The Shabdrung Rimpoche The 10th Shabdrung | The 9th Shabdrung | Analysis | Links | Contact The 10th Shabdrung H.H. The 10th Shabdrung Rimpoche, Pema Namgyel Appeal for international, national campaign to save the life of an innocent boy, his parents and the followers of Mahayana Buddhism in Bhutan! We demand free movement for Mr. Tashi Dawa and his wife Mrs. Weshi Wangmo, the parents of Pema Namgyel, born November 2nd 2003 in Bhutan! Article from The Statesman Oct 13 2005 About the Channel Rinpoche identity to be investigated Statesman News Service, Oct 13, 2005 KALIMPONG, North Bengal (India) -- Controversy has always dogged the Shabdrung Rinpoches, once religious leaders of Bhutan, especially after the late ninth Shadrung Rinpoche Naung Gigme, a member of the Drukpa Kargyud sect of Buddhism, was sent into exile in India in the early 1960s. He was based in Manali and in 2000 came to head Sanchen Dorje Gompa at Pedong, one of the oldest monasteries in the region. <<The Shabdrung The present reincarnation, who is all of two-years-old, will give his devotees in Pedong a "darshan" tomorrow before proceeding to Bhutan to face the reincarnation committee who will investigate his identity as the true Rinpoche. The reincarnation committee bears the onus of verifying Jigdrel Ngawang Namgyel as the true embodiment of the Shabdrung Rinpoche. He was first identified and put forward by Urgen Thinley, himself a claimant of the title of Karmapa. Thinley has the approval of His Holiness Dalai Lama as the Karmapa. The Rinpoche was secretly transferred to Bodh Gaya in December 2004 at the tender age of eighteen months because of a perceived threat to his life, allegedly from vested political interests in Bhutan. By calling him back to Bhutan to check his identity, the reincarnation committee is sending out mixed signals. As a temporal leader, the Rinpoche will exercise great influence on citizens of Bhutan after many years of exile. Sources have maintained that the Bhutan government now views Shadrung Rinpoche as a threat to their authority. This is primarily because the Rinpoche is recognized by bodies and entities outside the sphere of the Bhutanese government, for instance the aspiring Karmapa, Urgen Thinley. Thus by calling the Rinpoche back after years of exile, the government is trying to put their stamp of approval on the Rinpoche as the temporal leader of the people. The secretary of Delhi-based Shabdrung Rinpoche Charitable Trust, Lama Sonam Dorjee who will be accompanying the Shadrung Rinpoche, said. "We will head for Bhutan the day after tomorrow where the reincarnation committee will examine the tenth Shabdrung Rinpoche and we will return to Bodh Gaya on 23 October." About the Shabdrung Perhaps the most dynamic era in Bhutanese history came in the 17th century with the arrival, in 1616, of Ngawang Namgyal, the great leader of the Drukpa school of Mahayana Buddhism. Over the next 30 years Shabdrung Ngawang Namgyal unified the country and established the foundations for national governance and the Bhutanese identity. Starting with the Simtokha Dzong in Thimphu, the Shabdrung (meaning "at whose feet one submits") constructed important dzongs, monasteries, and religious institutions and firmly established Drukpa Kagyu as the state religion. The Shabdrung also left as his legacy the dual system of government - the temporal and theocratic - with Je Khenpo (chief abbot) as the religious head and the temporal leader known as the Desi. This system took Bhutan to the turn of the 19th century, until the birth of the Wangchuk dynasty and establishment of hereditary Monarchy in 1907. After the rule of 54 Desis and 60 Je Khenpos, the Trongsa Penlop, Jigmi Namgyal, emerged as a strong leader and was succeded, in 1881, by his dynamic son, Ugen Wangchuk. It was Gongsar Ugen Wangchuck who brought the entire nation under his rule, ending generations of strife and conflict. In 1907, a historic Assembly of the clergy, the official administration, and the people unanimously elected Gongsar Ugen Wangchuck as the first hereditary King of Bhutan. Gongsar Ugen Wangchuck reigned until his death in 1926, and was succeeded by his son Jigme Wangchuck, who ruled the kingdom until 1952. The reigns of the first two Kings were marked by political stability. It was the third King, Jigme Dorji Wangchuck, who gently introduced the process of modernisation. Known as the "Father of the Modern Bhutan", King Jigmi Dorji Wangchuck initiated planned development and thus began the dramatic changes in the quality of life of the people. He also enhanced the kingdom's global role, making Bhutan a member of the United Nations and other international organisations. King Jigmi Dorji Wangchuck ruled from 1952 to 1972. In 1972, King Jigmi Singye Wangchuck became the youngest Monarch in the world. With a strong emphasis on preserving the rich religious and cultural heritage, the dynamic young Monarch then steered the kingdom through more than 20 years of development, towards the 21st century. Pema Namgyel and his father Mr. Tashi Dawa The Reincarnation Committee Meeting On 23 November 2005 "kuenselonline.com" (Bhutan's daily news site) reported about how the "National Assembly finalizes rules on recognition of trulkus (tulku) and lams (lama)" The National Assembly of Bhutan resolved that the formal recognition of tulkus and lamas born in Bhutan would be conducted according to Bhutanese traditions. This "tradition" in a country with more than 400 years