BOD ZIZHIQU / XIZANG / TIBET
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Early history to the 9th
century Credible
history begins late in the 6th century, when three discontented vassals of
one of the princes among whom Tibet was then divided conspired to support the
neighbouring lord of Yarlung, whose title was Spu-rgyal btsan-po. Btsan-po (“mighty”) became the
designation of all kings of Tibet (rgyal
means “king”; and spu, the meaning
of which is uncertain, may refer to a sacral quality of the princes of
Yar-lung as divine manifestations). Their new master, Gnam-ri srong-brtsan
(c. 570–c.619 CE), was transformed from a princeling in a small valley into
the ruler of a vigorously expanding military empire. Gnam-ri
srong-brtsan imposed his authority over several Qiang tribes on the Chinese
border and became known to the Sui dynasty (581–618) as the commander of 100,000
warriors. But it was his son, Srong-brtsan-sgam-po (c. 617–650), who brought Tibet
forcibly to the notice of the Taizong emperor (reigned 626–649), of the
Tang dynasty. To pacify him, Taizong granted
him a princess as his bride. Srong-brtsan-sgam-po is famed as the first chos-rgyal (“religious king”) and for his
all-important influence on Tibetan culture, the introduction of writing for which he
borrowed a script from India, enabling the texts of the new religion to be
translated. He extended his empire over Nepal, western Tibet, the Tuyuhun,
and other tribes on China’s border; and he invaded north India. In 670,
20 years after Srong-brtsan-sgam-po’s death, peace with China was broken and
for two centuries Tibetan armies in Qinghai and Xinjiang kept the frontier in a state of
war. In alliance with the western Turks, the Tibetans challenged Chinese
control of the trade routes through Central Asia. The reign
of Khri-srong-lde-brtsan (755–797) marked the peak of
Tibetan military success, including the exaction of tribute from China and
the brief capture of its capital, Chang’an, in 763. But it was as the second
religious king and champion of Buddhism that Khri-srong-lde-brtsan was
immortalized by posterity. He initially had prohibited Buddhism, but that
restriction was lifted in 761. In 763, when he was 21, he invited Buddhist
teachers from India and China to Tibet, and about 779 he established the
great temple of Bsam-yas, where Tibetans were trained as monks. Buddhism
foreshadowed the end of “Spu-rgyal’s Tibet.” The kings did not fully
appreciate that its spiritual authority endangered their own supernatural
prestige or that its philosophy was irreconcilable with belief in personal
survival. They patronized Buddhist foundations but retained
their claims as divine manifestations. Disunity, 9th to 14th
century In the
9th century, Buddhist tradition records a contested succession, but there are
many inconsistencies; contemporary Chinese histories indicate that Tibetan
unity and strength were destroyed by rivalry between generals commanding the
frontier armies. Early in the 9th century a scion of the old royal family
migrated to western Tibet and founded successor kingdoms there, and by 889
Tibet was a mere congeries of separate lordships. In 843, during that period,
Glandar-ma (reigned 841–846) ordered the suppression of Buddhism, and Tibet’s
Buddhist traditions were disrupted for more than a century. Tibetan
generals and chieftains on the eastern border established themselves in
separate territories. The acknowledged successors of the religious kings
prospered in their migration to the west and maintained contact with Indian
Buddhist universities through Tibetan scholars, notably the famous translator
Rin-chen bzang-po (died 1055). In central Tibet,
Buddhism suffered an eclipse. A missionary journey by the renowned Indian
pandit Atisha in 1042 rekindled the faith through central Tibet, and from
then onward Buddhism increasingly spread its influence over every aspect of
Tibetan life. Inspired
by Atisha and by other pandits whom they visited in India, Tibetan religious
men formed small communities and expounded different aspects of doctrine.
Atisha’s own teaching became the basis of the austere Bka’-gdams-pa sect. The
Tibetan scholar Dkon-mchog rgyal-po established the monastery of Sa-skya
(1073), and a series of lamas (Tibetan priests) founded several monasteries
of what is generally called the Bka’-brgyud-pa sect. Although
it has been widely stated that the Tibetans submitted about 1207 to Chinggis (Genghis) Khan to avert an invasion, evidence
indicates that the first military contact with the Mongols came in 1240, when
they marched on central Tibet and attacked the monastery of Ra-sgreng and
others. In 1247, Köden, younger
brother of the khan Güyük, symbolically invested the Sa-skya lama with temporal
authority over Tibet. Later Kublai Khan appointed the lama ’Phags-pa as his “imperial preceptor” (dishi), and the politico-religious
relationship between Tibet and the Mongol empire is stated as a personal bond
between the emperor as patron and the lama as priest (yon-mchod). A series
of Sa-skya lamas, living at the Mongol court, thus became viceroys of Tibet
on behalf of the Mongol emperors. The Mongols prescribed a reorganization of
the many small estates into 13 myriarchies (administrative
districts each comprising, theoretically, 10,000 families). The ideal was a
single authority, but other monasteries, especially ’Bri-gung and Phag-mo-gru
of the Bka’-brgyud-pa sect, whose supporters controlled several myriarchies,
actively contested Sa-skya’s supremacy. The
collapse of the Yuan dynasty in 1368 also brought down Sa-skya
after 80 years of power. Consequently, when the native Chinese Ming dynasty
(1368–1644) evicted the Mongols, Tibet regained its independence; for more
than 100 years the Phag-mo-gru-pa line governed in its own right. A
proliferation of scholars, preachers, mystics, hermits, and eccentrics, as
well as monastic administrators and warriors, accompanied the subsequent
revival of Buddhism. Literary activity was intense. Sanskrit works were
translated with the help of visiting Indian pandits; the earliest codifiers,
classifiers, biographers, and historians appeared. In an outburst of monastic
building, the characteristic Tibetan style acquired greater extent, mass, and
dignity. Chinese workmen were imported for decorative work. Temple walls were
covered with fine frescoes; huge carved and painted wooden pillars were hung
with silk and with painted banners (tankas). Chapels abounded in images of
gold, gilded copper, or painted and gilded clay; some were decorated with
stucco scenes in high relief; in others the remains of deceased lamas were
enshrined in silver or gilded stupas. Under Nepalese influence, images were
cast and ritual vessels and musical instruments made in a style blending
exuberant power and sophisticated craftsmanship; wood-carvers produced
beautiful shrines and book covers, and from India came palm-leaf books,
ancient images, and bell-metal stupas of all sizes. Tibet, 14th to 19th century The Dge-lugs-pa (Yellow Hat
sect) For 70
peaceful years Byang-chub rgyal-mtshan (died 1364) and his two
successors ruled a domain wider than that of the Sa-skya-pa. Thereafter, although the Phag-mo-gru
Gong-ma (as the ruler was called) remained nominally supreme, violent
dissension erupted again. In 1435 the lay princes of Rin-spungs, ministers of
Gong-ma and patrons of the increasingly influential Karma-pa sect, rebelled
and by 1481 had seized control of the Phag-mo-gru court. Already a
new political factor had appeared in the Dge-lugs-pa sect. Its founder was a saintly scholar,
Blo-bzang grags-pa (died 1419), known as Tsong-kha-pa for his supposed birthplace of Tsong-kha in
eastern A-mdo. After studying with leading teachers of the
day, he formulated his own doctrine, emphasizing the moral and philosophical
ideas of Atisha rather than the magic and mysticism of Sa-skya—though he did
not discard the latter entirely. In 1409 he founded his own monastery at
Dga’-ldan, devoted to the restoration of strict monastic discipline.
Tsong-kha-pa’s disciplinary reform appealed to people weary of rivalry and
strife between wealthy monasteries. Tsong-kha-pa probably did not imagine
that his disciples would form a new sect and join in
that rivalry, but, after his death, devoted and ambitious followers built
around his teaching and prestige what became the Dge-lugs-pa, or Yellow Hat
sect, which was gradually drawn into the political arena. In 1578
the Dge-lugs-pa took a step destined to bring foreign interference once more
into Tibetan affairs. The third Dge-lugs-pa hierarch, Bsod-nams-rgya-mtsho, was invited to visit the
powerful Tümed Mongol leader Altan Khan, with whom he revived the patron-priest
relationship that had existed between Kublai Khan and ’Phags-pa. From
this time dates the title of Dalai (“Oceanwide”) Lama, conferred by Altan and applied retrospectively to the two previous
hierarchs. The holder is regarded as the embodiment of a spiritual emanation
of the bodhisattva Avalokiteshvara (Tibetan: Spyan-ras-gzigs; Chinese: Guanyin)—and hence of the mythic
monkey demon and progenitor of the Tibetans. The succession is maintained by the
discovery of a child, born soon after the death of a Dalai Lama, into whom
the spirit of the deceased is believed to have entered. Until 1642 the Dalai
Lamas were principal abbots of the Dge-lugs-pa, and in that year they
acquired temporal and spiritual rule of Tibet. With Altan’s help virtually
all the Mongols became Dge-lugs-pa adherents, and on Bsod-nams-rgya-mtsho’s
death they acquired a proprietary interest in the order and some claims on
Tibet itself when the fourth Dalai Lama was conveniently discovered in the
Tümed royal family. To
support their protégé, the Mongols sent armed bands into Tibet. Their
opponents were the Red Hat Lama, head of a Karma-pa subsect, and his patron the Gtsang king. That phase of rivalry ended
inconclusively with the early death of the fourth Dalai Lama and the decline
of Tümed Mongol authority in Mongolia. The next came when Güüshi Khan, leader
of the Khoshut tribe, which had displaced the Tümed, appeared as champion of
the Dge-lugs-pa. In 1640 he invaded Tibet, defeating the Gtsang king and his
Karma-pa supporters. The unification of Tibet In 1642
with exemplary devotion, Güüshi enthroned the Dalai Lama as ruler of Tibet,
appointing Bsod-nams chos-’phel as minister for administrative affairs and
himself taking the title of king and the role of military protector. These
three forceful personalities methodically and efficiently consolidated the religious and temporal authority
of the Dge-lugs-pa, establishing a unique joint control over the region by
both Mongols and Tibetans. Lhasa, long the spiritual heart of Tibet, now
became the political capital as well. Dge-lugs-pa supremacy was imposed on
all other orders, with special severity toward the Karma-pa. A reorganized
district administration reduced the power of the lay nobility. The
grandeur and prestige of the regime were enhanced by reviving ceremonies
attributed to the religious kings, by enlarging the nearby monasteries of
’Bras-spungs, Sera, and Dga’-Idan, and by building the superb Potala Palace,
completed by another great figure, Sangs-rgyas-rgya-mtsho, who in 1679
succeeded as minister regent just before the death of his patron the fifth
Dalai Lama. By then a soundly based and unified government had been
established over a wider extent than any for eight centuries. The
installations of the fifth Dalai Lama (the “Great Fifth”) at Lhasa (1642) and
the Qing, or Manchu, dynasty in China (1644) were almost synchronous. In 1652
the fifth Dalai Lama went to Beijing to meet with the Qing emperor Shunzhi. Prior to the Dalai Lama’s return to Tibet
the following year, the Shunzhi emperor conferred upon him a golden album and
a golden seal and formally proclaimed him the Dalai Lama (which, to the Qing, was an honorific
title). In addition, a Qing envoy accompanied the Dalai Lama back to
Tibet and conferred Qing legitimacy to the Güüshi Khan on behalf of the
emperor. Good relations with Tibet were important to the Manchu because of
the Dalai Lama’s prestige among the Mongols, from whom a new threat was
taking shape in the ambitions of the powerful Oirat of western Mongolia. The
Dalai Lama also expected more support from the Qing government to confirm his
political power over Tibet, as Mongolian control there gradually weakened. Elsewhere,
Lhasa’s expanding authority with both Mongolian and Tibetan martial forces
brought disagreements with Bhutan, which held its own against Tibetan
incursions in 1646 and 1657, and with Ladakh, where a campaign ended in 1684
in Tibetan withdrawal to an accepted frontier when the Ladakhĭ king
appealed for help to the Muslim governor of Kashmir. Tibet under Manchu
overlordship The Dalai
Lama’s death in 1682 and the discovery of his five-year-old reincarnation in
1688 were concealed by Sangs-rgyas-rgya-mtsho, who was intent on continuing the
administration without disturbance. He informed the Manchu only in 1694 or
1696 (sources disagree). The Kangxi emperor (reigned 1661–1722) was incensed
at the deception. In 1703 he discovered an ally in Tibet and an antagonist to
Sangs-rgyas-rgya-mtsho when Lha-bzang Khan, fourth successor of Güüshi,
sought to assert rights as king that had atrophied under his immediate
predecessors. The behaviour of the sixth Dalai Lama, Tshangs-dbyangs-rgya-mtsho, who preferred poetry and
libertine amusements to religion, gave Lha-bzang his opportunity. In 1705,
with the emperor’s approval, he attacked and killed Sangs-rgyas-rgya-mtsho
and deposed Tshangs-dbyangs-rgya-mtsho as a spurious reincarnation. The
Tibetans angrily rejected him and soon recognized in eastern Tibet the infant
reincarnation of the dead Tshangs-dbyangs-rgya-mtsho. In 1717
the Oirat, nominally Dge-lugs-pa supporters, took
advantage of Tibetan discontent to intervene in a sudden raid, defeating and
killing Lha-bzang. Fear of hostile Mongol domination of Tibet compelled the
emperor to send troops against the Oirat. After an initial reverse, his
armies drove them out in 1720 and were welcomed at Lhasa as deliverers, all
the more because they brought with them the new Dalai Lama, Bskal-bzang-rgya-mtsho. For the next 200 years there was
no fighting between Tibetans and Chinese. However, after evicting the Oirat,
the emperor decided to safeguard Manchu interests by appointing
representatives - generally known as ambans - at Lhasa, with a small garrison
in support. The Tibetans, interpreting this as another patron-priest
relationship, accepted the situation, which generally left them to manage
their own affairs. It was only in recurring crises that Manchu participation
became, briefly, energetic. Imperial troops quelled a civil war in Tibet in
1728, restored order after the political leader was assassinated in 1750, and
drove out the Gurkhas, who had invaded from Nepal in 1792. As Manchu energy
declined, the Tibetans became increasingly independent, though still
recognizing the formal suzerainty of the emperor, behind which it sometimes
suited them to shelter. At no time did
the ambans have administrative power, and after 1792, when Tibet was
involved in wars with Ladakh (1842) and Nepal (1858), the Manchu were unable
to help or protect them. Administration and culture
under the Manchu No Dalai
Lama until the 13th approached the personal authority of the Great Fifth. The
seventh incarnation was overshadowed by Pho-lha, a lay nobleman appointed
ruler by the Manchu. The eighth was diffident and retiring. But after the
Pho-lha family’s regime, Dge-lugs-pa clerics resumed power and held onto it
through a series of monk regents for about 145 years. Chinese
contacts affected Tibetan culture less than might be expected. They helped
shape the administrative machinery, army, and mail service, which were based
on existing institutions and run by Tibetans. Chinese customs influenced
dress, food, and manners; china and chopsticks were widely used by the upper
classes. The arts of painting, wood carving, and casting figures continued on
traditional lines, with much technical skill but few signs of innovation. An
important effect of Manchu supremacy was the exclusion of foreigners after
1792. That ended the hopes of Christian missionaries and the diplomatic
visits from British India, which had been started in 1774. Tibet was now
closed, and mutual ignorance enshrouded future exchanges with its British
neighbours in India. |
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Tibet since 1900 In the
mid-19th century the Tibetans repeatedly rebuffed overtures from the British,
who saw Tibet at first as a trade route to China and later as countenancing
Russian advances that might endanger India. Eventually, in 1903, after
failure to get China to control its unruly vassal, a political mission was
dispatched from India to secure understandings on frontier and trade
relations. Tibetan resistance was overcome by force, the Dalai Lama fled to
China, and the rough wooing ended in a treaty at Lhasa in 1904 between Britain and Tibet
without Chinese adherence. In 1906, however, the Chinese achieved a treaty
with Britain, without Tibetan participation, that recognized their suzerainty
over Tibet. That success emboldened the Chinese to seek direct control of
Tibet by using force against the Tibetans for the first time in 10 centuries.
