penetrate us [points to chest] because [we] had protective amulets from His Holiness the Dalai Lama, protective amulets. By wearing a protective amulet, bullets flew this side [points above right shoulder], this side [points below left shoulder], this side [points near right hand] and this side [points below left hand] and tore the clothes but did not penetrate the flesh. That was due to his benevolence. [Joins palms]
Q: Popo-la, were you done being a monk at that point or were you still a monk?
00:23:10
#43N: Now [ I ] was no more a monk but a soldier at Diguthang. Now in despair all the traders became soldiers and all the monks became soldiers for the issue concerned the dharma and politics. Those soldiers at the Norbulingka were in great danger for there were tens of thousands of Chinese who had installed cannons there [points to left], there [points to left] and there [points behind], atop every high mountain. They had dug bunkers in a gradual manner during the five years pretending to be humble.
[The Chinese] deceived all the aristocrats by presenting dhayen, so [they] could do as they pleased. So they readied for an attack. [They] had readied an attack on the Norbulingka where His Holiness was living. So the Chushi Gangdrug escorted His Holiness in the night and escaped to India. As [His Holiness and group] fled in the night there were soldiers of the Chushi Gangdrug stationed along the way to provide security. Because of this it was possible to escort His Holiness to India then.
Q: And then what happened?
00:25:08
#43N: Then the attack began. We escorted His Holiness the Dalai Lama in the night but the Chinese had no knowledge. The Chinese army camp was there [points to right] and he [His Holiness the Dalai Lama] being the Buddha—[ I ] wonder how [he] did it—but the route was just below that and when [we] escorted [His Holiness] on this route, they had no knowledge. [The Chinese] were ignorant. They realized only after His Holiness reached India. The Norbulingka was attacked in such a way that— there were woods like this [points around] – beneath the trees there were tens of thousands killed like cooking thukpa ‘noodle soup.’
Q: Tibetans?
#43N: Yes, Tibetans. Many tens of thousands were killed there. Those that were there believed His Holiness was within [the Norbulingka] and were ready to sacrifice their life. But we had taken His Holiness away in the night to be escorted to India. His Holiness had a difficult time during the journey. There are pictures in the place called Mon Tawang [India] of His Holiness riding on a nalo ‘yak that can be ridden,’ walking in the snow, feeling pain in the legs and taking shelter in Mon Tawang, etc.
00:27:29
After we had returned from blocking routes and after His Holiness was escorted out, the Chinese finally came to know and came in pursuit. There were people like monks and villagers, 2,000-3,000 that we had rescued and were bringing along. We resisted when the Chinese appeared allowing them [escapees] to continue. We were able to save the lives of 2,000-3,000 people and bring [them] to India. Then our ammunition ran out and there was no help forthcoming for [the soldiers] were [actually] traders. All the bullet stock came to an end. Then we went to India, to Missamari.
Q: Popo-la, many people would be interested in what that journey was like for His Holiness the Dalai Lama to go from Norbulingka to all the way to India. So can you…How many people were in the party and where were you? What were you doing? Were you in the front, in the middle? Were you near His Holiness? Can you explain? Did you go ahead? Did you stay behind? I would like to know where you were and what you saw and how many days did it take?
00:30:09
#43N: Those soldiers at the Norbulingka escorted His Holiness the Dalai Lama towards us and we followed [the party] providing security by resisting the Chinese. [We] had to provide security as they were in pursuit. An airplane flew. That was the only time a plane flew over Tibet, by the Chinese. The plane flew until the border beyond which it was not allowed and returned. Then we reached Indian Territory. After arriving in India, we stayed 5-6 months in Missamari where it was very hot; it was unbearable. So [we] requested to be sent to work as coolies and were dispatched to Bomdila where [we] worked as coolies for 5-6 months.
At that time we were young soldiers in the 30s numbering around 300 that were working as coolies. The 300 of us held a discussion. “The Communist Chinese have taken over our parents, relatives and everything [we] owned. We should do something to put up a challenge and not remain like this with each one of us just trying to make a living.” That is what we spoke about.
Then Andrug Gonpo Tashi said that preparation was being made to establish an army at Mustang [Nepal] with 500 men. We had heard about this though had not seen it. When the 500 men were being deployed, we made a rush. The Nepalese fined us and took 800 rupees from each person along the journey. [We] were determined to go to Mustang and when we reached there, there was no food, no drink, no clothes and were reduced to eating boiled leather and using chupa ‘traditional coats’ as mattress to sleep on. Thus [we] suffered for around a year.