goes back only to 1969 when the 30th session of the Assembly said that a tulku or lama could choose to renounce Bhutanese citizenship and live in other countries. Already then the government/king was maneuvering and manipulating the laws against the Shabdrung who in 1962 was taken into exile in India for fear of his life. Meanwhile, the government had not followed the traditional system of recognizing tulkus according to Mahayana Buddhist tradition. To resolve the growing problems with the newborn Shabdrung, the National Assembly, in June 2005, established a recognition committee for tulkus and lamas. Mr. Dorji Lopon chaired this so-called high-level committee. Members were among others Mr. Drabi Lopon, The Zhumg Kalyon, Mr. Nigma Lam, Mr. Penden Wangchuk, Mr. Sangay Wangchuk, and Mr. Sigay Dorji, the secretary of the body of religious affairs. It was the committee the young Pema Namgyel, H.H. the 10th Shabdrung Rimpoche had to face in October 2005 in Bhutan. He left Bodh Gaya, India, with his parents, Mr. Tashi Dawa and Mrs. Weshi Wangmo. Since their arrival and the meeting they are kept under government surveillance without permission to leave the country. It's a virtual house arrest without justification of the law. The committee as out of a farce had made the decision that the boy is not the authentic reincarnation of the late Shabdrung. During the meeting several statements were issued and their seriousness has to be brought into light considering the fact that they are all against a boy of two years of age. Quite a threat, isn't it? a) It was said that the emerging trend "of false tulkus and lamas could lead to problems in the country" and that "action should be taken against these false claimants". What kind of actions were it thought, may we ask? And in case, what punishment should an infant boy receive? b) Bhutanese people should not make contributions outside the country. The representative from Chang proposed it. People should not be allowed to encourage false lamas and tulkus to go out of the country to make money. So is it about money? c) The representative from Punakha explains and agrees that many people were donating large sums of money for monasteries and tulkus outside the country. The hidden aim behind these statements is to dry out Bhutanese public support to the Shabdrung's monasteries and organization. d) The Royal Advisory Councilor, Mr. Sigay Dorji said that the government should not issue passports to tulkus or lamas "leaving the country in a clandestine manner". This man refers the recognition of tulkus solely in the hands of the committee in accordance with the traditional system. As we have seen the "traditional" in this case only refers to the traditional anti-Shabdrung attitude by the government and their power-base of corrupt officials. e) The minister of Home and Cultural Affairs, Mr. Jigmi Thinley assured the Assembly that if people attempted to take the young tulkus away from their villages without the knowledge of the community leaders the government should take action against them. There is too much of "taking action" and threat against young and innocent children in Bhutan these days. The report is not full yet. It states that Mr. Tshoki Dorji (the Kempo) who led the successful search for the Shabdrung had acknowledged his mistake and apologized. It's an out-right lie, Mr. Dorji, a close spiritual disciple of the late Shabdrung is proud and convinced up today that with the guidance of H.H. the Karmapa the real Shabdrung had been found. Many other and also secret signs confirm that. It's simply a theatre show by the government to degrade the situation. The government had put the country's religious predicator, the Choechong Tseurama, a medium and oracle into police custody. He is in jail in Thimphu right now. He has no crime! His imprisonment violates international law! Finally, the article reports that the ministry of Home and Cultural Affairs should take appropriate action (again) to discourage people who supported the claimants, whether they are businessmen, civil servants, monks, or members of the public, that is, all Bhutanese citizens. It suggests that the government is ready to continue practicing despotism. Is this government for democracy at all? Would the proposed democratic changes in Bhutan be a cancer-ridden, boring and ridiculous try from the very beginning? Is this the way a government treats its citizens in a free country? Or say it this way: are we slaves of these people? The 9th Shabdrung H.H. The 9th Shabdrung Rimpoche, Jigme Nawang Namgyal, d. 2003 The Katmadu Post, about Nepali refugees Shabdrung Rimpoche supports refugee repatriation By Puran P Bista SAKYONG, Kalimpong, Nov 13 : The timing of the attack could not have been any better. In what is an obvious embarrassment for the powers that be in Bhutan, especially at a time when the beleaguered country is all set to declare itself a constitutional monarchy, comes this severe tongue lashing from none other than Shabdrung Jigme Nawang Namgyal. The venerable religious figure head of the Bhutanese populace has slammed Bhutan, dubbing it the "most tyrannical regime" in the region. This is the first time occasion when Shabdrung Rimpoche? who was a victim of Druk atrocities, that forced him to flee Bhutan in the early 1960s?, has made such strong remarks against the policies of King Wangchuck. The revered Rimpoche, who was re-incarnated in Tashingang, is considered by his followers as the Dalai