In 1910 the Dalai Lama again was forced to flee, this time to India. That
dying burst by the Qing dynasty converted Tibetan indifference into enmity,
and, after the start of the Chinese
Revolution of 1911–12, the Tibetans rose up against and expelled the Chinese;
the Dalai Lama returned to Tibet in mid-1912. Tibet subsequently functioned as a de facto independent government
until 1951 and defended its frontier against China in occasional fighting
as late as 1931. Of note was the Shimla Conference (1913–14), in which Tibet
and Great Britain, with Chinese participation, negotiated the status of Tibet
and of the Tibet-India frontier (the McMahon Line). However, China refused to
ratify the conference’s agreement (including the demarcated border), nor
would it recognize Tibet as an independent entity. In 1949,
after the communist takeover in China, the Chinese heralded the “liberation”
of Tibet, and in October 1950 Chinese troops entered and took control of
eastern Tibet, overwhelming the poorly equipped Tibetan troops. An appeal by
the 14th Dalai Lama to the United Nations was denied, and support from India
and Britain was not forthcoming. A Tibetan delegation summoned to Beijing in
1951 had to sign a treaty dictated by Chinese authorities. It professed to
guarantee Tibetan autonomy and religion but also allowed the establishment at
Lhasa of Chinese civil and military headquarters. Smoldering
resentment at the strain on the country’s resources from the influx of Chinese
soldiery and civilians was inflamed in 1956 by reports of fighting and
oppression in districts east of the upper Yangtze River, outside the
administration of Lhasa but bound to it by ethnicity, language, and religion.
Refugees from the fighting in the east carried guerrilla warfare against the
Chinese into central Tibet, creating tensions that exploded in a popular
rising at Lhasa in March 1959. The Dalai Lama, most of his ministers, and
many followers escaped across the Himalayas, and the rising was suppressed. The
events of 1959 intensified China’s
disagreements with India, which had given asylum to the Dalai Lama. In 1962 Chinese forces proved the
efficiency of the new communications they had established in Tibet by
invading northeastern Assam, although they soon withdrew. In 1966 and 1967 the Chinese position in
Tibet was shaken by the excesses of the early Cultural Revolution (1966–76),
as the upheavals it unleashed reached Lhasa. Military control was restored by
1969, and in 1971 a new local government
committee was announced. Between 1963 and 1971 no foreign visitor was allowed
to enter Tibet. Repression in Tibet generally abated in the late 1970s with
the end of the Cultural Revolution. However, repressive measures resumed
periodically during times of civil disturbance, as when riots broke out in
Tibet in the late 1980s or after
protests erupted in 2008 before
the Beijing Summer Olympic Games. Meanwhile,
China invested heavily in the economic development of Tibet, notably in its
mineral and power-generating resources. Considerable effort also was directed
at improving Tibet’s transportation infrastructure—for example, through
highway and railroad construction. Tourism generally has been encouraged. In
addition, both China and the Dalai Lama have made diplomatic overtures toward
the other side, though the two camps remained far apart. For his part, the
Dalai Lama since the 1980s has stated his desire for what he described as
“autonomy” for Tibet and regions adjacent to Tibet. Chinese authorities have
viewed such calls for autonomy as a continuation of the exiled Tibetan
community’s desire for Tibet’s independence from China. During that time the
Dalai Lama - winner of the 1989 Nobel Prize for Peace - became a renowned
figure throughout the world. https://www.britannica.com/place/Tibet/Economy |
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TIBET WAS
FROM THE TANG DYNASTY (618-906) ON SOME OF THE CULTURAL AND POLITICAL
INFLUENCE OF CHINA. Under the Q'ing dynasty (1644-1911), the influence was
initially increased considerably, but towards the end it diminished again
during the reigns of weak emperors. After the fall of the empire and the
proclamation of the Republic in 1911/12, Tibet considered itself relieved of
Chinese suzerainty. The independence guaranteed by Britain, India and Russia
in 1914 was not recognized by China. To counter the increasing influence of
foreign countries, Chinese troops gradually occupied the country in the 1950s
-51s. Tibet was annexed to China as an autonomous territory by the Beijing
Convention of 23 May 1951. Several institutions exist in the Tibetan polity.
In the first place there is the suzerein or patron. This was the Mongol khan
from the middle of the 13th century and the Chinese emperor from the 18th century.
The Chinese emperor was represented in Tibet by a governor or viceroy (Amban) In het China van de Qing-dynastie werden provincies namens de keizer bestuurd door gouverneurs. Een belangrijk uitgangspunt daarbij was dat een gouverneur of resident nooit een provincie kon besturen waar hij zelf uit afkomstig was. Zijn plaatsvervanger kon nooit afkomstig zijn uit dezelfde provincie als de belangrijkste resident. Er was een rotatiesysteem voor lokale en provinciale bestuurders, dat er op gericht was dat uitoefening van een functie in dezelfde provincie gewoonlijk niet langer duurde dan gemiddeld drie jaar.[1] Deze uitgangspunten werden ook toegepast voor de benoemingen in Tibet. Op enkele uitzonderingen na was de ambtstermijn in Tibet nooit langer dan drie jaar. In de eerste periode van 1727
tot 1750 kon het aantal residenten variëren. Vanaf 1750 wordt echter een
systeem ingevoerd van steeds twee aanwezige ambans, een meer senior amban en
een viceamban. Het is ook vanaf 1750 dat de functionarissen in Tibet de titel
van amban droegen. In totaal
werden er 173 residenten in de periode 1727–1912 benoemd. Furthermore,
as elsewhere, there is the state. The state is the regulating body of the
people and its territory. The head of state is the head of state. In
addition, there is the Buddhist church. The Dalai Lama is at the head of
this. From
1642, the function of head of state and head of the Tibetan Buddhist church
in Tibet has been usually, but certainly not always, united in the person of
the Dalai Lama. The succession of head of state and head of the church is
provided by the system of reincarnation. This assumes that the deceased Dalai
Lama returns as a rebirth of the first Dalai Lama. This system has the
advantage that the new monarch can be formed by the clergy, which in the
monitoring system therefore means a form of cooptation. The disadvantage is
that there are long periods when the head of state cannot fully perform his
functions. From the middle of the 18th century this was provided by a regency
that fulfilled the functions of the head of state during the minority of the
(church) monarch. In the 19th century, born-again D.L.s could barely rule
because they died resp. were killed. Until 1895, therefore, the regime was
usually in the hands of a regent Because of this association, but also because of the predominant position of the Buddhist church, Tibet can certainly be considered a theocracy until 1951, which is why the symbol of Buddhism was at the same time the symbol of the state. There are various proofs of the statement that in a theocracy the symbol of religion is also the symbol of the state. It was the same in ancient Egypt as in Mesopotamia and in Europe. The different institutions each used their own symbol. |
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Early
Rulers of Tibet |
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Emperors |
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Gnam-ri srong-btsan |
569ca-629 |
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8Srong-btsan
sgam-po (Songtsen Gompo) |
629ca-649 |
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The
Jokhang was founded during the reign of King Songtsen Gampo. According to tradition, the
temple was built for the king's two brides: Princess
Wencheng of
the Chinese Tang
dynasty and
Princess Bhrikuti of Nepal. Both are said to
have brought important Buddhist statues and images from China and Nepal to
Tibet, which were housed here, as part of their dowries. The oldest part of
the temple was built in 652. Over the next 900 years, the temple was enlarged
several times with the last renovation done in 1610 by the Fifth Dalai Lama. Following the death of Gampo,
the image in Ramcho Lake temple was moved to the Jokhang temple for security
reasons. When King Tresang Detsen ruled from 755 to 797, the
Buddha image of the Jokhang temple was hidden, as the king's minister was
hostile to the spread of Buddhism in Tibet. During the late ninth and early
tenth centuries, the Jokhang and Ramoche temples were said to have been used
as stables. In 1049 Atisha, a renowned teacher of Buddhism
from Bengal taught in Jokhang. |
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Khri-lde
gtsug-btsan |
705-755 |
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Khri-srong
lde-btsan (Trisong Detsen) |
755-797 |
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Tri Ral-pa-can |
817-836 |
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Glang-dar-ma |
836-842 |
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Era of the Myriarchy |
846-1254 |
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The
Western Kingdom |
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Nyi-ma-mgon |
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Lha-bla-ma |
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Priest kings under Mongol suzerainty |
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Mongol Invasion and occupation: 1241-1262 |
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Toregene Khatun |
1241-1246 |
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Guyuk Khan |
1246-1262 |
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Lamas of the Sa-skya Sect |
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Sa-pan Kun-dgav-rgyal-mtshan Sa-skya Pandita |
*1182-†1251 Viceroy 1247-1251 |
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The
History of Tibet - Yuan Dynasty Yüan
Dynasty: Tibet became an Administrative region of China (chinadaily.com.cn) Updated:
2008-05-06 15:35 At the
beginning of the 13th century, Genghis Khan, a Mongolian chieftain,
established the Mongol Empire, and Tibetan secular and religious chiefs began
to make contacts with the Khan Empire. In 1247 A.D., Sa-pan Kun-dgav-rgyal-mtshan, chief of the Sa–skya-pa Sect,
together with his nephew vPhags-pa
and others, went to Liangzhou (today’s Wuwei ), meeting with Go-ldan, Genghis
Khan’s grandson and came to terms regarding Tibet’s submission to the Mongols Although
it has been widely stated that the Tibetans submitted about 1207 to Chinggis (Genghis) Khan to avert an invasion, evidence
indicates that the first military contact with the Mongols came in 1240, when
they marched on central Tibet and attacked the monastery of Ra-sgreng and
others. In 1247, Köden, younger
brother of the khan Güyük, symbolically invested the Sa-skya lama with temporal
authority over Tibet. Later Kublai Khan appointed the lama ’Phags-pa as his “imperial preceptor” (dishi - desi), and the
politico-religious relationship between Tibet and the Mongol empire is stated
as a personal bond between the emperor as patron and the lama as priest (yon-mchod). A series
of Sa-skya lamas, living at the Mongol court, thus became viceroys of Tibet
on behalf of the Mongol emperors. Kun-dgav-rgyal-mtshan, chief of the
Sa-skya-pa Sect Kun-dgav-rgyal-mtshan was the fourth forefather of the
Sa-skya-pa Sect of Tibetan Buddhism as well as a renowned religious
politician and scholar in the history
of Tibet. He was knowledgeable and proficient in Five Kinds of Greater
Knowledge, so he was respectfully called "Sa-pan Pandit"
(abbreviated as Sa-pan, meaning a great scholar of the Sa-skya-pa Sect). In
1246 A.D., he led his nephew Phyag-na-rdo-rje to Liangzhou to meet with
Go-ldan, coming to terms regarding Tibet's submission to the Mongols. In 1247
A.D., he wrote a letter to Tibetan religious and secular chiefs in dBus-gtsang,
persuading them to submit to the Mongols. This letter was welcomed and
observed by them, and it played an important role in the incorporation of
Tibet into the territory of China as well as the unification of Tibet by the
Yuan Dynasty.