Q: [You] were reduced to eating boiled leather after reaching Mustang…
00:34:14
#43N: [We] ate boiled leather and used chupa as mattresses and were in that condition for around a year. Subsequently aid was received, aid was received for 500 men. However there were 1,500 men. The 1,500 men depended upon the food meant of 500 men. Naturally one was hungry; it was not enough to satiate. [We] had to go over a mountain pass. The Chinese were here [points to inside of hand] and we were here [points to back of hand]. It was like that. The leaders erred in policy decision and instead of leading [the soldiers] that side, brought them back and stayed there. I was in Mustang for around 15 years.
Then we received some weapons in Mustang. [ I ] do not know where the donation came from but [we] had received some weapons. It was planned to go to the other side of the pass but the Nepalese got wind of this and said, “You possess weapons, which must be surrendered to us.” So [we] began to hand over the low quality weapons to them. Later there was an internal conflict that I am ashamed to talk about. [Laughs]
Q: With the Nepalese?
#43N: Bapa Gen Yeshi…this must not be told.
Q: So how did you…if you were there 15 years, were you fighting everyday, once a year, how frequently were the encounters with the Chinese? Did they come over the border to fight with you or did they stay in China?
00:37:30
#43N: [We] made preparations and engaged in drills and such. There were 15 units in the army, 15 units of 100 [soldiers] each. [We] were getting ready to attack but never got to do it. [ I ] wonder what the leaders’ judgment was, but [we] never got to go there. And then the Nepalese created problems, “You possess weapons which must be surrendered. All the men will have to go to jail.” We were not allowed to stay in Mustang. They took away all the weapons and the men were jailed in Norkot for six months, in prison.
Q: And then what happened?
#43N: [We] were six months in jail. Following the six months in prison [we] moved here; finally came to this place in ’74. Finally [we] came here.
Q: ’78?
#43N: ’74
Q: ’74
00:39:12
#43N: There were no houses, no huts and [we] were left upon a barren hill. There was a single straw hut large enough to accommodate 5-6 people. Other than that the area was empty. It was very hot and close to the lake. “If these Tibetans are left in the heat, they
need not be killed or beaten, but will gradually die and [the corpses] can be thrown in the lake,” they [Nepalese] planned. So we were left here. Thank God, we did not die from the heat because His Holiness the Dalai Lama was thinking of us.
Q: Pa-la ‘respectful term for father,’ I want to ask…Popo-la, when you were in Mustang for 15 years, did you live in houses or in tents? What about wives and children? Did anybody come to live with you as a family?
#43N: On a barren mountain…in the beginning [we] sat upon round seats made with juniper. Later [we] made an effort to build houses. [We] built houses, crude houses that one could just about live in and be sheltered from rain. There were not any good houses where the 15 units lived. After being in the jail and coming here, briefly, my story comes to an end. In the hometown…
Q: Did you have family members in Mustang or were single?
#43N: We were single without even people from our hometown. The Chushi Gangdrug consisted of various kinds of people from the upper and lower regions. Never mind relatives [one] did not even have someone hailing from the same hometown. One must live with other people like siblings.
Q: Popo-la, what were your wishes when you were in Mustang? What did you want to happen? What were you hoping would happen?
00:42:42
#43N: My wish was to cross the mountain pass, challenge the Communist Chinese, fight and take back our land—the hope was there—by seeking weapons, but [ I ] did not get to do that.
In the hometown my maternal uncle was the leader of nine sections, each section consisting of a thousand people. Thus [he] was the leader of nine sections. My maternal uncle stated, “[We] must challenge the Chinese. Otherwise, they will not let us live. They are not treating well.” Maternal Uncle stated so and since the year ’35 [’55?] we had had many encounters. Many thousands of people had been killed. Maternal uncle too was killed. My siblings were killed. My parents were also killed. Everybody was killed and their wealth taken over by the Chinese.
Q: Popo-la, did you know that when you were in Mustang or when did you find out that your family was killed?