Lama of Bhutan. Shabdrung?s institution came to an unceremonious end in 1907, when Ugyen Wangchuck established hereditary monarchy replacing the institution of Shabdrung, with the support of the British India authorities. "The refugees are not treated as human beings", he says accusing Bhutan of undermining the rights of the minority Nepali Bhutanese community. "They must be given due respect. Bhutan has done no justice to them. It should be practical. Mere talks cannot resolve the refugee problem", he adds. He elaborates that the repatriation of refugees alone will not resolve the ethnic problem in Bhutan, until the rights of the minorities are constitutionally guaranteed. Bhutan has no written constitution till date and the one which is being drafted, is unlikely to protect the rights and interests of the minorities, unless their genuine issues and concerns are incorporated. Although Bhutan has made public that it would soon declare itself a "constitutional monarchy", it is silent whether or not the rights of minorities, particularly the refugees, would be protected. Commenting upon the forced exodus of the Bhutanese of Nepali origin from the Druk land, he said, "They ( Nepalese) had done nothing wrong. Even if I recommend to the King to take back the refugees, he is likely to ignore it. But what has happened to the refugees is very unpleasant and sad. Something has to be done. You cannot leave them like that. They are human beings. They must be allowed to live in their country. Staying like that is very painful. Bhutan must understand that such incidents should not be repeated, and it is not in keeping with our Buddhist philosophy," he says. The Bhutanese nationals from the refugee camps as well as from Bhutan, frequently visit the Shabdrung Rimpoche. They share their problems and their feelings of dissatisfaction with the system. "They talk to me about their domestic problems, marital life, religion and the closed system prevailing in Bhutan", he says. "The people of Bhutan feel suppressed socially and politically. They feel politically insecure" he adds. " When I make such comments, I don?t care whether the Druk regime likes me or not, but my people respect me. This matters to me more than anything else ", he further adds. The Shabdrung Rimpoche does not want to recollect the past. Neither is he prepared to return to his country at this juncture. "It is dangerous", he says. "You can?t speak about the system. It is worse than terror, so it is extremely dangerous", he explains, stroking his beard and holding a stick in his right hand. The Shabdrung Rimpoche has been in exile ever since he was brought to India during the Indo-China war. Earlier, he lived in Manali in Himachal Pradesh, where he was educated. He has now built a monastery in Sakyong, 25 kilometres from Kalimpong, which is easily accessible to his Bhutanese followers. He still feels there is a threat to his life, as the Druk regime is alleged to have murdered the earlier two reincarnations. Today the middle aged Rimpoche travels between Manali and Sakyong. Most of the time he is at Sakyong?s new monastery. The Shabdrung Rimpoche is considered as the most revered figure in Bhutan, as his predecessor, Shabdrung Nawang Namgyal, was the founder of Bhutan state. Shabdrung Rimpoche enjoys a much exalted religious status almost at par with Guru Padmasambhava in Tibet and Bhutan. My understanding of Shabdrung by Rongthong Kunley Dorji The unexpected sad demise of H.H Shabdrung Jigme Ngwang Namgyel Rimpoche on 5th April 2003 made shocking news , with the media propounding a conspiracy theory of his death. Let me bring to your knowledge the history of Shabdrung and his reincarnations in brief. The first Shabdrung Ngwang Namgyel was born in 1593 at Ralung in Tibet. He came to Bhutan in 1616. At that time Bhutan was known as "Lho-Mon" as it lies in south of Tibet . Buddhism spread to Bhutan from Tibet. "Bhutan" came to be known as such during British India By 1637, H. H. Shabdrung Ngwang Namgyel Rimpoche had unified the country and named it Druk Gyalkhap and hence its people came to be known as the Drukpas. He also established Drukpa Kargyupa as the state religion. During his time, the Nyingmapa tradition was equally respected and his root guru was from the Nyingmapa sect. He instituted the "Choe-Sid system" or the dual system of governance, where the Je Khenpo was in-charge of religious matters as the head of the Drukpa Kargyupa sect of Mahayana Buddhism in Bhutan, while the Desid (Deb Raja) was in-charge of state affairs. The Desid was nominated by the Punakha Dzongpon, the Thimphu Dzongpon, the Wangdi Phodrang Dzongpon, the Zhung Droneyer, the Zhung Kalyeon, the Zhung Dongsapa, the Tongsa Penlop, the Paro Penlop, the Daga Penlop and the Zhung Draktshang. The Je Khenpo on the other hand, was appointed from amongst the Dorji Lopen, the Yangbi Lopen, the Drabi Lopen, the Tshenyi Lopen and the Dratshang Umzey. The Dorji Lopen was usually considered the first choice for the post of the Je Khenpo, since he usually was the most learned among the group. Both these positions had a fixed tenure of three years, but it wasn't uncommon for their tenures to be extended. Desid Umzey Tenzin Drugyel (1651-1655) was the first Desid. Pekar Jungney was the first Je Khenpo. Until the 7th Desid, normally someone from amongst the religious clergy was chosen for the post. Sometimes the heart and the speech reincarnate of the Shabdrung have also been selected as the