The letter written by Kun-dgav-rgyal-mtshan to Tibetan
religious and secular chiefs. It is also called Sa-pan's
letter to Tibetans.
Order issued by Kun-dgav-rgyal-mtshan to officials
of dBus-gtsang Pacification Commissions |
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Phags-pa |
*1235-†1280 State preceptor 1260-1270 ruler 1270-1280 |
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Phags-pa Lama
(posthumous) by Uran Namsarai (d. 1913) Silk applique Museum of Fine Arts. H:
155.0 W: 112.6 ‘Phags-pa (1235-1280) played a very important role in
the history of Mongolia. In 1244, as a young prince of Sakya, Phagspa,
together with his brother Chanadorje, accompanied their uncle Sa-skya Pandita
(1182-1251) as hostages to meet Godan Khan, second son of Ögödei Khan.
Sa-skya Pandita surrendered Tibet to the Mongols in order to avoid bloodshed
and mass destruction, but he succeeded in converting Godan Khan to Buddhism.
Thus began the choyon, or “patron
and priest,” relationship between the Mongol rulers and the Sakyapa monks of
Tibet. After the death of his uncle, Phags-pa took his place and became
Kublai Khan's mentor. He became the State Preceptor of the Yuan dynasty in
1260 and the Imperial Preceptor ten years later, when he was given temporal
power over all of Tibet.
Kublai army camp vPhags-pa
was the fifth forefather of the Sa-skya-pa Sect. Before Kublai (Yuan Emperor Shizu (Qubilai = Shih Tsu
(1260-1294)), attacked Sichuan and Yunnan in 1253 A.D., he invited vPhags-pa
to meet with him in an army camp. In 1260
A.D., vPhags-pa was conferred upon the title of “State Tutor” (regent?) and
received a Jade seal. He became a Senior official in the Central Government,
who dealt with Buddhist affairs in a capacity of State Tutor. In 1270 A.D.,
he was conferred upon the title of
"Imperial Governor", for initiating the script.
Jade Seal of the Yuan Preceptor, Supervisor of
Buddhist Affairs China, Yuan Dynasty
(1260-1368) H: 10 cm; L: 12 cm x 12 cm Tibet Museum, Lhasa Published: Tibet Museum Catalog, pp. 30-31, no. 3; Golden Treasures,
pp. 22-23 This square jade seal bears a crouching mythical beast (dragon?) and was made for the Yuan
Dynasty guoshi (National
Preceptor). Its inscription is written in Phagpa script. After Phagpa was
named National Preceptor, these titles became more and more honorific. The
title guoshi became Guanding guoshi (Empowered as National
Preceptor), and was later changed to Da
Yuan guoshi (National Preceptor of the Great Yuan). [1] In 1260
A.D., Phags-pa came to Kublai Khan’s throne, and then the title of “State
Tutor” was conferred upon vPhags-pa and bestowed upon him a jade seal,
ordering him to wield political and religious powers in Tibet. Thus began the
system of the “unification of political and religious affairs”. In 1271 A.D.,
Kublai established the Yuan Dynasty, and Tibet officially became an
administrative region under the Central Government of the Yuan Dynasty which
set up the Political Council in charge of Buddhist affairs of the entire
nation as well as military and political affairs in Tibet. The Yuan Central
Government set up the General office administered by the Pacification
Commissions with 13 Wanhus (Khri-skor, one Wanhu stands for ten thousand households) under its jurisdiction
and appointed all officials. And the census was conducted; the standards of
tax and corvée were established; post stations and army service stations were
set up and troops were dispatched within the territory of Tibet
Conch with
spirals running to the right bestowed upon vPhags-pa by theYuan Emperor. It is now enshrined in Sa-skya Monastery. This
conch is the emblem of spiritual authority in Hinduism
Jade sculpture of the fifth forefather of the Sa-skya-pa
Sect vPhags-pa In 1253,
Kublai was ordered to attack Yunnan and he asked the Dali Kingdom to submit. The ruling Gao family
resisted and killed Mongol envoys. The Mongols divided their forces into
three. One wing rode eastward into the Sichuan basin. The second column under Subutai's son
Uryankhadai took a difficult route into the mountains of western Sichuan.
Kublai went south over the grasslands and met up with the first column. While
Uryankhadai travelled along the lakeside from the north, Kublai took the
capital city of Dali and spared the residents despite
the slaying of his ambassadors. The Dali King Duan Xingzhi (段興智) himself defected to the Mongols,
who used his troops to conquer the rest of Yunnan. Duan Xingzhi, the last
king of Dali, was appointed by Möngke Khan as the first tusi or local ruler; Duan accepted the stationing
of a pacification commissioner there. After Kublai's departure, unrest broke
out among certain factions. In 1255 and 1256, Duan Xingzhi was presented at
court, where he offered Möngke Khan maps of Yunnan and counsels about
the vanquishing of the tribes who had not yet surrendered. Duan then led a
considerable army to serve as guides and vanguards for the Mongolian army. By
the end of 1256, Uryankhadai had completely pacified Yunnan. http://twosmall.ipower.com/blog/?cat=20 When
Kublai Khan asked for artists and craftsmen, it was Phagspa who recommended
Anige, the phenomenal Newari artist who came to Dadu in 1260 with twenty-four
artisans and contributed greatly to the art of the Yuan dynasty. Phags-pa
was also the creator of the square-headed Phags-pa script (1270), the
official script of the Yuan dynasty. This script was used on all official
documents and seals |
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Records on setting up the Political Council by the
Central Government In 1264, Kublai, Yuan
Emperor Shizu, set up the General Council in charge of Buddhist affairs in
the entire nation as well as local administrative affairs in Tibet.In 1288
A.D., it was changed into the Political Council
Chart of
Imperial Tutors of successive generations granted by the Yuan Court Imperial
Tutors were major official positions in the Yuan Central Government. Emperors
of successive generations all granted “Imperial Tutors” (altogether 14
generations), which lasted from 1270 A.D. when vPhags-pa was conferred upon
the title of “Imperial Tutor” to the collapse of the Yuan |
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Records in History of Yuan Dynasty on establishing
the Pacification Commissions
General Office and 13 Wanhus By order
of Kublai, the Pacification Commissioners General office with Three Regions
of dBus, gTsang and mNgav-ris
was set up. It placed 13 Wanhus under its jurisdiction, and established
Sa-skya as their head. dPon-chen (chieftain) was appointed in Sa-skya , who
administered 13 Wanhus. Such officials as dPon-chens and heads of Wanhus were
recommended by Imperial Tutors and granted by the Central Government. From
then on, Tibet officially became an administrative region, and the system of
the unification of political and religious affairs, authorized by the Central
Government, came into being |
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Sang-rje-dpal |
viceroy of Tibet
1267-1314 |
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A series
of Sa-skya lamas, living at the Mongol court, thus became viceroys of Tibet
on behalf of the Mongol emperors.
Seal of Sang-rje-dpal (1267-1314A.D.) Sang-rje-dpal was the
seventh generation of Imperial Tutor, who was bestowed upon the
seal by the Yuan Central Government.
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Seal of Prince Bailan (Pavi-lend-bang ) with
inscriptions in the vPhags-pa script In 1246
A.D., together with Kun-dgav-rgyal-mtshan, Phyag-na-rdo-rje went to Liangzhou
to meet with Go-ldan. After that, he stayed in the mainland. Kublai married
Princess Mo-kha-dun to him, conferring upon him the title of "Prince of
Bailan" ( honorific title of an emperor’s son-in-law) and bestowing upon
him a gold seal. Phyag-na-rdo-rje was the first who was granted as a Duke in
the Sa-skya-pa Sect as well as in the entire Tibet. |
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Decree by Imperial Tutor Sang-rje-dpal to
Rin-chen-sgang-pa |
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House of Phag-mo Gru |
Kings
1302-17th cent |
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Mirror, Yuan 1271-1368 The mirror,
a medium for self–kowledge, consists of a silver disk supported by two dragons (mang)
and crested with a monstrous head (Chibar
= victory) recrested with a triple jewel (konchog sum)
. In base is a garuda
(vehicle of the ruler) ensigned of a buddhist sun-and- crescent the emblem of
the Yuan dysnasty. The
Phagmodru Dynasty, often called Phagmodrupa, was a Tibetan dynasty founded by
Tai Situ Changchub Gyaltsen at the end of the Mongol Yuan Dynasty. Gyaltsen
was a member of the Lang family. He came from the phagdru kagyü tradition founded by Phagmo Drupa Dorje Gyalpo.. This could have been the badge of office of a
Yuan vice-king |
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Byang-chub
rgyal-mtshan |
*1302-†1364 r. 1358-1364 |
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…Phag-mo-gru, under its leader Byang-chub rgyal-mtshan (1302–64), moved in and soon began to actively dispute the Sa-skya lama’s authority. By 1358 Byang-chub rgyal-mtshan had liberated all of central Tibet, eradicating Mongol control over the country. Byang-chub rgyal-mtshan and the Phag-mo-gru leaders who succeeded him assumed the title of Gong-ma,… (Brittannica) |
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1340–1373, r. 1364–1373) |
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Desi Shakya Gyaltsen (Wylie: sde srid sh'akya rgyal
mtshan, ZYPY: Sagya Gyaincain) (nephew of
the former) |
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1356–1386, r. 1373–1381) |
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Desi
Drakpa Changchub (Wylie: sde srid grags pa byang
chub) (nephew of the former) |
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Gongma Drakpa Gyaltsen |
*1374-1432 King 1385-1432 |
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Seal of Gongma Drakpa Gyaltsen as Guanding
Guoshi Gongma
Drakpa Gyaltsen (Tibetan: སྡེ་སྲིད་བསོད་ནམས་གྲགས་པ, Wylie: Gong ma grags pa rgyal mts'an,
(1374–1432) was a King of Tibet who ruled in 1385–1432. He belonged
to the Phagmodrupa
Dynasty
(1354-1618), which was the leading regime in Tibet between 1354 and 1435. His
reign was comparatively tranquil, but he was also the last ruler of the
dynasty to wield full powers over the central parts of Tibet. |
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Gongma Drakpa
Jungne |
1414–1445, r. 1432–1445 |
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Gongma Drakpa Jungne ( Tibetan གྲགས་པ་འབྱུང་གནས Wylie: gong ma grags pa 'byung gnas) (nephew of the former) Dragpa
Jungne (1414-1445) was the seventh monarch from the Phagmodru dynasty from
1432 to 1445, A few years after the start of his reign, Central Tibet
(U-Tsang) fell into a civil war and a period of two centuries of internal
struggles began in Tibet. The influence of the Phagmodru dynasty continued
for a smaller region until the early 17th century |
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House of Rinpung |
1435-1565 |
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Rinpungpa (Tibetan: ཪིན་སྤུངས་པ་, Wylie: rin spungs pa, Lhasa
dialect IPA:
rĩ̀púŋpə́) was a Tibetan regime that dominated much
of Western Tibet and part of Ü-Tsang
between 1435 and 1565. The
House gained dominion over large parts of Tibet through family feuds within
the House of Phagmodru During
one period around 1500 the Rinpungpa lords came close to assemble the Tibetan
lands around the Yarlung Tsangpo River under one authority,
but their powers receded after 1512. |
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1435-1466 |
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(1466 - ca. 1479 |
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1479-1512 |
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Ngawang Namgyal |
1512-ca 1550 |
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ca.1550 - ?) |
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?－1565 |
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1566-1641 |
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Tsangpa (Tibetan: གཙང་པ, Wylie: gTsang pa) was a dynasty that
dominated large parts of Tibet from 1565 to 1642. It was the last Tibetan
royal dynasty to rule in its own name. The regime was founded by Karma Tseten, a low-born retainer of the
prince of the Rinpungpa Dynasty and governor of Shigatse in Tsang (West-Central Tibet) since 1548. |
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Karma Tseten |
1565-1599 |
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Karma Tensung |
1599-1611 |
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Karma Bstan-skyong |
1621-1642 |
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Gtsang-pa King Antique and Collectible 1600-1680 Tibetan Carved [5th Great Dalai Lama ?] Gilt Robes Tibetan Sacred Statue to Benefit All Sentient Beings Home or Office Display to Support Free Tibet & Nepal 43.7 ´ 22.3 cm.