00:44:48
#43N: No, no, it happened when [ I ] was living in the hometown—when [ I ] was living in the hometown. We first had encounters with the Chinese when [ I ] was living in the hometown. They crossed into Tibetan Territory in the year ’49. They came humbly in the year ’49 and deceived us. [The Chinese] deceived the influential by gifting money. Maternal Uncle stated that they were not good and that [we] should challenge and fight them. Then there were encounters and my maternal uncle was killed, relatives killed, parents and everyone killed and all the properties… Some of the families in the nine sections possessed kati nakthong ‘10,000 sheep and 1,000 yaks and dri.’ There were not any families that did not possess around 1,000 sheep or 500 goats and 18-19 horses. And among the poorest of the poor families there were none that did not own at least 10 dri. They [Chinese] took over all the possessions.
Q: Do you think it was a good idea to go to Mustang that so many, you know, fighters went and stayed there? What do you think about that, popo-la? Should you have done something different in retrospect?
00:47:00
#43N: [ I ] had no other thought except to work with the Chushi Gangdrug and abide by His Holiness the Dalai Lama’s advice to the end. We remembered the Tibetan people left behind and all our parents and relatives who had been killed. Keeping that in mind, we did not waver, never thought about going anywhere. [ I ] never thought about earning a living or living happily but to fight and face death. That would avenge the deaths. Killing one [Chinese] would avenge the deaths. [ I ] never thought, “Now we have reached a foreign country. Let us live happily.”
Q: Are there any things that we should…people should know about…specially about the Chushi Gangdrug in Mustang because many were there? Are there any facts or information that you think people don’t understand very well that we should clarify?
00:49:00
#43N: This Home for the Aged was formed by the Mustang organization. Except for around 10 of us old men that still survive, the rest of 40-odd died here. Most of the older generation has died. The older generation has come to an end. But for His Holiness the Dalai Lama and the government whom we can turn to, there is nothing else. Now all the old men are nearing death. I am 89 years old and will be 90 next year. [My] limbs are not stable and it is a matter of a few months or a year or two…
We, the older generation come to an end—come to an end. Those that experienced the struggle and suffering in the past have all come to an end. The younger generations do not know about the past. [ I ] do not think there are detailed stories available. Otherwise, it would be good to have all the stories of the leaders to tell the youth about what the older generation has done. But [ I ] do not think there is anyone that has taken the responsibility to do so. Such are not available in Mustang. That is because the leaders’ policies conflicted. When that is the case, no one has any motivation to do a good job. Each person thinks only about himself. Then we were not allowed to go back and stayed home.
Q: I know you said there were some…maybe things you can’t talk about, Popo-la. But were there many in Mustang, were there many encounters with the Chinese like right around the border between Mustang and China if you can say that?
00:51:57
#43N: We have had many encounters over the mountain pass. They [Chinese] called us reactionaries and not Chushi Gangdrug.
Q: Reactionaries?
#43N: [The Chinese] called [us] reactionaries. Saying the reactionaries were coming, [the Chinese] dug trenches from one side of the mountain to the other and many a times waited with guns aimed. This can be seen now. If one takes the upper route from Mustang towards the mountain pass of Korala, the route is still there. They had made every preparation saying that we were coming.
His Holiness the Dalai Lama is the parent in this life and the lama of the next life. I have a request here for the aid organizations. Please lend whatever assistance is needed to follow the advice of His Holiness the Dalai Lama. He is the savior of the six million Tibetans. He can look after the welfare of the world. Therefore, aid organizations; please continue to lend all assistance…
[Discontinuity in video][Videographer to interviewer]: You have to repeat it one more time. [Interviewer to videographer]: I have to repeat what?
[Videographer to interviewer]: Whatever it was that you were just saying.
[Interviewer to interpreter]: Oh, he was…where were we at? Were you just going to translate the section of what he just said?
[Interpreter to interviewer]: Yeah, you asked him like when he was stationed in Mustang, have you ever had like fight with the Chinese? That was the question.
[Interviewer to interpreter]: Yes. [Interpreter to interviewer]: So he said…
[Interviewer to interpreter]: I said…What’s the answer? [Discontinuity in video]
Q: If this interview were shown in Tibet or China, would this be a problem for you?
#43N: Would this create any problem?
Q: I’m asking you. Would it be a problem? Do you have any problem if this is shown?
00:55:07
#43N: I have spoken about my suffering in the past and nothing else. You think about it for you are more knowledgeable. You have to decide whether it is better to show or better not to show. I am an old, senile. It is not necessary to show this to the Chinese. What is the use of showing it to our enemy? They do not have any compassion or virtues; [they] are demons. They are the very demons without compassion and virtue.