Desid. Occasionally, capable people from outside the clergy were also chosen. Sometimes powerful people occupied the post by manipulation or force. In 1661, Ngwang Jigme Drakpa, the heart reincarnate (Thugtrul) of the Shabdrung was recognized as the first reincarnate of the Shabdrung by the Lhengey Zhungtshok (Central cabinet). The speech reincarnate (Sungtrul) was also recognized but the throne of First Shabdrung is instituted to Thugtrul (Heart Incarnate). In 1907, Ugyen Wangchuck became Bhutan's first king. The 7th reincarnate of the Shabdrung, Jigme Dorji had been born in 1905 at Shar Dirang, Bomdala, Tawang District, of present day Arunanchal Pradesh. Incidentally, the second king, Jigme Wangchuck, was also born in 1905. Ugyen Wangchuck and central Monastic body invited the Shabdrung to Punakha when he was six years old (1911) and ceremoniously enthroned him. The Shabdrung's family also accompanied him to the Talo Palace and the Punakha Dzong. His first cousin Ashi Dorji Wangmo married Lopen Sangay Tenzin. Four boys and three girls were born out of this matrimony, App Ugyen Dorji being the eldest son (present four Queen's father). The Sungtrul Chogley held the post of the 63rd Deb Raja (last Deb Raja) from 1903-1906. During his tenure as Deb Raja, since some of his activities violated the monastic code of conduct, the government and central monastic body passed a resolution that the Sungtrul (speech incarnate) would not be acknowledged in future. Sungtrul Chogyel expired after few years and was born as a reincarnate to Ashi Dorji Wangmo's son. Ashi Dorji Wangmo and her family requested the then Shabdrung to recognize the Sungtrul but the Shabdrung declined to do so as the institution of Sungtrul had been abolished by the government and the central monastic body. This rejection by the Shabdrung created a rift in the family. The Shabdrung's brother, Chhoki Gyeltshen went to India for the pilgrimage in 1929-30. The rumours of Chhoki Gyeltshen meeting with Mahatma Gandhi during his pilgrimage with the intention of garnering support for the Shabdrung from British India and influential Indians politician in order to challenge the Monarchy spread over the country. We don't now if he met Mahatma Gandhi, but when he arrived back, the then Paro Penlop Tshering Penjore, Gangtey Tulku reported these rumours as the truth to king Jigme Wangchuck. He promptly ordered Lame Gonpa Dasho Phuentsho Wangdi to investigate the matter and dispatched him to Talo with a five-hundred-strong army. Even thought they found out that Shabdrung was unaware of the Choki Gyeltshen's story, the king asked the central monastic body and senior government officials to vouch for the Shabdung in writing. The central monastic body convened a meeting to sign the statement, but the Dorji Lopen Samten Jamtsho (alias Dung Bava) walked away from the meeting and hence sealed the fate of the Shabdrung's life in 1931. The king's plot became obvious, as Samten Jamtsho later went on to become the Je Khenpo as a favour for his role in implicating the Shabdrung. He held the post for more than 20 years completely violative of the traditional three-year tenure system. I also met Chhoki Gyeltshen in 1959 at Dechencholing Palace, who was then having very good relations with the third king, Jigme Dorji Wangchuck. Due to prevailing situation and fear, the Sungtrul and his family fled to Kalimpong. They stayed in Pedung for more than 20 years. The Sungtrul befriended and developed a special rapport with Gongzim Sonam Tobgay Dorji (The then Bhutan Representative in India). In 1939, the 8th reincarnate of the Shabdrung was born in Manla, Jangphu.village, Tashigang (Eastern Bhutan). Incidentally I was also born in 1939. Many auspicious signs were visible when he was born and the news of his birth spread across the country and disciples and devotees from across the country came to receive his blessings. Lopen Melam Rabzang offered the title of Shabdrung Ngwang Namgyel Jigme Tenzin to the young boy. The then Tashigang Dzongpon, Thinley Tobgay (Dopola), who was a very powerful warlord in Eastern Bhutan took special care of the Shabdrung and kept him under his protection. The overall scheme to get rid of the Shabdrung and install the Sungtrul as the Shabdrung unfolded when in early 1952, the second king "granted" the "request" of Gongzim Sonam Tobgay Dorji to allow the Sungtrul to return to his former place. When the King was at Kunga Rabten Palace in Tongsa (the then winter Palace), the Sungtrul and his family were staying at the Tak-tse Chakhar Lakhang, Tongsa. But his plan could not be realized as King Jigme Wangchuck passed away in February of 1952. A month later, Sungtrul too passed away. The third king, Jigme Dorji Wangchuck was already married to Gongzim Sonam Tobgay Dorji's daughter Kezang Chhoden (the present Queen Mother) then was residing at Paro as Paro Penlop. After his father demise, he went to Kunga Rabten Palace and assumed all the responsibilities of his father. The Tashigang Dzongpon went to attend the second King's funeral at Bumthang. The Dzongpon became suddenly ill after being administered an injection for some "ailment" and died at Bumthang. With his death, the little Shabdrung Jigme Tenzin was left completely unprotected, and met with a similar fate as his previous reincarnate. The third king then reinstated the late Sungtrul Chogyel's family and even handed over the trusteeship of Sungtrul Gonpa, Sanga Chhokhor, at Paro , when they