TantricBuddhistRelics |
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Kalmuk suzerainty 1635 ca. - 1713 |
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1585-1655 |
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Gushri Khan (1585-1655) Güsrhi
(or Gushi), a Khoshut prince and leader of the Khoshut Khanate, was known for
his devotion to the Gelugpa. Sonam Rapten was the chief attendant during the
youth of the 5th Dalai Lama (1617-1682). He drew up plans to end persecution
of the Gelug and unify Tibet with the help of Güshi. Güshi proceeded to
Ü-Tsang in 1638 as a pilgrim. There he received religious instructions by the
5th Dalai Lama. During a ceremony in Lhasa, he was placed on a throne and
proclaimed "Holder of the Doctrine Chogyal”. Not long
afterwards the king of Beri in Kham, Donyo Dorje, opened hostilities by
allying with the Tsangpa ruler Karma
Tenkyong and sent a message, suggesting that the troops of Kham and Tsang
would attack the Gelugpa stronghold in Ü in concert. The aim was to eradicate the
Gelugpa and allow freedom of worship for the other sects. Having
subdued Kham entirely by 1641, Güshi proceeded to invade the domain of Karma
Tenkyong in Tsang. On 14 April 1642, he became king of the three parts of
Tibet and set up the white umbrella of his laws on the peak of the world.” On
the 5th day of the 4th month in 1642, the Dalai Lama was led in state to the
palace of Shigatse and seated on the throne of the deposed king. With this
act he replaced the rival dominant school of the Karmapas. Güshi Khan then
declared that he bestowed the supreme authority of Tibet on Dalai Lama, from
Tachienlu in the east to the Ladakh border in the west. The 5th Dalai Lama in
his turn confirmed the position of Güshi Khan as the Dharma king (or chogyal) of Tibet. Gushi
Khan died in January 1655, leaving ten sons |
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Lha Bzan Khan |
1706-†1717 |
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In 1700 -
when the sixth Dalai Lama, Tsangyang
Gyatso was already installed - a new khan came to power with the Oirat
Mongols, Lhabzang Khan. At that time, Sanggye Gyatso's influence was greatly
diminished, as the Chinese Emperor Kangxi seriously reproached him for
keeping the fifth Dalai Lama's death secret. Determined to restore the power
of his predecessor Güshri Khan in Central Tibet, Lhabzang invaded Central
Tibet with the strong assent of Kangxi. Eventually there was a form of truce,
in which Sanggye Gyatso relinquished his position as a desi in 1703. His son Ngawang Rinchen succeeded him as a desi. However,
in 1705 Lhabzang again took military action, killing Sanggye Gyatso. He was
beheaded by order of the Tibetan queen of Lhabzang, Tsering Trashi. His son
Ngawang Rinchen fled to China. Although Kangxi supported Lhabzang's military
action, it was allowed to send the Chinese Emperor Kangxi a representative of
the Imperial Court to Tibet for the rest of his life to oversee the
implementation of Lhabzang's governmental duties. The choice fell on Ho-shou
who, although with great retinue, traveled to Lhasa without a military
escort. Ho-shou was tasked with restoring order in Tibet and supporting
Lhabzang against his opponents, who were largely under the support of the
murdered regent Sanggye Gyatso. This mission was the first attempt on the
part of China to establish Tibet as a Chinese protectorate. However, the
attempt failed and Ho-shou left Lhasa in 1711. His post was not re-occupied
and Lhabzang ruled sovereignly, with no direct Chinese influence in Tibet.
Lha-bzang Khan (Tibetan: ལྷ་བཟང༌།, ZYPY Lhasang; Mongolian: ᠯᠠᠽᠠᠩ ᠬᠠᠨ Lazang Haan; alternatively, Lhazan or Lapsangn or Lajang; d.1717) was
the ruler of the Khoshut (also spelled Qoshot, Qośot,
or Qosot) tribe of the Oirats. He was the son of Tenzin
Dalai Khan
(1668–1701) and grandson (or great-grandson) of Güshi Khan being the last khan of the Khoshut Khanate and Oirat King of Tibet. He acquired effective power as ruler of
Tibet by eliminating the regent (desi)
Sangye
Gyatso and the
Sixth Dalai Lama, Tsangyang Gyatso, but his rule was cut short by an invasion
by another group of Oirats, the Dzungar people. At length, this led to the
direct involvement of the Chinese Qing Dynasty in the Tibetan politics.
Legal Document of the Tibetan Ruler Lhabzang Khan. The seal is in mongolian
uïghour script as Qoshots are Oirats. (From: Dieter Schuh)
Seal of Labzang Khan (From: Dieter Shuh) |
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Chinese
Protectorate 1717-1912 |
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Civil War 1727-1728 |
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Pho-lha-nas |
Prince of Tibet 1728-1747 |
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Polhané
Sönam Topgyé (Tibetan: ཕ་ལ་ནས་བསོད་ནམས་སྟོབས་རྒྱས, Wylie: Pho lha nas bsod nams stobs
rgyas) (1689 – 12 March 1747) was one of the most important political
personalities of Tibet in the first half of the 18th century. Between 1728
and 1747 he was effectively the ruling prince of Tibet and carried royal
titles during the period of Qing rule of Tibet. He is known as an
excellent administrator, a fearsome warrior and a grand strategist. After the
troubled years under the reign of Lhazang Khan, the bloody invasion of Tsering
Dhondup and the civil war, his government ushered in a relatively long period
of stability and internal and external peace for Tibet.
Seal of the Tibetan
ruler Polhané Sönam Topgyé, granted by the Yongzheng Emperor (1678-1735) of the
Qing dynasty The
emperor gave Pholawa the title of Paisi,
Jun Wang Yasa and a seal with the following inscription in Tibetan,
Mongolian and Manchu scripts: “The seal of Dhoroypa, implementor of imperial
orders in U-Tsang.” The goal
of Pholhanas was to give Tibet a longer period of peace and stability after
another 25 years of continuous civil war and military interference from
outside Tibet. With the support of the Chinese Emperor Yongzheng, he first
exiled the father of the seventh Dalai Lama whom he saw as a potential
troublemaker. He then forced the Dalai Lama to retire for six years in Garten
near Litang (1728-1735). In 1735
Pholhanas considered his position sufficiently firm to agree to the Dalai
Lama returning to Lhasa. He ruled almost independently of the Chinese emperor
as a king of Tibet. Pholhanas died in 1747 after 20 years of peace and
stability in Tibet. |
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Gyurme Namgyal |
1747-1750 |
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Son of
Pho-lha-nas
Portrait of Gyurme Namgyal (restored) Pholhanans
was succeeded as a desi by his son
Gyurme Namgyal. whose political objective was to end Chinese authority in
Tibet. In 1748,
he cleverly persuaded the Chinese emperor to reduce the Chinese garrison in
Lhasa from 500 to 100 men, while preparing to send 1,500 troops from the Tibetan
army from Kongpo to Lhasa with 49 loads of ammunition. At the same time, he
re-established close relations with the Doengaren which he called on to march
over Ladakh to Tibet. When both
ambans Fuqing and Labudun learned
of his plans, they invited him in their residence to kill him on the pretext
of holding conference. He then sparked a short-lived uprising against the
Chinese, killing Fuqing, Labudun, 51 soldiers and 77 Chinese civilians in
Lhasa.
Seal of Gyurme Namgyal Dieter Shuh |
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Yellow Hat Order 1409 |
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The Gelug
school was founded by Je Tsongkhapa, an eclectic Buddhist monk who traveled
Tibet studying under Sakya, Kagyu and Nyingma teachers, such as the Sakya
Master Rendawa (1349–1412) and the Dzogchen master Drupchen Lekyi Dorje. Tsongkhapa
and his disciples founded Ganden monastery in 1409, which was followed
by Drepung (1416) and Sera (1419),
which became the "great three" Gelug monasteries. After the death
of Tsongkhapa the order grew quickly, as it developed a reputation for strict
adherence to monastic discipline and scholarship as well as tantric practice.
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Shakya Yeshe |
1354-1435 |
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Shown
here is an imperially-commissioned portrait of the prominent Lama Shakya
Yeshe (1354-1435), one of the eight greatest disciples of Tsongkhapa
(1357-1419), the founder of the Gelug order (Yellow Hat Order). In 1408,
Emperor Yongle (1402-1424), of the Ming Dynasty, sent an invitation to
Tsongkhapa to visit the Ming capital. Tsongkhapa refused the invitation, so
in 1413, Yongle sent a second invitation. This time, Tsongkhapa delegated
Shakya Yeshe, who arrived in Nanjing the next year. There, he built temples,
initiated monks and, in 1415, and was given the title Da Ci Fawang (Tibetan: Byams
chen chos rje, "Dharma King of Great Loving Kindness"), one of
several princely religious titles given by Yongle to great Tibetan Lamas.
Shakya Yeshe received bountiful gifts from Emperor Yongle, including a black
hat, which is clearly visible in one of his two portraits In 1429,
Shakya Yeshe returned to China, during the reign of Emperor Xuande
(1426-‘35), this time to the new northern capital at Beijing, where he
demonstrated his abilities as a healer by curing the emperor's ills. He also
toured the sacred mountain Wutaishan, Mongolia, and Amdo (present-day Qinghai
province). In 1434, the emperor granted him another, even more exalted title
(consisting of thirty-eight Chinese characters). The next year, in 1435, he
died on his way home to Tibet. The
earlier of these two images (see no. 9) is embroidered silk and shows the
Lama as a younger man, seated in meditation on a lotus throne, with his hands
in a gesture of preaching, carrying two lotuses at shoulder level, which
support the bell and vajra. His hair is knotted into a chignon and he wears a
three-leaf crown. He is surrounded by an elaborate "throne of
glory," surmounted by Garuda (the mount of the Indian deity Vishnu and
enemy of the nagas). In the upper corners of the embroidered portrait are
images of White Tara and Vajradhara. The portrait was apparently remounted
with embroidered silk that was once part of a Qing Dynasty imperial robe.
China, Ming Dynasty, Xuande reign (1426-1435) H: 108 cm; W: 63.5 cm Norbulingka Palace Collection Published: Precious Deposits, vol. 3, pp. 150-151,
no. 55 On his right a drill-bu or ritual bell, on
his left a vajra or thunderbolt Saddle of a
Tibetan lama
Yuan 1271-1368 Hohhot Museum Inner Mongolia Even the
highest members of Outer Mongolia's ecclesiastical
aristocracy rode on horseback, [despite the fact that the Manchu emperors of China (1644-1911),
their overlords, awarded some the privilege of being carried in litters or
carriages]. The saddle shown here was, because of its stag
decoration, probably intended
specifically for a lama. (Lama, Tibetan Bla-ma (“superior one”), in Tibetan Buddhism, a
spiritual leader. Originally used to translate “guru” (Sanskrit: “venerable
one”) and thus applicable only to heads of monasteries or great teachers.) This
could have been Tsongkhapa or Shakya Yeshe, being the highest lama’s of the era.
Stag on the saddle front |
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Dalai Lama 1391-present |
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The Dalai Lama's Personal emblem |
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All D.L.s
had a personal emblem. On (mostly apocryphal) portraits of the D.L.s this is
placed in the foot of the picture. The emblems are taken from the rich Buddhist
iconography and sometimes represent one of the Exalted Signs. They should be
considered as the personal motto of the D.L . Thus, the emblem of the current
D.L. a globe loaded with a dove of peace. All D.L.
had a personal emblem. This was held in the left hand. It is not known if the
D.L.’s adopted these emblems themselves or were ascribed later to them. |
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1 bowl, fruit |
2 bilva fruit |
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3 coral bilva fruit |
4 triple jewel bowl,
conch |
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5 bilva fruit |
6 peony bilva fruit |
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7 drilbu wheel drum |
8 mirror, jewels,
flowers |
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11 wheel fruit |
12 offerings of the five senses |
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13 wheel |
14 coral, Globe, bilva fruit |
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Below is a gallery of Dalai Lama portraits.
Many of them are apparenly not contemporaneous of the sitter and therefore
merely just stencils of Dalai Lamas. This was changed after the 13th Dalai
Lama and his successors of whom there are photographies in official dress. |
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01 Gedündrup
(Dge’dun grub) |
1391-1475 |
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Dge-'dun grub-pa, the first Dalai Lama (1391-1475) Tibet. Posthumous portrait.
End 17th-beginning 18th cent. Tempera on canvas; 76,5 x 50 cm Kon. Mus .Kunst & Gesch. Brussel. Inv.
Ver.337 The
symbol of 1 DL shows a bowl with three
lemons, symbolizing happiness. Below the
hand and footprints
Portrait
of Gedündrup Mural painting on the wall of the main temple in Norbulingka in
Dharamsala. |
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02 Gedün Gyatso (Dge’dun rgya mtsho) |
1475-1542 |
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དག་འདན་ར་མཚ |
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03 Sonam Gyatso |
1543–1588 |
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བསད་ནམས་ར་མཚ (Wylie: bsod
nams rgya mtsho, ZYPY: Soinam Gyaco) was the first to be named Dalai Lama, although the title was
retrospectively given to his two predecessors. In praise
of his achievements, Altan Khan granted to bSod-nams-rgya-mtsho the honorific
title “Da lai bla ma Vajradhara” in 1578, which means a “superior man with
great wisdom and authority”. In 1577
Sonam Gyatso, who was considered to be the third incarnation of Gyalwa Gendün Drup, formed an alliance
with the then most powerful Mongol leader, Altan Khan.. As a result, Sonam
Gyatso was designated as the 3rd Dalai Lama; "dalai" is a
translation into Mongolian of the name "Gyatso" ocean. Gyalwa
Gendün Drup and Gendun Gyatso were posthumously recognized as the 1st and 2nd
Dalai Lamas respectively Sonam
Gyatso was very active in proselytizing among the Mongols, and the Gelug
tradition was to become the main spiritual orientations of the Mongols in the
ensuing centuries. This brought the Gelugpas powerful patrons who were to
propel them to pre-eminence in Tibet. The Gelug-Mongol alliance was further
strengthened as after Sonam Gyatso's death, his incarnation was found to be
Altan Khan's great-grandson, the 4th Dalai Lama. |
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04 Yonten Gyatso (Yon tan rgya mtsho) |
1589-1617 |
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Portrait of Yonten Gyatso. Mural painting on the wall
of the main temple in Norbulingka in Dharamsala (1995) |
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05 Ngawang Losang Gyatso (Blo bzang rgya
mtsho) |
1617-1682 |
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Sönam Chöpel, Sonam Rabten |
regent 1642-1658 |
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Trinley Gyatso, 'P'rin-las-rgya-mts'o |
regent 1660-1668 |
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Lobsang Thutob (Thustobs) Blo-bzan-mThu-stobs |
regent 1669-1675 |
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Lobsang Jimpa Blo-bzan-sbyin-pa |
regent 1675-1679 |
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Photo Courtesy of Bowers
Museum Seal of the 5fth Dalai Lama, 1617 Tibet Museum The handle a qilin
(unicorn), emblem of a military official of the 1st rank. The stamp
with Chinese, Manchu, and Tibetan inscriptions, carved into this official
seal, express the international stature and importance of the Fifth Dalai
Lama, the ‘Buddha of Great Compassion in the West and Leader of the Buddhist
Faith beneath the Sky.’ The Fifth
Dalai Lama, also known as the Great Fifth, built the Potala Palace and served
as both the secular ruler and spiritual teacher of Tibet, a dual role held by
each subsequent Dalai Lama.