Q: I see.
#43N: They are people that consider the Dalai Lama as an enemy. So are they good people?
Q: Okay, but it would be okay if we just show it to whoever wants to watch it?
#43N: That is okay.
Q: Thank you. Well, thank you for sharing…
00:56:27
#43N: [Interrupts][ I ] will not be afraid if it is shown to the Chinese for they looted the entire property of six million Tibetans, destroyed around 6,000 monasteries and looted the gold and silver items within these. As for the population, there were six million whose entire property they seized and used. We had nothing, not even a cup when [we] came to India; [the Chinese] confiscated everything.
Q: I see. Thank you for sharing your story with us.
#43N: [Joins palms.]
Q: We appreciate it and this is very important for the history of Tibet. So thank you very much.
END OF INTERVIEW
Addendum: Another Eyewitness Account
Swiss TV travelled to India to interview various monks who served as the Dalai Lama’s bodyguard during his escape into exile. One of the monks interviewed was Changtso Lobsang Yeshe who was instructed to seek advice from Dorje Shugden via the 6th Panglung Oracle. It was Changtso Lobsang Yeshe who attended the trance and asked Dorje Shugden if the Dalai Lama should leave or remain in Tibet, and if there was any danger to his life. Dorje Shugden told Changtso Lobsang Yeshe that His Holiness the Dalai Lama should leave immediately, and specified which route to take. It is thanks to this advice that His Holiness the Dalai Lama is alive today.
Or view the video on the server at:
https://video.tsemtulku.com/videos/SwissTVInterview.mp4
Changtso Lobsang Yeshe’s Affidavit
Below are translations of monastic notes confirming that Dorje Shugden foresaw that the Dalai Lama’s life would be in danger and that Tibet would be lost. As the notes show, Dorje Shugden had given advice that would have averted Tibet’s eventual loss but this advice was not heeded.
Dorje Shugden, in his clairvoyance, then established the Chushi Gangdruk base camp that enabled the Dalai Lama to flee to safety in 1959. The notes also show how Dorje Shugden gave precise instructions for the Dalai Lama to follow in his escape. All these notes were certified by Sera Mey Monastery, who today rejects Dorje Shugden.
For more interesting information:
- The Truth About Who Saved the 14th Dalai Lama
- The 14th Dalai Lama’s prayer to Dorje Shugden
- His Holiness the 14th Dalai Lama’s special prayer to Dorje Shugden
- Nechung – The Retiring Devil of Tibet
- The Spirit Nyatrul: Magic, Mischief and Misery
- Nechung – A Dissertation by Christopher Bell
- Tibetan MP Tenpa Yarphel Speaks Up Against Nechung | 西藏流亡政府人民议会议员丹巴雅培发表反对乃琼护法的谈话
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This truly amazing g story! The research and assembly of this materials is top notch! Expertly and lovingly compiled. Deepest pranams. Jai Dorje Shugden Bhagavan Jai Ho!!!!!
In 1959, H. H Dalai Lama escaped from his homeland in Tibet amid a Chinese invasion. After two long weeks of trek, he reached India, but not many people know the truth how H H Dalai Lama escaped through the harsh Himalayan mountains. Reading this interesting post tells us all what exactly happened. It was the Tibetan Resistance group Chushi Gangdruk that helped Dalai Lama escaped safely in 1959 to India as advice given by Dorje Shugden. Dharma Protector Dorje Shugden’s advice shows consistency and accuracy and as such had given the safe passage to Dalai Lama. Whereas Nechung had at times always gave false advices.
Interesting read…may more people read this post to know the truth. Lobsang Monlam, who was a member of the Chushi Gangdruk, tells all , the truth is the truth.
Thank you Rinpoche and Seow Choong Liang for this sharing.
Thank you, Rinpoche and the blog team for sharing this precious information with us. This is a strong proof against those who said Dorje Shugden is a demon that will harm His Holiness the Dalai Lama. Little did they know that it was Dorje Shugden who gave the correct advice for His Holiness the Dalai Lama to leave Tibet on time which resulted in saving his life.
In this article, we also learn about the clairvoyant power of Dorje Shugden who planned for the great escape years before the actual escape. Chushi Gangdruk is specially trained up by Dorje Shugden just for the escape and it is indeed a wise move after all.
This proves to us that Dorje Shugden does not harm His Holiness the Dalai Lama and in fact he is the one that saved His life during that crisis.
SInce 450 years ago, Dorje Shugden has been benefiting countless people and the sentient beings, Dorje Shugden has never gave wrong prediction and he has never harm the Dalai Lama in any ways or forms. Im not surprise that Dorje Shugden gave such advice to save Dalai Lama and get so many people to be prepared to escort and protect Dalai Lama out from Tibet, that’s why today Tibetan Buddhism is so wide spread due to Dalai Lama’s teaching. If it were not because of Dorje Shugden giving such precise instructions, there may not have Dalai Lama today already and Buddhism will not be so wide spread as today already. So how can a ‘Spirit’ did such thing that promoted Dharma to today?
The truth cannot be covered, if one person denied the truth, there are many more who will speak up and eventually everyone will know the truth. Just like the chinese saying, paper cannot cover the fire, because when you cover the fire with paper, the paper will get burn up and the fire will still reveal, so means when we cover the truth with a lie, the lie will be discovered then everyone knows the truth.
Here are some of the testimonials that explained how Dorje Shugden has helped and benefited them, how Dorje Shugden had saved them from even life threatening situation.
http://www.dorjeshugden.org/category/benefits/miracles
The truth is the truth. Three things cannot be long hidden, the sun, the moon, and the truth. Soon or later the truth is reveal. Finally the truth is out the Tibetan Resistance group Chushi Gangdruk reveals how Dalai Lama escaped in 1959 from day one till safely on to India soil. Interesting facts of the state oracle been wrong, and how Dharma Protector Dorje Shugden had given the correct route for Dalai lama to escape in 1959. Dorje Shugden’s advice which shows consistency and accuracy, but not Nechung who was wrong many times. Interesting read… about who actually saved the 14th Dalai Lama. May more people get to the bottom of the truth and may the ban on Dorje Shugden be lifted soon for peace and harmony among the Tibetans.
Thank you Rinpoche for this sharing.
The Tibetan government in exile always accuses Dorje Shugden of damaging the Tibetan cause, even said that Dorje Shugden practitioners are chinese spies, yet the story of Chushi Gangdruk clearly showed the opposite. What Dorje Shugden did even in the early 1950s, is all about saving Tibetans and the Dalai Lama. He advised the Tibetans to form Chushi Gangdruk, and in 1959, Dorje Shugden gave specific instructions as to which route to be taken, what rituals to be performed etc and the Dalai Lama was escorted by this guerrila group into his exile. These are not made up stories but the historical fact that can be supported by different eyewitnesses account.
Dorje Shugden’s advices are always correct, whereas Nechung’s always gave false advices. But why the Tibetan government still chose to believe in Nechung but banned Dorje Shugden? It’s very obvious that whatever accusations made against Dorje Shugden are false, therefore the validity of this Dorje Shugden ban are without solid proof too.
Thank you for sharing the recollection of the Chushi Gangdruk group on Dalai Lama’s escape from Tibet. It put forth 2 perspectives. One being that Nechung had been glaringly wrong in his numerous prediction and advice for Tibet and Dalai Lama, therefore his earlier prediction on Dorje Shugden could be wrong as well. Another one being that if Nechung’s preceding prediction on Dorje Shugden is right, therefore his subsequent advice on Tibet and Dalai Lama must be right too. Unless there is a secret book on when to choose to believe and when not too, it is really not up to mortal to decide and be selective. So, it put followers in a predicament – which led to many people believing that it is Nyatrul, a vengeful spirit, who is taking trance of the Nechung Oracle instead of Nechung himself, hence the harmful advice for Tibet and Dalai Lama as far back as 1886. The introduction of Nyatrul allows people to keep believing what they want to believe. For me, the conclusion is straight forward, once we remove traces of political influence, it is left be a single choice – to believe in an enlightened being, in this case, the enlightened Dharma Protector, Dorje Shugden. Once again, thank you for sharing.
Interesting write up about Nechung and Dorje Shugden giving different advice to H.H Dalai Lama to escape Tibet . HHDL should be able to differentiate which is right and wrong advice with his clairvoyance. Otherwise HHDL must be dreaming all these while. Thank you very much Rinpoche and Choong for this interesting article ?????