requested for the same till the sungtrul reincarnation. At present, the Gonpa is under the control of App Ugyen Dorji. The 9th reincarnate of the Shabdrung, Shabdrung Jigme Ngwang Namgyel was born in Manla, Jangphu, Tashigang, in 1955, to the sister of the 8th Shabdrung. Auspicious signs were visible when he was born and news of his birth spread across the country. The present king Jigme Singye Wangchuck is also born in 1955. The young Shabdrung's uncle, Lama Jangchuk Pelzang, fearing that similar fate as that of the previous Shabdrungs would befall the reincarnate, whisked him to Tawang, Arunnachal Pradesh at the tender age of six. Lama Jangchuk Pelzang requested the political officer of Tawang for protection of his nephew. The political officer in turn handed over the matter to Mr. Rustomji, the Chief Secretary of Assam stationed at Shillong. The Shabdrung was handed over to the Government of India by Rustomji and Government of India arranged for him to be kept him at Rewalsar, Mandi, Himachal Pradesh. He received Buddhist teachings and was also tutored in Hindi and English. In Rewalsar (Tsho Pema), in 1963, he received the 'Terzye Wang Lung' from H. H. Chabje Dudjom Jigdral Yeshi Dorjee and who recognized him as the true heart reincarnate of the Shabdrung. He stayed on in Manali, Himalchal Pradesh and also stayed in Delhi, especially during the winter months. Thousands of Bhutanese devotees visited him to receive his blessing in Delhi and Himalchal Pradesh. He also recently setup a monastery at Buddha Gaya and Sakyoung, near Kalimpong. >From amongst the Sungtrul's family, I personally happened to know App Ugyen Dorji and Ama Thuji Zam and others in the family from the 1960s. Their eldest son Sangay Nidup is presently Minister for Health & Education. Their eldest daughter Ashi Bidha and her husband Ugyen Dorji (presently the Speaker of National Assembly) were also known to me. Infact, Ugyen Dorji was one of my closest friends and I would be invited for dinner at their house whenever I was in Thimphu. The second, third, fourth and the fifth daughters are the present queens. Ashi Dorji Wangmo (pet name Aungo) is the present eldest Queen. I know her from the early 1970s. In 1985, the 9th Shabdrung visited Samdrup Jongkhar (Eastern Bhutan) along with his sister. Even though every Bhutanese knows that the Shabdrung is banned from entering Bhutan, his disciples clandestinely sheltered him in their house while he gave audience to thousands of devotees. After three days, I went to receive the Shabdrung's blessings and warned him of the danger to his life from the Royal Government, particularly considering that the Royal government had a hand in the fate of the previous Shabdrungs. Incidentally this was our first meeting. At one 'clock, exactly after seven hour of the Shabdrung's departure, Royal Bhutan Army and Police personnel, lead by Major Lafu of the Royal Bhutan Army and Captain Kipchu of the Royal Bhutan Police, arrived at Samdrup Jongkhar. The Dzongda, Thrimpon, senior police officials, businessman and other people who had been to see the Shabdrung were taken to Thimphu and kept under house arrest for 15 days. They were later released with on the condition that this incident was not to be repeated again. After their release, they made many allegations against me that I was the one who had reported to the government, but I believed in myself and that I actually saved Rimpoche. If I had not warned Rimpoche, his fate would have been certainly sealed. I was also interrogated and my statement recorded in audio cassettes. I questioned the interrogator about our so-called "wrongs" when the entire senior officials and public were also involved. In 1991, the king was in Samdrup Jongkhar on a Dzongkhag tour. About eight thousand Sharchops, Zonal Administrator Dasho Jigme Thinly, government officials, Thrimpons, Gups, Chimis and the Dzongdas appointed me to represent them and speak on their behalf. I had prepared my speech after consulting all the people concerned. During my speech, when I began taking about the role of the first Shabdrung in unifying Bhutan, I was interrupted by king who said that I need not explain history to the public. However, I didn't heed the interruption and completed my speech. But the king was so worked up about my reference to the Shabdrung, that he did not hear my mention of the contribution of the institution of the monarchy in strengthening Bhutan and ushering it into the future. Some people with vested interested have fed concocted tales about me to King and the royal family. The king's unwise judgment landed me behind bars for fifty days where I was mercilessly tortured for no fault of mine. After my release, I unwillingly fled my motherland for Nepal in order to save my life. >From Nepal, I submitted a memorandum on the behalf of Bhutanese public recorded in the audio cassettes to King through Chief Justice Sonam Tobgay and waited for three years for a positive answer. But King didn't take serious note of my memorandum and thus, I formed the Druk National Congress on 16 June, 1994 with the support of Bhutanese Public for the establishment of democracy and human Rights in Bhutan. Our principal aim was to establish democracy and preserve the rich cultural heritage, religion and traditions of Bhutan. In 1997, I was elected the Chairperson of The United Front for Democracy in Bhutan to lead the democracy movement. I unsuccessfully tried to get an audience with the Shabdrung Rimpoche whenever I was in Delhi. In 1997, April, I was arrested in Delhi by the Government of India at the behest of the Royal Government of Bhutan. During my incarceration, Thinly Penjore and Cheku Drukpa met the Shabdrung and I received his blessing through them. On the 12th of June 1998, I was released on bail. After one month, I along with my family and some DNC members had an opportunity to get an audience with Rimpoche at his office. I had an hour long separate discussion with him on the prevailing situation in Bhutan. I explained to him the Druk National Congress' stand on the issue. I requested Rimpoche to preserve the institution of the Shabdrung as the Supreme Spiritual Leader of Bhutan within the framework of the proposed constitution. He agreed and gave his blessings. After one month, I again had an opportunity to meet with him and request for his blessings, where I reiterated the same stand. Later when I requested for the Shabdrung's audience I was not given appointment. I don't know what Thinley Penjore & Co must have told Rimpoche to evoke such a reaction from him. The Indo Bhutan Friendship Society (IBFS) was formed in 1999 to consolidate the longstanding friendly ties between the people of India and Bhutan. Mr. Satya Prakash Malaviya, the President of IBFS and Prof. Anand Kumar sought an audience with the Shabdrung Rimpoche who gave them an appointment. Later on appointment was cancelled. After that IBFS officials didn't seek any further appointments with Rimpoche. We however hold him in very high respect and regard even though our relation was stained for reasons we have never clearly understood. On the 13th of November, 2002, the Kathmandu Post of Nepal reported an interview of the Shabdrung where he stated that "the refugees (Bhutanese) had not been treated as human beings. They must be given due respect. Bhutan has done no justice to them. It should be practical. Mere talks cannot resolve the refugee problem". Having passed such remarks and also having remarked on human rights violations in Bhutan, Thinly Penjore, Khila and other Lhosampa leaders have exaggerated on the point to gain political advantage from this. On 1st March, 2003, Thinley Penjore gave a press release that there are about 2700 unregistered Sharchop refugees in the refugee camps in Nepal. We had to quickly counter this false claim because the actual figure was between 30-40 - all political asylum seekers. Again on 4th March, 2003, "2700 Sharchops requesting Rimpoche to lead his flock for repatriation" appeared in the Himalayan Times daily. Rimpoche is quoted as saying "I myself am living a life of an exile in India for three decades now despite my wishes, and as such, am virtually helpless at this stage." After one month, Rimpoche passed away on the 5th of April, 2003 at CMS, hospital, Vellore, India. Then I came to know through various news papers of the Royal Government's hand in the Shabdrung's death, as alleged by Thinly Penjore. The retaliatory remarks on Kuenselonline.com's editorial "conspiracy theory" questioning the credibility of Shabdrung incarnate and "throat cancer" being the cause of his death, and Rimpoche's secretary, Sonam Dorji's reiteration of the Kuensel remarks is a point for serious thought. When the entire Bhutanese public knows him to be the true heart reincarnate of the Shabdrung and receives his blessings, the credibility question doesn't arise at all. In 1988, late prime minister of India, Rajeev Gandhi arranged for the king to meet the 9th Shabdrung Jigme Nagwang Namgyel face to face at New Delhi. Why would the Prime Minister have arranged the meeting at all if he was not the Shabdrung? The cause of his death is debatable and we will soon get the answer. "the Almighty has his own way of giving Justice!" The Indo-Bhutan Friendship Society and the Druk National Congress held a Seminar on the 13th of April, 2003 at the Constitutional Club, New Delhi. The members observed a two minute silence in the Shabdrung's memory and prayed for the early reincarnation of Rimpoche and blessings for all sentient beings. It is time to undo all the past events and pave the way for the new era of prosperity and happiness by reserving the special privileges for Shabdrung's reincarnatation, since the 1st Shabdrung was the founder and preserver of our country. I think that the crucial time has arrived for the people and the Royal Government of Bhutan to give serious thought to this issue and to the future of Bhutan. Jigme Nawang Namgyal The Shabdrung Rimpoche Wikipedia general Shabdrung info Shabdrung >From Wikipedia, the free encyclopedia. Jump to: navigation, search The Shabdrung (also Zhabdrung) is the most important tulku lineage in Bhutan, equivalent in many ways to the Dalai Lama lineage of Tibet. The lineage traces through the founder of the country, Shabdrung Ngawang Namgyal (b. 1594 -d 1651), who was the first to unify the warring valley kingdoms under a single rule. In Bhutan the Shabdrung is revered as the third most important personality behind Guru Rimpoche and the Buddha. Shabdrung Ngawang Namgyal initiated many important Bhutanese customs including the system of dual government by which power was shared between an administrative leader, the Druk Desi, and a religious leader, the Je Khempo. These offices proved important upon the death of the Shabdrung in 1651 as power effectively passed to them instead of to his son. In orde r to forestall a dynastic struggle and a return to warlordism, the authorities conspired to keep the death of the Shabdrung secret for 54 years. During this time they issued orders in his name, explained he was on an extended silent retreat, and kept his son under wraps. Eventually the fiction could no longer be maintained, and the ruling authorities were faced with the problem of succession. An important person such as the Shabdrung, already recognized as a tulku, would be expected to be reincarnated shortly to take control of the country. How could this be prevented? And how could their own power be maintained during a transition? It has been suggested that the Druk Desi and Je Khenpo devised a practical solution, as the Shabdrung was indeed reincarnated, but not as a single person, but as three separate persons -- a body incarnation, a mind incarnation, and a speech incarnation. Despite their efforts at maintaining the power established by the original Shabdrung, the country sank into warring factionalism for the next 200 years. The body incarnation lineage died out in the mid-18th century, while the mind and speech incarnations of the Shabdrung continued into the 20th century. In 1907 the Bhutanese monarchy was established, with Ugyen Wangchuck, the penlop of Trongsa installed as hereditary king with the support of Britain and against the wishes of Tibet. The royal family suffered from questions of legitimacy in its early years, with the reincarnations of the various Shabdrungs posing a threat. In 1931 when the 6th Shabdrung, Jigme Dorji, made an appeal to Mahatma Gandhi to oust the monarchy, the Shabdrung was assassinated by royalist forces. In 1962, Jigme Nawang Namgyal (known as Shabdrung Rimpoche to his followers), the last of the Shabdrung incarnations , fled Bhutan for India where he spent the remainder of his life. Up until 2002, Bhutanese pilgrims were able to journey to Kalim pong, just south of Bhutan, to visit with the Master. In April 5, 2003, the Shabdrung died. Some of his followers claim he was poisoned, while Indian newspapers took pains to explain he died after an extended bout with cancer. List of successive Shabdrungs Ruled Name Lived 1614 - 1651 Ngawang Namgyal b. 1594 - d. 1651 (gap) 1698 - 1712 Kunga Gyaltshen b. 1689 - d. 1713 1712 - 1729 Phyogla Namgyal b. 1708 - d. 1736 1730 - 1735 Jigme Norbu b. 1717 - d. 1735 1735 - 1738 Mipham Wangpo b. 1709 - d. 1738 1738 - 1761 Jigme Dragpa I b. 1724 - d. 1761 1762 - 1788 Choeki Gyaltshen b. 1762 - d. 1788 1791 - 1830 Jigme Dragpa II b. 1791 - d. 1830 1831 - 1861 Jigme Norbu b. 1831 - d. 1861 1862 - 1904 Jigme Chogyal b. 1862 - d. 1904 1905 - 1931 Jigme Dorji b. 1905 - d. 1931 ???? - 2003 Jigme Nawang Namgyal b. ???? - d. 2003 Source: Bhutan News Online Note: traditions states that Ngawang Namgyal was not in fact the first Shabdrung, that the lineage traces back farther in Tibetan history. Analysis Bhutan king announces abdication The king has moved to end direct royal rule in the Buddhist kingdom The king of Bhutan says he will step down when the country holds its first national democratic elections in 2008, state media reported. King Jigme Singye Wangchuck said he would be succeeded as leader of the tiny and remote Himalayan kingdom by his son, the crown prince. The king, who has ruled for 33 years, gave up absolute power in 1998. He currently rules in conjunction with the government, an assembly and a royal advisory council. 'Parliamentary democracy' Speaking in a remote village three days' drive from the capital, Thimpu, the king told thousands of yak herders, monks, farmers, and students that he would begin handing over responsibility to the crown prince immediately. Country profile: Bhutan "I would like our people to know that the first national election to elect a government under a system of parliamentary democracy will take place in 2008," the 50-year-old told the crowd gathered in Trashiyangtse. In a speech published in the state newspaper, King Wangchuck said he had every confidence that the people of Bhutan would be able to choose the political party best able to provide good governance and serve the interests of the nation. The government has already said it plans to appoint an election commissioner before the end of 2005 to draw up constituency boundaries and mock voting sessions. A draft constitution provides for two houses of parliament - a 75-member national assembly and a 25-member national council - with the king as head of state. Correspondents say the king likes to project the image of simple lifestyle, preferring to work in a small log cabin above the capital while his fortress-like palace is used by his four wives, all of whom are sisters. ISOLATED KINGDOM Country is about 38,000 sq km (15,000 sq miles) - sixth of the size of the UK Hereditary monarchy established in 1907 Only 6,000 tourists a year allowed to visit Smoking is banned First introduced TV in 1999 King Wangchuck has four wives, all of whom are sisters Crown Prince Jigme Khesar Namgyel Wangchuck is 25 and unmarried Links UN Human Rights www.bayefsky.org Amnesty International www.amnesty.org CIA www.cia.gov www.cia.gov/cia/publications/factbook/geos/bt/html www.buddhistchannel.tv www.bhutantimes.com www.kuenselonline.com www.wikipedia.org www.tibet.ca/panchenlama/ Universal Declaration of Human Rights (other language versions) Adopted and proclaimed by General Assembly resolution 217 A (III) of 10 December 1948 On December 10, 1948 the General Assembly of the United Nations adopted and proclaimed the Universal Declaration of Human Rights the full text of which appears in the following pages. Following this historic act the Assembly called upon all Member countries to publicize the text of the Declaration and "to cause it to be disseminated, displayed, read and expounded principally in schools and other educational institutions, without distinction based on the political status of countries or territories." PREAMBLE Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world, Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people, Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law, Whereas it is essential to promote the development of friendly relations between nations, Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom, Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms, Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge, Now, Therefore THE GENERAL ASSEMBLY proclaims THIS UNIVERSAL DECLARATION OF HUMAN RIGHTS as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction. Article 1. All human beings are born free and equal in dignity and rights.They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. Article 2. Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty. Article 3. Everyone has the right to life, liberty and security of person. Article 4. No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms. Article 5. No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment. Article 6. Everyone has the right to recognition everywhere as a person before the law. Article 7. All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination. Article 8. Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law. Article 9. No one shall be subjected to arbitrary arrest, detention or exile. Article 10. Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him. Article 11. (1) Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defence. (2) No one shall be held guilty of any penal offence on account of any act or omission which did not constitute a penal offence, under national or international law, at the time when it was committed. Nor shall a heavier penalty be imposed than the one that was applicable at the time the penal offence was committed. Article 12. No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks. Article 13. (1) Everyone has the right to freedom of movement and residence within the borders of each state. (2) Everyone has the right to leave any country, including his own, and to return to his country. Article 14. (1) Everyone has the right to seek and to enjoy in other countries asylum from persecution. (2) This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United Nations. Article 15. (1) Everyone has the right to a nationality. (2) No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality. Article 16. (1) Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution. (2) Marriage shall be entered into only with the free and full consent of the intending spouses. (3) The family is the natural and fundamental group unit of society and is entitled to protection by society and the State. Article 17. (1) Everyone has the right to own property alone as well as in association with others. (2) No one shall be arbitrarily deprived of his property. Article 18. Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance. Article 19. Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers. Article 20. (1) Everyone has the right to freedom of peaceful assembly and association. (2) No one may be compelled to belong to an association. Article 21. (1) Everyone has the right to take part in the government of his country, directly or through freely chosen representatives. (2) Everyone has the right of equal access to public service in his country. (3) The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures. Article 22. Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality. Article 23. (1) Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment. (2) Everyone, without any discrimination, has the right to equal pay for equal work. (3) Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection. (4) Everyone has the right to form and to join trade unions for the protection of his interests. Article 24. Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay. Article 25. (1) Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control. (2) Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection. Article 26. (1) Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit. (2) Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace. (3) Parents have a prior right to choose the kind of education that shall be given to their children. Article 27. (1) Everyone has the right freely to participate in the cultural life of the community, to enjoy the arts and to share in scientific advancement and its benefits. (2) Everyone has the right to the protection of the moral and material interests resulting from any scientific, literary or artistic production of which he is the author. Article 28. Everyone is entitled to a social and international order in which the rights and freedoms set forth in this Declaration can be fully realized. Article 29. (1) Everyone has duties to the community in which alone the free and full development of his personality is possible. (2) In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society. (3) These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations. Article 30. Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein. Contact info@freeshabdrungrimpoche.info