Chinese,
Manchu, and Tibetan inscriptions, carved into this official seal, express the
international stature and importance of the Fifth Dalai Lama, the “Buddha of Great Compassion in the West and
Leader of the Buddhist Faith beneath the Sky.” The Fifth Dalai Lama, also
known as the Great Fifth, built the Potala Palace and served as both the
secular ruler and spiritual teacher of Tibet, a dual role held by each
subsequent Dalai Lama. The inscription reads "Seal of the
omniscient vajra holder la'i Ta-bla-ma, the excellent,
fully-come-to-rest buddha of the West, lord of buddhist teachings in the
world." 1642
"On the 5th day of the 4th month in 1642, the Dalai Lama was led in
state to the palace of Shigatse and seated on the throne of the deposed king
Karma Tenkyong. With this act he replaced the rival dominant school of
the Karmapas. Güshi Khan then declared that he
bestowed the supreme authority of Tibet on the Dalai Lama,
from Tachienlu in the east to the Ladakh border in the
west. The 5th Dalai Lama in his turn confirmed the position of
Güshi Khan as the Dharma king (or chogyal) of Tibet.
Shun
Chih (1644-1661) In 1652, the Fifth Dalai Lama was called to visit Beijing to pay
homage to the Court and he therefore led an entourage of 3,000 people to Beijing to have
an audience with Emperor Shunzhi. In the following
year, the Qing court sent them to Daiga (now known as Hohhot (Inner
Mongolia)). On his way to Tibet, the Qing
Government granted him the title of “Dalai
Lama, Buddha of Great Compassion in the West, Leader of the Buddhist Faith
beneath the Sky, Holder of the Vajra” and gave him a gold album and a
gold seal. The gold seal is inscribed with “Seal of the Dalai Lama, Buddha of
Great Compassion in the West, Leader of the Buddhist Faith beneath the Sky,
Holder of the Vajra”, thus formally determining the Dalai Lama’s title
and political status. “Dalai lama” means “vast ocean” in Mongolian. In
Tibetan, “lama” means “guru” (great teacher). This is the origin of the title of the Dalai Lama, officially
conferred by the Qing Government. |
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Xinhua file Photo The
picture shows a fresco in the Potala Palace depicting Emperor Shunzhi (Shun Chih (1644-‘61)) receiving the 5th Dalai Lama in Beijing in 1652, or the 9th year of
his reign. Ngawang Lobsang Gyamco then came to Beijing and was granted to be
the 5th Dalai Lama plus a golden certificate of appointment and a gold seal
of authority in the following year.
Seal of 5th Dalai Lama, 1652 Buddha of Great Compassion
in the West, Leader of the Buddhist Faith beneath the Sky, Holder of the
Vajra. Qing Dynasty, gold seal with
a Ruyi knob, 8.257 grams, H. 10.1 cm, £: 11.5 cm |
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06 Tsangyang Gyatso (Tshangs dbyangs rgya
mtsho) |
1683 - deposed 1706 |
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-1703 King of Tibet 1703 – 1717 Regent 1703 - 1706 |
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Letter of Command of the 6th Dalai Lama In the head
of the document the seal of the 1st Bogdo Gegen of Mongtolia, Zanabzar
(1635-1723). In the foot the seal of the Dalai Lama (Library
of Tibetan Works and Archives, Dharamsala.) |
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Chinese
Protectorate 1717-1912 |
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Civil War |
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07 Kelzang Gyatso (Bskal bzan rgya mtsho) |
*1708/1720-1757 |
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7th D.L. .
Golden
Seal Awarded by Emperor Yongzheng to the Seventh Dalai Lama གོང་མ་ཡུང་ཀྲིན་གྱིས་ཏཱ་ལའི་བླ་མ་སྐུ་ཕྲེང་བདུན་པར་གནང་བའི་གསེར་ཐམ། 雍正皇帝颁给七世达赖喇嘛的金印 The
tibetan state was founded in 1751. The chinese version of that event is: In 1751,
the Qianlong Emperor (*1711–1799; ruled 1737–1796)
issued a 13-point decree which abolished the position of Regent (Desi), put
the Tibetan government in the hands of a four-man Kashag, or Council of
Ministers, and gave the ambans formal powers. The Dalai Lama moved back to
Lhasa to preside (in name) over the new government. The Tibetan version has it that: "The
'king' or governor of Tibet was no longer appointed by the Chinese after
1750, and the Dalai Lama was tacitly recognized as sovereign of Tibet, with
the exception of Kham and Amdo on
the one hand and, on the other, Ladakh — which was at first under Moghul suzerainty before being annexed by Kashmir
after the Dogra war (1834–1842)." In 1751,
at the age of forty-three, Kelzang Gyatso constituted the "Kashag" or council of ministers to administer
the Tibetan government and abolished the post of Regent or Desi, as it placed
too much power in one man's hand and the Dalai Lama became the spiritual and
political leader of Tibet. |
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Wheel of Law and the
Achievement of State |
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In 1753,
Kelzang Gyatso founded the Tse-School in the Potala Palace and built the new palace of Norling Kalsang
Phodrang at the Norbulingka."At the request of the Shabdung Rinpoche Jigmi Dagpa (Jigs med grabs pa, 1724–1761),
spiritual and temporal ruler of Bhutan, Dalai Lama VII helped in the creation of a
gold-and-copper monastery roof in Bhutan." The
symbol of the empire was, presumably after the establishment of a state
council (Kashag) in the 18th century, the Buddhist Wheel of Law or chakra.
This wheel appears on coins from this time.
Wheel of Law Norbulingka Summer Palace, Lhasa, 1755 THE WHEEL AND DEER EMBLEM The
Buddhist emblem of a golden eight-spoked wheel flanked by two deer represents
the Buddha’s first discourse, which he gave in the Deer Park at Sarnath, near
Varanasi. This discourse is known as the ‘first turning of the wheel of
dharma’, when the Buddha taught the doctirnes of the Four Noble Thruths and
the Eightfold Noble Path to five Indian mendicants. As a symbol of the
Buddha’s teachings a gilded three-dimensional wheel and deer emblem is
traitionally placed at the front of monastery and temple roofs, from whewre
it shines as a crowning symbol of the Buddhaddarma. Tis emblem similarly
appears over the four gateways of the divine mandala palace. The
origin of the wheel and deer emblem probably predates Buddhism, as both the
insignia of the wheel, and the motif of two deer flanking the deity Shiva
Pashupati, have been found on clay seals unearthed from the ancien Indus
valley civilization (cica 2500 BCE).
These ancient seals of Shiva as Pashupatinat, the ‘Lord of the Animals’,
probably form a link between early Shaivism and the first disciples of the
Buddha. The Deer Park at Sarnath, to which Shakyamuni Buddha returned after
his enlightenment at Bodh Gaya, an where he delivered his first discourse,
was probably a sacred grove dedicated to Shiva Pashupati whene Shaivite yogins lived and practiced. Sarnath is
very close to the ancient city of Kahi
(modern Varanasi), the Çity of Light’, which was primarily sacred to Shiva.
With tge establishment of the great stupa
and monastic academy at Sarnath, it is possible thatthe early Buddhists took
the iconic image of Pashupati flanked by two deer, and replaced the central
figure of Pashupatu with the iconic symbol of the Buddhist wheel. The wheel
and deer motif then became and emblem of the supremacy of the Buddha’s
teachings over its early predecessor. The
monastic academy at Kushinagara, where the Buddha was crenated, is believed
to have had the emblem of a funeral pyre between two sal trees over its gateway. It may have been that each of the
sacred sites connected with the major events in the Buddha’s life displayed
specific eblems to commemmorate these events. However, the wheel and deer
emblem eventually became the enduring symbol of an establishment where the
Buddha’s teachings are transmittted and where the endless wheel of the dharma continues to turn. The to
deer peacefully rest in attentive obedience on either side of the golden
wheel, whith the male deer to the right and the female to the left. The male
deer is sometimes depicted withe the single horn of the seru deer (unicorn) or rhinoceros, and on gilded bronze
sculptures the sexual organs of the two deer may be shown. The gentleness and
grace of the deer represent the qualities of the true Buddhist mendicant. [2] The chakras, which are held in various
Buddhist temples in Tibet and held by two deer, can be considered “the
achievements of the (Tibetan Buddhist) Church”. This is all the more so
because these animals, called seru
in Tibetan, one of which has a horn on the center of its forehead, are
described as rhinoceroses. (symbolizing abstinence and loneliness), an animal
(xiniu) that in the Chinese
military hierarchy is the symbol of a commander of the 7th rank. On top of
Buddist temples the dharmachakra is
often supported by a male and a female deer kneeling and in adoration The
dharma wheel is said to have been offered in the form of a thousand-spoked
wheel to Śākyamuni Buddha
(= Gautama Buddha 480-400BC) by Brahma when requesting him to teach the
sacred dharma. At that moment, from the forest came a pair of male and female
deer, also known as the krishnasara (Tib.kri sha na sa ra) antelope of
compassion. With unblinking gaze, they looked at the wheel with joy and
delight. Subsequently,
the Buddha related the noble eight-fold path with the wheel. Likewise, he
related the male and female beings whose mind-streams are touched by this
path with the pair of male and female deer. Ever since then, the wheel
flanked by a pair of deer has been a special symbol for Buddhists. |
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On the
oldest coins minted from the 18th century until 1929, is a wheel of law
between eight tibetan characters (n°
5)
Tibetan undated silver tangka (2nd half of the 18th century) with eight times the
syllable "dza" in vartula
script, reverse (& obv) The
Tibetan "dza" can be used
to transcribe the Sanskrit syllable "ja" which can be short for
"jaya" ("victorious"). The central design of the coin is
a wheel with eight spokes which is a reference to the Buddhist
"dharmacakra" ("wheel of law"). Thus the design and the
inscription of the coin combined may have the meaning "victorious wheel
of law", or, in a wider sense "victorious teaching of Buddha".[3] |
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The 7th
D.L. abolished the office of Desi or
Regent and replaced it with a Kashag or Council of Ministers. In this Kashag rivalry arose after the Chinese
government withdrew the troops stationed in Lhasa. The political battle was
won by (a certain) Phola who became the de facto monarch of Tibet. Phola
ruled for twenty years and was succeeded by his son Gurmey Namgyal Phola who
pursued an independent policy towards China. After this policy failed, the
7th was restored to its secular power. |
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Tibetan
ranges of authority |
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pema administrative |
konchog sum religious |
dorje armed |
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1 18th or 19th century saddle from Tibet with lotus. An embroidered silk fabric
featuring a lotus motif covers the seat and sides of the saddle Rubin Museum of Art, New York [4] The lotus is the symbol of Buddist administrative
authority. |
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8th century Saddle Even the
highest members of Outer Mongolia's ecclesiastical aristocracy rode on horseback,
despite the fact that the Manchu emperors of China, their overlords, awarded
some the privilege of being carried in litters or carriages. The second
saddle shown here (cat. no. 2) was intended specifically for a high lama. Its
pommel and cantle are both enameled yellow, decorated with designs in brown
enamel, and edged with chestnut and green Russian leather. All the fittings
are silver and the long straps that hang down on either side of the rider's
leg are tightly woven, tasseled cords of silk. Sumptuous yellow brocaded silk
woven in a dragon-rondel pattern covers the seat, side skirts, stirrup pads,
and long fringed underpad. The use of silk of this color and weave was
bestowed by the Manchu emperors only as a mark of the highest favor.
The Budhha
Dharma symbol supported by two mang In terms
of quality and style of workmanship this saddle is extremely similar to some
of the best imperial Chinese saddles, such as one owned by the emperor
Qianlong (r. 1736–96) and preserved in the Palace Museum, Beijing (G.171546).
In addition to its very high quality, this saddle is also exceptional for
having all of its original parts, including the elaborate seat cover of
embroidered silk and the fittings of the saddletree. Although this type of
saddle is often identified as Tibetan, the form of the saddle plates, the
style of workmanship, and the type of saddletree, along with the similarity
to imperial Chinese saddles, indicate it is more likely to be Chinese,
perhaps from the imperial workshops. That it was used in Tibet, however, is
demonstrated by the Tibetan letter ka, which is branded on the underside
of the saddletree as a form of inventory number. It must have belonged to a
Tibetan nobleman of the highest rank, possibly received as a gift directly
from the imperial court. The saddle plates are made from relatively thick
iron, deeply chiseled and pierced, the motifs densely arranged so that the
gaps in the scrollwork are narrow. The plates are finely crosshatched and
damascened overall with a thick layer of gold foil. The beads of coral and
ivory in the center of the pommel and cantle are popular Buddhist symbols
called the Three Jewels, representing Buddha, Dharma (Buddhist teachings),
and Sangha (the community of believers). [5] Probably
such a saddle belonged to the 7th
Dalai Lama. (the dragon with four toed-claws (Mang). On the
front and back an achievement of the Buddha
Dharma (teachings of the Buddha): The three jewels (konchog sum: Buddha, Dharma, Sangha) supported by two dragons.In
fact the triple jewel is the symbl of religious authority.. |
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Saddle cloth with
dorje gyatum. 18th cent, Coll. George T. Rockwell.
Newark Museum, New Jersey, USA From: Rituels Tibetains,
Visions secrètes du Ve Dalai Lama. 2002-2003. cat. 157 |
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7a |
†1746 1706-1720 |
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Now the
government of historic Tibet refers to the government headed by the Dalai
Lama. Formally this had been the case since the end of the period of the
seventh Dalai Lama (1708-1757). In
practice, in the 19th century, mainly regents ruled in Tibet due to the death
of the ninth to twelfth Dalai Lama at a very early age, always under
mysterious circumstances. |
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Son of Pho-lha-nas |
1747-1750 |
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08 Jampel Gyatso (‘Jam dpal rgya mtsho) |
1758-1804 |
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regent 1757-1777 |
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8th Tatsag Rinpoche |
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Seal of the 8th Dalai Lama, Qilin, Jade. The Tibetan Culture Museum.
Gyaltsab Yeshe Lobzang Tanpa'i Gonpo, the 8th Tatsag
(rgyal tshab ye shesc https://www.himalayanart.org/search/set.cfm?setID=2708 Gyaltsab
Yeshe Lobzang Tenpa'i Gonpo, the 8th Tatsag (rgyal tshab ye shes blo bzang
bstan pa'i mgon po, 1760-1810). At the
top center is Jampal Gyatso, the 8th Dalai Lama (1758-1804). On the left is
the 4th Panchen Lama, Tenpa'i Nyima (1782-1853). On the right is Tadrag
Pandita Ngagwang Chopel (1760-1839). Below that to the left is Akshobhyavajra
Guhyasamaja in Heruka form. On the right side is Heruka Chakrasamvara. At the
left side is the monastery of Podrang Ganden Namgyal. On the right side is
Legkyob Ling. At the
bottom center is the worldly protector deity Activity Pehar, white in colour,
with three faces and six hands, riding atop a snow lion.
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09 Lungton Gyatso (Lung ston rgya mtsho) |
1806-1815 |
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8th Tatsag Rinpoche |
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Last picture of “Finding a Dalai Lama” representing the
enthronement of the 9th Dalai Lama by
the mongolian ambassador Manjubazar (right to him), with ambans on the right seat. From: https://archibibscdf.hypotheses.org/88 |
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10 Tsultrim Gyatso (Chul khrims rgya mtsho) |
1816-1837 |
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11 Khedrup Gyatso
(Mkhas grub rgya mtsho) |
1838-1856 |
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12 Trinley Gyatso (Phrin las rgya mtsho) |
1856-1875 |
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Wangchug
Gyalpo Shatra |
regent 1862-1864 |
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The 10th Tatsag Rinpoche Tatsag Ngawang Pälden |
regent 1875-1886 |
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The 9th Demo Rinpoche, Lobsang Trinley |
regent 1886-1895 |
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Trinley Gyatso (Phrin las rgya mtsho) The twelfth Dalai Lama (1856-1875) |
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13 Thubten Gyatso
(Thub bstan rgya mtsho) |
*1876-†1933 1879/1895-1933 |
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regent 1875-1886 |
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regent 1886-1895 |
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regent 1933-1941 |
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Thubten Gyatso (Tibetan: ཐབ་བསན་ར་མཚ་, Wylie: Thub Bstan Rgya Mtsho); 12
February 1876 – 17 December 1933) was the 13th Dalai Lama of Tibet. In 1878
he was recognized as the reincarnation of the Dalai Lama. He was escorted to
Lhasa and given his pre-novice vows by the Panchen Lama, Tenpai Wangchuk, and
named "Ngawang Lobsang Thupten Gyatso Jigdral Chokley Namgyal". In
1879 he was enthroned at the Potala Palace, but did not assume political
power until 1895, after he had reached his maturity. Thubten
Gyatso was an intelligent reformer who proved himself a skillful politician
when Tibet became a pawn in The Great Game between the Russian Empire and the
British Empire. He was responsible for countering the British expedition to
Tibet,
restoring discipline in monastic life, and increasing the number of lay
officials to avoid excessive power being placed in the hands of the monks.
13th Dalai Lama Seated on
his throne: Its backrest of lotuses and peonies. A dorje gyatum on its throne cloth, dragons behind the throne and
regalia on its right. On the
floor and on the wall four ckawed dragons (mang).
The fresco shows the Empress
Dowager receiving the 13th Dalai Lama who came to Beijing in 1908,
or the 34th year of the reign of Emperor Guangxu. (Xinhua file Photo) |
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Seal |
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In 1904, when British troops invaded Lhasa, the
Thirteenth Dalai Lama Thub-bstan-rgya-mtsho left for the interior and arrived
in Inner Mongolia via Qinghai and Gansu. Then he went to Beijing via Shanxi
to pay homage to Emperor Guangxu and Emperess Dowager Cixi. In 1909, he
returned to Lhasa. In order to celebrate his return, Tibetan religious and
secular believers donated money to cast this gold seal and presented it to
him.
Seal
of Dalai Lama, Qing Dynasty, gold seal with a lion knob, H.
11.5 cm, £ 14.2 Î13.8 cm This gold seal was presented to the Thirteenth Dalai Lama
by Tibetan religious and secular believers in 1909. The inscriptions in Tibetan, Sanskit and vPhags-pa script
read: “Seal of the Lecturer of Buddha's Words, Master of the Three Realms,
Benevolent Leader of Buddhism, Wisest Lama, Wish-fulfilling King, Worshipped by All People”. (From:
chinadaily.com.cn) In the
chinese system of military symbols of rank the lion (Shizi) occupied the first or second place after the unicorn or qilin. Besides
of that a lion was an important buddhist symbol |
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Rank |
Ming (1391–1526) |
Ming and Qing (1527–1662) |
Late Qing (1662–1911) |
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1 |
Lion |
Lion |
Qilin (after 1662) |
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2 |
Lion |
Lion |
Lion |
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Lion (Sanskrit: sinha.
Tibetan: seng) The lion has an indigeneous history as a
mystic animal in Tibet, which was reinforced when Buddhism was introduced
with its use of a lion throne for the Buddha. The lion can be seen in many
roles in Tibetan art. It is the third of the Bon mytological animals. The
lion of Buddha remains as a peripheral supporting beast for the thrones or
bases of various deities, often literally supporting the base with its
up-raised hand in an Atlas-like pose. There is also a rather separate concept
of the snow lion as an emblem of the Tibetan state. As such it appears on the
Tibetan national flag and on the seal of the Tibetan and Mongol
states. |
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1913-1951 |
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Government of Tibet
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1913-1951 |
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Organizational chart ofGanden Phodrang Traditional
Government (1913-1951)
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Dakai Lama |
Regent |
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religious admininistration Chikhyab Khenpo |
Lay administration |
National Assemblies Tsongdu Gyendzom |
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Flag |
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Thubten
Gyatso declared independence from China in early 1913 (13 February), after
returning from India following three years of exile. He then standardized the
Tibetan flag in its present form. At the end of 1912 the first
postage stamps of Tibet and the first bank notes were issued. Thubten Gyatso
built a new medical college (Mentsikang) in 1913 on the site of the
post-revolutionary traditional hospital near the Jokhang.
Flag of Tibet, officially used 1912-1959. Within a yellow bordure a white mountain
charged with two snow lions supporting a yin
- yang symbol and the auspicious triple jewel. Above the mountain is a
golden sun with blue and red rays. (From: W. Smith: Flags. 1975 p. 25.) On the
flag of Tibet, the chakra has been replaced by a (rising) sun radiant which,
in combination with the white triangle representing a mountain, represents
the Tibetan Empire. In
addition, there is the triple jewel and the yang-yin symbol that should be
more closely associated with the 13th D.L. and that is held by two snow lions.
Parted
per pile the chief gironny of twelve Gules and Azure, the base Argent charged
with two lions supporting a yin - yang
symbol and the auspicious triple jewel by way of crest. In nombril point a
rising sun radiant Or; in chief, dexter and base a bordure Or. The
modern Tibetan national flag was adopted in 1916 Its international debut was
in the National Geographic Magazine’s “Flags of the World” issue of
1934. It even featured in a cigarette-card series in Europe in 1933. The flag
was probably too new to appear in the very first flag issue (1917) of
the National Geographic, but Tibet does receive mention in an article on
medieval flags in that same issue. According to an eminent vexillologist,
Professor Pierre Lux-Worm, the national flag of Tibet was based on an older
7th century snow lion standard of the Tibetan Emperor, Songtsen Gampo. It
should be borne in mind that over 90% of the flags of the nations in the UNO
were created after WWII, including the national flag of China. The Tibetan
flag made its official international appearance in 1947, at the First
Inter-Asian Conference, which Mahatma Gandhi addressed. The Tibetan flag was
displayed alongside other flags of Asian nations, and a circular flag emblem
placed before the Tibetan delegation on the podium. The flag
consists of a stylized representation of a mountain and a sun radiant. In
front of the mountain is an achievement Tibet itself is represented as a mountain in the form of
a white triangle Like the
symbol for China designed by Sun-yat Sen in 1906, the Tibetan sun has twelve
rays. In the Chinese case, they symbolize the continuous process of progress.
The sun itself is the heavenly symbol that symbolizes supreme power. The
Tibetan sun is a symbol of freedom, happiness and prosperity. Its 12 rays
represent the 12 descendants of the six aboriginal tribes of Tibet, the Se, Mu, Dong, Tong, Dru, and Ra which in turn gave rise to the
(twelve) descendants. Their
colours red and blue are symbolic of the two black
and red guardian
deities (male and female) with which Tibet has been
connected since times immemorial. The
central element of the achievement is the yin-yang symbol in
yellow and blue. This is the chinese symbol of the two First Causes or
Creative Opposites such as heaven and earth, light and dark, male and female,
stillness and movement, etc. This can be understood as the symbol of the
driving force of the head of state in the person of the Dalai Lama who unites
both principles. On either
side of the yin-yang symbol are two
snow lions holding up the Triple Jewel (konchog-sum).
This is the Buddhist symbol of the holy trinity Buddha, Dharma and Sangha
that every professing Buddhist deals with on a daily basis. Dharma is the word of Buddha or the
Buddhist teachings. Sangha is
actually the Buddhist monastic order but is understood by the Tibetans as
Lamaism or the Tibetan Buddhist Church. The snow lions can be interpreted differently.
In the Bon religion prior to Buddhism, the lion is the third mythological
creature. In Buddhism, the lion or a pair of lions is the support of the
throne of Buddha, and various deities are literally depicted in Buddhist
iconography as being carried by a lion. Notwithstanding, its meaning as a
chinese military rank symbol should also be noted. Lastly,
the adornment with a yellow border symbolises that the teachings of the
Buddha, which are like pure, refined gold and unbounded in space and time,
are flourishing and spreading. |
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Achievement |
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Development of the Achievement |
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1912 TIBET: First Series: 5 Tam Banknote, Green (1912) Seal #1
(Normal) Serial Number #24787 (Pick #1): Very Good Condition – quite worn,
but much nicer condition than usually found. Soon
(1913), the achievement was augmented with a second lion
1913 Tibetan First Series: 50 Tam Purple Banknote Seal 1A, (1658/59 =
1913), Serial Number #35765 (Pick #6) Printed on thick paper. Very Fine
Condition, tiny pin holes, but in excellent Condition when compared to the
few surviving examples. The highest value banknote of this series. It is very
rare and seldom offered – only a few examples in Purple have survived. (The
front of the note features two lions holding a ball or wheel in the
foreground with mountains, clouds & the sun in the background. The back
of the note features a sage pouring water from a Kalasha under a peach tree.
There are also cranes and a deer with a scenic background. Beautiful Colour, a Very Rare Banknote.
1913 Tibetan Banknotes: First Series Violet 5 Tam Banknote with
MISSING SEAL. (dtd 1658 = 1913) Sage Green. Vertical crease, but still a VF+
Condition example of this Very Rare First Series Banknote. 5 Tam notes in
this condition are almost non-existant. A Beautiful Example of the Missing
Seal Variety!
1927 TIBET: Very Rare PROOF of the 50 Tam (1673 = 1927). Finished
Proof on INDIAN paper (No “watermark”), Seal and Serial Numbers not
inscribed. The Serial Number tablet is 19mm long. (Snorrason’s Print Block
D), Issued Banknotes were not printed on Indian Paper. F/VF Condition. The
existence of Proofs of the 50 Tam Tibetan banknotes were first disclosed in
the book ‘The Tibetan Currency of China’ (published by the Potola Archives) -
examples of these Proofs have never before appeared in the market. The
Tibetan Mint experimented with both Indian and Tibetan papers and we know the
use of Tibetan paper was approved by Dalai Lama. (‘The Tibetan Currency of
China’ P.370-71) One of the most important discoveries relating to Tibetan
Banknotes. |
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The 13th DL on his throne in Norbu Lingka palace (ca
1932) A dragon on the floor, on his right a sitting lion,
on his left the regalia On the backrest the triple jewel and an imperial
dragon (lung) . On the front
panel an achievement: A chakra crested with the triple jewel (konchog sum), supported by two dragons
(druk) and two phoenixes (gyaja) in chief. The triple jewel supported by two dragons date from
the 18th century when it was on the front of a safdle of the 7th Dalai Lama
(1720-1757) or his successor (Rule of
Emperor Qianlong (r.
1736–96)). The two phoenixes are the symbol of administrative authority
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Interregnum |
1933-1950 |
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1 srang,
1935 snow lion |
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Thubten Jampäl Yeshe Gyaltsen |
Regent 1934-02.1941 |
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Thubten
Jampäl Yeshe Gyaltsen, 1939 |
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Tag-drag Rin-po-che |
Regent 1941-17.11.1950 |
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Tagdrag Rinpoche, the last regent in Tibet 1941-1950 |
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Seal of
Tagdrag Rinpoche (Dieter Shuh) |
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14 Tenzing Gyatso
(Bstan ‘dzin rgya mtsho) |
*06.08.1935- 1950-1959 |
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regent 1942-1950 |
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Tenzing Gyatso at a youg age
Portrait of Tenzing Gyatso seated on his throne. The photo was probably taken during his accession to the throne in 1950. The same throne covering is used as for the XIIIth D.L .. Behind the little D.L. this photo shows the wreathed monogram of the Supreme Ten. This is a mystical monogram consisting of ten Sanskrit syllables: Om Ham Ksha Ma La Va Ra Ya Hum Phat above which the sun-moon-fire symbol. The ten syllables symbolize the ten cosmic elements of the teachings of the Kalachakra. The regalia are just visible on his right side.
14th D.L. 1957 Portrait
of the 14th D.L. He is seated on an all-new carved throne in the Tsuglahang
Palace in Dharamsala, On top of the backrest the triple jewel. On the
throne cloth the double dorje, set
in a border with various Buddhist symbols. The dorje is made of gold this time, and the ends are filled with
red, black, white and yellow. In 1959,
during the 1959 uprising, the 14th Dalai Lama fled to India and the Tibetan
government continued in exile In the
latest images of the 14th, the throne cloth with the dorje has been replaced by a floral cloth
Emblem of the Office of His Holiness the Dalai Lama,
2011 The
emblem represents a red disk charged with a chakra surroounded by 32 stars and crested with a
crescent-and-moon, all surrounded by two branches of laurel. Below is
a ribbon with a motto On the
background is the façade of the Dalai Lama's
residence of Ganden Phodrang (Drepung monastery), surmounted by the
Himalayan mountainridge and the crescent and sun from the achievement. |
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The Achievement |
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From 1909
until 1959, a single snow lion or a pair of them was used as the national emblem of Tibet on coins, postage stamps,
banknotes and the national flag of Tibet. The version shown on right with two
Snow Lions was introduced by the 13th Dalai Lama in 1912 based on old military
banners, and is still used by the Government of Tibet in Exile.[1] The flag is popular known as the Snow Lion Flag (gangs seng dar cha) |
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3 srang, 1935 The first
version of a coat of arms is on a 3 srang-coin. It shows a five-topped
mountain range between a sun and a moon and a lion passant with a ball or yin-yang symbol. In this
context the lion is the badge of the regent or governor of Tibet. On the
reverse there is a Treasure Vase (Gter
gyi bumpa)
Achievement on a banknote, 1945 (?) |
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28.04.1959 |
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In 1959,
during the 1959 uprising, the 14th Dalai Lama fled to India and the Tibetan
government continued in exile
In 1959 a
national achievemen was designed. It
is: Arms: A
multicoloured dharmachakra Supporters:
Two snow lions proper Crest:
A sun and a moon Compartment: A
three-topped mountainridge Motto:
བོད་གཞུང་དགའ་ལྡན་ཕོ་བྲང་ཕྱོགས་ལས་རྣམ་རྒྱལ (bod gzhung dga' ldan pho brang phyogs las rnam rgyal : "Tibetan Government, Ganden Palace, victorious in all
directions".) The
Emblem of Tibet is a symbol of the Tibetan government. It combines several
elements of the flag of Tibet, with slightly different artistry, and contains
many Buddhist symbols. Its primary elements are the sun and moon above the
Himalayas, which represent Tibet, often known as the Land Surrounded by Snow
Mountains. On the slopes of the mountains stand a pair of snow lions. Held
between the two lions is the eight-spoked Dharmacakra, represent the Noble
Eightfold Path of Buddhism. Inside the wheel, the three-colored swirling jewel represents the practices of the ten exalted
virtues and the 16 humane modes of conduct. The inscription on the swirling
banner below is as follows: bod gzhung
dga' ldan pho brang phyogs las rnam rgyal
("Tibetan Government, Ganden Palace, victorious in all
directions".) The Ganden Palace, located in Drepung monastery was the residence of the Dalai
Lamas until the 5th Dalai Lama. After the 5th Dalai Lama had moved to the
Potala in the mid 17th century the Tibetan Government created by him in 1642
became known as the "Ganden Phodrang" Government.
Coloured version This coat
of arms, with a mountain range in the background and a sun and moon in the
sky, the symbols of the sky and the universe, is still in use but only by the
D.L. in exile and not by the Chinese authorities in Lhasa. Presumably,
the intention has been to express a sharper separation between church and
state and a greater role for government over the power of the monarch. A chakra is also found in the state coat
of arms of Bhutan and, for a number of years, also in the state coat of arms
of Mongolia.
Achievement
of the Central Tibetan Administration in exile 2016 This is
the official emblem of the Central Tibetan Administration government-in-exile headquartered in Dharamsala,
India. Along with their flag, the emblem is
considered a symbol of the Tibetan independence movement and is thus banned
in the People's Republic of China, including the Tibet Autonomous Region, which corresponds to the former area of control of the Tibetan
government at Lhasa, as well as other areas in greater Tibet. The emblem is
often seen printed in black-and-white and crimson-and-white variants, which is characteristic
of the colors commonly seen in Buddhist iconography and dress. The
emblem of the Central Tibetan Administration on the board outside the Tibetan
Settlement Office in McLeod Ganj, India, on 24 October 2016. The words in
Tibetan say: MAY THE TRUTH PREVAIL. |
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Regents / Desis |
1642-1951 |
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1
Dalai lama Gendün Drub (1391 - 1474) 2
Dalai lama Gendün Gyatso (1475 - 1542) 3
Dalai lama Sönam Gyatso (1543 - 1588) 4
Dalai lama Yönten Gyatso (1589 - 1616) 5 Dalai lama Ngawang Lobsang Gyatso (1617 - 1682) Regent Sönam Chöpel, Sonam Rabten (1642 - 1658)
Regent Trinley Gyatso, 'P'rin-las-rgya-mts'o
(19 august 1660 - 30 march 1668) Regent Lobsang Thutob (Thustobs)
Blo-bzan-mThu-stobs (26 september 1669 - march 1675) Regent Lobsang Jimpa Blo-bzan-sbyin-pa (16
october 1675 - 21 june 1679) Regent Sanggye Gyatso (1678 - 1703)
6 Dalai lama Tsangyang Gyatso (1683 - 1706) (did not rule hardly
himself) King of Tibet Lhabzang Khan (1703 - 1717) Regent Ngawang Rinchen (1703 - 1706)
7 Dalai lama-pretendent Yeshe Gyatso (1706 - ~1708) 7a Dalai lama Kälsang Gyatso (1708 - 1757) (did not rule hardly himself) Regent Tagtsepa (1717 - 1720) Regent Khangchenne (1720 - 1727) Regent and king of Tibet Pholhanas (1728 - 1747) Regent and king of Tibet Gyurme
Namgyal (1747
- 1750) Regent Gashi Pandita (1750 - ?) Regent, 6th Demo Rinpoche, Jampäl
Geleg Gyatso (1757
- 1777) 8 Dalai lama Jampäl Gyatso (1758 - 1804) (dis not rule
hardly himself) Regent,
1st Tsemönling
Rinpoche, Ngawang Tsültrim (1777 - 1786) Regent,
8th Tatsag
Rinpoche, Tenpey
Gonpö (1791 - 1811) Regent,
7th Demo
Rinpoche, Ngawang Lobsang Thubten Jigme Gyatso (1811 - 1819) 9 Dalai lama Lungtog Gyatso (1806 - 1815) (did not rule
himself) Regent,
2nd Tsemönling
Rinpoche, Ngawang Jampäl Tsültrim Gyatso (1819 - 1844) 10 Dalai lama Tsültrim Gyatso (1816 - 1837) (did not rule
himself) Regent, de derde Reting Rinpoche, Ngawang Yeshe Tsültrim Gyatso (1845 - 1862) 11 Dalai lama Khädrub Gyatso (1838 - 1856) (did not rule
himself) 12 Dalai lama Trinley Gyatso (1856 - 1875) (did not rule himself) Regent, Wangchug Gyalpo Shatra (1862-1864) Regent Dedrug Khyenrab Wangchug (1864 - 1873) Regent, 10th Tatsag Rinpoche Tatsag Ngawang Pälden (1875 - 1886). Regent, 9th Demo Rinpoche, Lobsang Trinley (1886 - 1895). 13 Dalai lama Thubten Gyatso (1876 - 1933) Regent,
5th Reting
Rinpoche, Jampäl Yeshe Gyaltsen (1933 - 1941) Regent 2nd Tagdrag Rinpoche, Ngawang Sungrab Thutob (1942 - 1950) 14 Dalai lama Tenzin Gyatso (1935 - present) |
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1727-1908 |
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An Amban
was in the period of the Qing-dynasty the resident and representative (~
Governor-general) of the chinese imperial authority in Tibet. From 1727
the Qing Emperor appointed an amban
in Tibet (Chinese: Zhùzàng Dàchén 駐藏大臣), who represented Qing authority
over the Buddhist theocracy of Tibet, and commanded over 2,000 troops
stationed in Lhasa. The chief amban
was aided by an assistant amban (Bāngbàn
Dàchén 幫辦大臣) and both of them reported to the
Qing Lifan
Yuan. Their
duties included acting as intermediary between China and the Hindu kingdom of
Nepal (Ghorkhas Country); a secretary (Yíqíng zhāngjīng 夷情章京) dealt with native affairs. Three
Chinese commissioners (liángtái 糧台), of the class of sub-prefects,
were stationed at Lhasa, Tashilumbo and Ngari. Most ambasa were appointed from the Manchu Eight Banners, a few were Han Chinese or
Mongol. The Emperors used ambasa to
supervise Tibetan politics, and the Emperors Qianlong, Jiaqing and Daoguang each decreed that the Dalai Lama and Panchen Lama were bound to follow the
leadership or guidance of the ambasa
in carrying out the administration of Tibet. |
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List of Ambans
1727-1908 |
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The
nationalities of several ambans are unknown. Of the 80 ambans, most
were Manchu and four were Han Chinese: Zhou Ying, Bao
Jinzhong, Meng Bao, and Zhao Erfeng. At least fifteen Mongols were
known to have served as ambasa, perhaps more. (H=Han Chinese, M=Mongol, ? = unknown, unmarked=Manchu) |
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Sengge 僧格 1727–1733 |
Funing 福甯 1803–1804 |
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Mala 馬臘 1728, 1729–1731, 1733–173 |
Cebake 策拔克 1804–1805 (Mongol) |
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Mailu 邁祿 1727–1733 |
Yuning 玉甯 1805–1808 |
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Zhou Ying 周瑛 1727–1729 (Han) |
Wenbi 文弼 1808–1811 |
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Bao Jinzhong 包進忠 1729–1732 (Han) |
Yangchun 春 1811–1812 |
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Qingbao 青保 1731–1734 (Mongol) |
Hutuli 瑚圖禮 1811–1813 |
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Miaoshou 苗壽 1731–1734 |
Ximing 喜明 1814–1817 |
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Lizhu 李柱 1732–1733 |
Yulin 玉麟 1817–1820 |
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A'erxun 阿爾珣 1734 |
Wen'gan 1820–1823 |
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Nasutai 那素泰 1734–1737 |
Songting 松廷 1823–1827 |
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Hangyilu 杭弈祿 1737–1738 |
Huixian (Qing official)
惠顯 1827–1830 |
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Jishan 紀山 1738–1741 |
Xingke 興科 1830–1833 |
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Suobai 索拜 1741–1744, 1747–1748 |
Longwen 隆文 1833–1834 |
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Fuqing 傅清 1744–1748 |
Wenwei 文蔚 1834–1835,1853 |
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Labudun 拉布敦 1748–1749 |
Qinglu 慶祿 1836 (Mongol) |
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Tongning 同寧 1750 |
Guanshengbao 關聖保 1836–1839 |
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Bandi 班第 1750–1752 (the 1st with official Amban title) |
Meng Bao 孟保 1839–1842/1843 (Han) |
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Duo'erji 多爾濟 1752–1754 (?) |
Haipu 海朴 1842–1843 |
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Salashan 薩拉善 1754–1757 |
Qishan 琦善
1843–1847 |
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Guanbao 官保 1757–1761 |
Binliang 斌良 1847–1848 |
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Funai 輔鼐
1761–1764 |
Muteng'e 穆騰額 1848–1852 |
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Aminertu 阿敏爾圖 1764–1766 |
Haimei 海枚 1852 |
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Guanbao 官保 1766–1767 |
Hetehe 赫特賀 1853–1857 (Mongol) |
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Manggulai 莽古賚 1767–1773 |
Manqing 滿慶 1857–1862 (Mongol) |
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Wumitai 伍彌泰 1773–1775 (Mongol) |
Chongshi 崇實 1859–1861 |
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Liubaozhu 留保住 1775–1779, 1785–1786 (Mongol) |
Jingwen 景紋 1861–1869 |
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Suolin 索琳 1779–1780 |
Enlin 恩麟 1868–1872 (Mongol) |
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Boqing'e 博清額 1780–1785 |
Chengji 承繼 1872–1874 |
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Fozhi 佛智 1788–1789 |
Songgui 松溎 1874–1879 |
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Shulian 舒濂 1788–1790 |
Seleng'e 色楞額 1879–1885 |
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Bazhong 巴忠 1788–1789 (Mongol) |
Wenshuo 文碩 1885–1888 |
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Pufu 普福 1790 (Mongol) |
Changgeng 長庚 1888–1890 |
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Baotai 保泰 1790–1791 |
Shengtai 升泰 1890–1892 (Mongol) |
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Kuilin 奎林 1791 |
Kuihuan 奎煥 1892–1896 |
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Ehui[zh] 鄂輝 1791–1792 |
Wenhai 文海 1896–1900 |
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Chengde 成德 1792–1793 |
Qingshan 慶善 1900 |
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Helin 和琳 1792–1794 |
Yugang 裕鋼 1900–1902 (Mongol) |
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Songyun 松筠 1794–1799 (Mongol) |
Youtai 有泰 1902–1906 (Mongol) |
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Yingshan 英善 1799–1803 |
Lianyu 聯豫 1906–1912 |
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Hening 和甯 1800 (Mongol) |
Zhao Erfeng 趙爾豐 (appointed
March, 1908), (Han) |
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Finding of the 9th Dalai Lama in presence of the ambans. 1808 From this picture can be deduced that the
official dress of the amban was
blue with a black red topped hat.
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Zhao Erfeng, last Amban of Tibet Zhao
Erfeng (1845–1911), courtesy name Jihe, was a Qing Dynasty official and Han
Chinese bannerman (Manchurized
Han Chinese),, who
belonged to the Plain Blue Banner. He is known for being the last amban in Tibet, appointed in March,
1908 by the Qing government. LianYu, a Manchu, was appointed as the other
amban. Formerly Director-General of the Sichuan - Hubei Railway and acting
viceroy of Sichuan province, he was the much-maligned Chinese general of the
late imperial era who led military campaigns throughout Kham (eastern Tibet)
and eventually reaching Lhasa in 1910, thus earning himself the nickname
"Zhao the Butcher". He was killed during the Xinhai Revolution by
Chinese Republican Revolutionary forces intent on overthrowing the Qing dynasty.
After the fall of the Qing dynasty in 1912, the Manchu Amban Lien Yu and his
Chinese soldiers were expelled from Lhasa.
Plain Blue Banner |
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The Tibetan Army (In Tibetan: དམག་དཔུང་བོད་, In Wylie: dmag dpung bod),
was the military force of Tibet after its de facto independence in 1912 until
the 1950s. As a ground army modernised with the assistance of British
training and equipment, it served as the de facto armed forces of the Tibetan
government.
Lu Dongzan and two aides meet Tang Emperor Taizong
in Chang'an at the 640 embassy and
request an interview La Chaise à sedans (see
Buniantu, 步 辇 图 / 步 輦 圖, bùniǎntú by Yan Liben
(阎立本 /閻立本) (601 - 671),
Beijing Palace Museum. [6] At times
in the first millennium, Tibet had a very strong army that at times caused
large area expansions under various kings of Tibet. During the reign of
Songtsen Gampo (630-649), Tibet grew into a vast empire that extended to
Turkestan in the west, Nepal in the south, Amdo and Kham in the east, and
Tarim in the north. In 763 King Trisong Detsen (755-797) conquered large
parts of China. At the end of Trisong Detsens government, Tibet extended to
present-day Turkestan, northern Pakistan, Nepal, and parts of northern India
and China. Tibet retained this size for several centuries, until Mongol
leader Godan Khan conquered parts of Tibet in the 13th century. Supported
by the Mongols, the 5th Dalai Lama Ngawang Lobsang Gyatso and his army
managed to end the rulers of Tsang in 1640. Unlike the time of the Yuan, in
return for military support, the Dalai Llamas did not have to reside at the
Mongol court so that they could control Tibet from Lhasa. In 1647, Lobsang
Gyatso conquered Central Tibet and became the undisputed ruler of Tibet. The
symbol of secular and religious authority (“harmony between the secular and
religious power”) of the Dalai Lama is a double thunderbolt, a cross of dorje that is to say a dorje gyatum. We may
suppose that the dorje gyatum was
introduced in 1652 by the 5th D.L (1617-1682). In 1652, the 5th Dalai Lama was called to visit Beijing to pay homage
to the Court. In the following year, he returned to Tibet. On his way back,
the Qing Government granted him the title of “Dalai Lama, Buddha of Great
Compassion in the West, Leader of the Buddhist Faith beneath the Sky, Holder
of the Vajra” and gave him a gold album and a gold seal. The gold seal is
inscribed with “Seal of the Dalai Lama, Buddha of Great Compassion in the
West, Leader of the Buddhist Faith beneath the Sky, Holder of the Vajra”.
This is the origin of the title of the Dalai Lama, officially conferred by
the Qing Government.
Saddle cloth with
dorje gyatum. 18th cent, Coll. George T. Rockwell.
Newark Museum, New Jersey, USA From: Rituels Tibetains,
Visions secrètes du Ve Dalai Lama. 2002-2003. cat. 157 A dorje gyatum is on the throne cloth of
the 13th Dalai Lama, after he had organized the Tibetan Army. It is also on
the cushions of the throne. In the corners of the cloth of the throne are
swastikas, solar symbols. The dorje gyatum is the Buddhist symbol of
armed authority Even the highest members of Outer Mongolia's ecclesiastical
aristocracy rode on horseback, despite the fact that the Manchu emperors of
China, their overlords, awarded some the privilege of being carried in
litters or carriages. The second saddle shown here (cat. no. 2) was intended
specifically for a high lama. Its pommel and cantle are both enameled yellow,
decorated with designs in brown enamel, and edged with chestnut and green
Russian leather. All the fittings are silver and the long straps that hang
down on either side of the rider's leg are tightly woven, tasseled cords of
silk. Sumptuous yellow brocaded silk woven in a dragon-rondel pattern covers
the seat, side skirts, stirrup pads, and long fringed underpad. The use of
silk of this color and weave was bestowed by the Manchu emperors only as a
mark of the highest favor. The last Tibetan Army was established in 1913 by the
13th Dalai Lama, who had fled Tibet during the
1904 British invasion of Tibet and returned only
after the fall of the Qing power in Tibet in 1911. During the revolutionary
turmoil, the Dalai Lama had attempted to raise a volunteer army to expel all
the ethnic Chinese from Lhasa, but failed, in large part because of the
opposition of pro-Chinese monks, especially from the Drepung Monastery. The
Dalai Lama proceeded to raise a professional army, led by his trusted advisor
Tsarong, to
counter "the internal threats to his government as well as the external
ones".
Supreme commander
1925. (13th D.L.) a whirling emblem gakhi in the midde
1939 Regent Thubten Jampäl Yeshe Gyaltsen
1957 (14th D.L.)
Tibetan Monlam Cavalry, 1938 [7] Showing chakra crests
Tibetan Monlam
Cavalry, 1939 [8]
Cap badges) |
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Army badge for the commander (ru-dpon) of the second (right: the
number 2) Ru (left) of the Ga regiment (above the letter ga and the number 1
(dang-po) = ga-dang). |
Identification mark for member 424 (below) of the 7th Iding (right) of
the 2 nd Ru (left) of the Ga regiment (above: the letter ga and the number 1
(dang-po) = ga-dang). |
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8 Army badge made of embossed silver sheet with inlaid turquoise for a
high officer of the Da regiment. |
Army badge made of embossed silver sheet for a high officer of the Cha
Regiment (below the letter cha and the number 1 (dang-po) = cha-dang) with a
gemstone (nor-bu), flanked by the moon and sun, (above) and a pair of Snow
lions as the main motif in the middle. |
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Militäry Order
(dpa´-rtags) |
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Avers and revers of the order conferred by the 13th Dalai Lama to the
commander-in-chief Dasang Dradül Tsharong (Zla-bzang dgra-´dul Tsha-rong) of
the Tibetan army From: http://www.tibet-encyclopaedia.de/moderne-armee.html |
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Tibetan
Volunteer Army 1958-1974 Chushi Gangdruk (in Tibetan: ཆཆུ་བཞི་སྒང་དྲུག་,་,in
Wylie:Chu bzhi sgang drug, literally "Four Rivers, Six Ranges",
full name: in Tibetan མདོ་སྟོད་ཆུ་བཞི་སྒང་དྲུག་བོད་ཀྱི་བསྟན་སྲུང་དང་བླངས་དམག. in Wylie:
mdo stod chu bzhi sgang drug bod kyi
bstan srung dang blangs dmag, "the Kham Four Rivers, Six Ranges
Tibetan Defenders of the Faith Volunteer Army" was an organization of
Tibetan guerrilla fighters, formally created on 16 June 1958, which had been
fighting the forces of the People's Republic of China (PRC) in Tibet since
1956.
1958-1974
Flag Chushi gang druk
16.06.1958 https://fotw.info/flags/xt%5Eregmt.html |
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Tibet Area |
1951-1965 |
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1965-present |
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Tibet
Autonomous Region / Xizang Autonomous Region / བོད་རང་སྐྱོང་ལྗོངས། :/ 西藏自治区
The Tibetan
Autonomous Region was officially created in 1965. Nevertheless the
Communist Party of China took over military power in Central Tibet already
with the invasion of Tibet in 1950-51; in fact, in Kham province this
happened as early as 1949. The main leaders at the time were party
secretaries. Secretaries of the Communist Party |
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january 1950 - june 1951 |
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june 1951 - december 1951 |
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march 1952 - august 1965 |
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september 1965 - 1967 |
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august 1971 - march 1980 |
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march 1980 - june 1985 |
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june 1985 - december 1988 |
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december 1988 - november 1992 |
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november 1992 - september 2000 |
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september 2000 - december 2004 |
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december 2004 - november 2005 |
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november 2005 - may 2006 |
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may 2006 - present |
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Constitutional framework Prior to
1951, Tibet had a theocratic government of which the Dalai Lama was the
supreme religious and temporal head. After that the newly installed Chinese
administrators relied on military control and a gradual establishment of
civilian regional autonomy. Tibet was formally designated a zizhiqu region) in 1965, as part of
the separation of religion and civil administration. It is now divided into
the dijishi (prefecture-level municipality) of Lhasa, directly under the jurisdiction of the
regional government, and six diqu (prefectures), which are subdivided into
shixiaqu (districts), xian (counties), and xianjishi (county-level
municipalities). The army
consists of regular Chinese troops under a Chinese military commander, who is
stationed at Lhasa. There are military cantonments in major towns along the
borders with India, Nepal, and Bhutan. Local people have also been recruited
into some militia regiments.
Emblem
designer Dainzin Namgyai now works with the Tibetan People's Publishing Fine
Arts Department, and has over 30 years of experience in his craft. The
abstract striped emblem of a lotus reminiscent of the Tibetan painting of
"Eight Happiness", a hada and a snow-capped mountain, symbolizing
the ethnic and geographical characteristics of Tibet, brings out the subject
of celebration, harmony and of prosperity. The lotus petals in the shape of
hands that hold a rising sun under the red five-star national flag reflect
the patriotism of the Tibetan people. The word in Tibetan above the sun means
the union of the Tibetan people around the homeland
The
emblem is red, yellow and blue to express “solemnity, joy and warmth”, and to
represent the great successes achieved by the Tibetan people in the 40 years
since the founding of the autonomous region. The combination of the sun and
the lotus petals is reminiscent of a red flower contrasted with green leaves.
For Tibetans, the flower is sacred and pure. Thus, the cultural and regional
characteristics of Tibet are manifested in a perfect way. The background of
the sunny sky blue emblem of the high plateau portends the prosperous and
promising future of the Tibet Autonomous Region in the great Chinese family. China.org.cn 2005/09/01
[Photo/Agencies] The
commemorative logo for the 50th anniversary of the establishment of the Tibet
autonomous region The basic
pattern on the logo is a perfect circle, like a moving wheel. It symbolizes
the trend of the prosperous development of the new socialist Tibet. The
circle also symbolizes harmony and joy, showing the steadfast confidence of
the people of all ethnic groups in Tibet toward building a moderately
prosperous society and their longing for a happy life. The logo
uses elements from Mt. Qomolangma and the Potala Palace, giving it more
identity. It also uses a combination of red, yellow and orange as well as the
figures "1965-2015", all of which highlight the warm, auspicious
and joyous theme. The
design element for the core of the logo is based on the Arabic numeral
"50", highlighting the theme of the 50th anniversary of the
establishment of Tibet Autonomous Region. Above the Arabic numeral
"5" is the Five-Starred Red Flag (the national flag of the People's
Republic of China), representing the close unity of the Tibetan people around
the Party Central Committee with Xi Jinping as the General Secretary and
everyone forging together as one. The bottom contains unique characteristic
Tibetan colorful ribbons, symbolizing joy, peace and good fortune. The Arabic
numeral "0" is combined with a fluttering hada (ceremonial white silk scarf) and lotus decorating the
"5". This conveys a meaning of the substantial economic and social
development and richness in the lives of Tibetan people. A
positive energy emanating from the logo design implies that, under the leadership
of the Communist Party of China and in the socialist community, people of all
ethnic groups in Tibet, full of pride and enthusiasm, are building a
prosperous, harmonious, happy, law-abiding, culturally advanced and beautiful
Tibet.” Tibet Daily. |
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The Dalai
Lama's house crown |
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The
design of the crown goes back to the fur hats with fold-down cuffs that are
common in the Tibetan highlands. The front of the crown, which is reminiscent
of the European plate crown, in contrast, however, is not connected with
hinges but with leather strips, made of silver and set with corals, turquoise
and lapis lazuli. The main motif is a gold-plated meditating Buddha in the
lotus position. Buddha is considered the founder of Lamaism, who has been in
AD 632. (with a short break 1816-1842) is the state religion. A conservative
direction, the Red Hats, was pushed into the background in the 14th century
by Tsongk’apa (from the Onion Country), the founder of the reformatory
direction of the Yellow Hats. His third successor received the title Dalai
Lama, which is still common today, from the Mongol prince Altan Hagan. