Karma Tenkyong
Karma Tenkyong (1606 – Neu,
Succession and Mongol incursion
Karma Tenkyong was born in 1606 as the son of the Tsangpa ruler
Character
Being the last of his dynasty and an enemy of the Gelugpa hierarchs, the memory of Karma Tenkyong suffered from the damnation of later Gelugpa historians. He, and the previous Tsangpa rulers, were regarded as inherently evil and opposed to Buddhism in spite of their well-attested patronage of the Karma Kagyu and Jonang sects.[6] Contemporary clerical observers, such as Yolmo Tenzin Norbu, reacted angrily on his transgressions of the elaborate social hierarchy of Tibet, as he tried to forge a pretentious genealogy for his upstart family, going back to a disciple of Padmasambhava: "He expects all to perform prostrations to him and raise up stacks of tea offerings. He even acts like that to our lama! He rejoices in his great qualities such as the power of his blessings and magical abilities. Yet, he was unable to humble himself regarding the height of the seat [compared to the seats of the Karmapa and Shamarpa hierarchs], and so forth".[7] Karma Tenkyong was known to his contemporaries for his hasty temper, strength, and audacious rashness, that incidentally were reminiscent of early Indian legends of Vajrapani, the deity he was believed to incarnate.[8]
Impressions of foreign visitors
In the time of Karma Tenkyong a number of
Struggles with the Chogthu Mongols
The new Dalai Lama, born in 1617, was eventually received in the Repung monastery in 1622. Pilgrims, notables and soldiers arrived in increasing numbers from Mongolia to Central Tibet and worried Karma Tenkyong. The Tsangpa ruler gathered around him members of the old nobility and old religious communities who looked on the expansion of the Gelugpa with suspicion. In 1631, he was able to push back the Gelugpa positions so that Ngawang Lobsang Gyatso was forced to seek refuge in
Relations with Bhutan and Ladakh
Meanwhile, there were a few disputes with areas to the west and south. Karma Tenkyong inherited from his father a latent conflict with
The rise of Güshi Khan
The disappearance of Arslan gave room for the chief of the
Invasion of Tsang
The time had now come for Güshi Khan and Dalai Lama's Tibetan supporters to deal with Karma Tenkyong once and for all. Ngawang Losang Gyatso supposedly wished to avoid bloodshed but was overruled by his chief attendant Sonam Chospel. Still, the Gelugpa leadership initially held a formally neutral stance when the Mongol forces turned against Karma Tenkyong. The Panchen Lama, who resided in the Tashilhunpo monastery in Tsang, was invited to travel to Ü so that he would not be harmed by the forthcoming invasion. As it was, Karma Tenkyong was informed that Güshi Khan's army was heading towards Tsang, and proceeded to arrest the lama who was kept in detention.[17] The Tsangpa ruler sent troops to guard the borders and erected a stockade around the capital Shigatse. However, Güshi Khan had obtained the reputation of being an invincible warlord and met with relatively weak resistance. Thirteen districts were rapidly overrun, and the Mongol forces laid siege to Shigatse. The skilful Tsangpa archers kept the attackers at bay for several months. In the meantime, Sonam Chospel secured the various Tsangpa districts in Ü through persuasion or force. Eventually, he openly showed his support for Güshi Khan's enterprise and joined the siege with a large body of soldiers.[18]
Defeat and death
While the conflict was going on, a large Tibetan delegation was dispatched to the
References
- ^ Giuseppe Tucci, Tibetan Painted Scrolls, Rome 1949, Vol. II, p. 697.
- Tsepon W.D. Shakabpa, One Hundred Thousand Moons, Leiden 2010, p. 284.
- ^ Giuseppe Tucci, 1949, Vol. I, p. 58.
- ^ Giuseppe Tucci, 1949, Vol. I, pp. 58–59. Tsepon W.D. Shakabpa, 1967, p. 101, says that the incursion took place in 1620.
- ^ Giuseppe Tucci, 1949, Vol. II, p. 697.
- ^ David Templeman, 'The 17th cent. Tsang rulers and their strategies of legitimation', 2013, p. 72. [1]
- ^ Benjamin Bogin, The illuminated life of the great Yolmowa. Chicago 2013, p. 204.
- ^ David Templeman, 2013, p. 74.
- ^ Giuseppe Tucci, 1949, Vol. I, p. 63.
- ^ Giuseppe Tucci, 1949, Vol. I, p. 64.
- ^ Giuseppe Tucci, 1949, Vol. I, p. 59.
- ^ Ya Hanzhang, Biographies of the Tibetan Spiritual Leaders Panchen Erdenis, Beijing 1994, p. 34.
- ^ Tsepon W.D. Shakabpa, 1967, pp. 103–04; Giuseppe Tucci, 1949, Vol. I, pp. 60–61.
- ^ Michael Aris, Bhutan. The early History of a Himalayan Kingdom, Warminster 1979, p. 219.
- ^ Luciano Petech, The Kingdom of Ladakh, C. 950-1842 A.D., Rome 1977, pp. 46–47.
- ^ Tsepon W.D. Shakabpa, 1967, pp. 104–07; Giuseppe Tucci, 1949, Vol. I, pp. 61–63.
- ^ Tsepon W.D. Shakabpa, 1967, pp. 107–08.
- ^ Tsepon W.D. Shakabpa, 1967, pp. 110.
- ^ Giuseppe Tucci, 1949, Vol. I, pp. 64–65.
- ^ Tsepon W.D. Shakabpa, 1967, pp. 111–12; Ya Hanzhang 1994, p. 41; Sarat Chandra Das, 'Tibet, a Dependency of Mongolia', Journal of the Asiatic Society of Bengal I:5 1905, pp. 153–54.
Further reading
- Dung-dkar blo-bzang 'phrim-las, The Merging of Religious and Secular Rule in Tibet. Beijing 1991.
- David Snellgrove & Hugh Richardson, A Cultural History of Tibet. Boston & London 1986.
- https://web.archive.org/web/20110719030136/http://www.tibetinfor.com/tibetzt/tsjb/doc/606.htm (in Chinese).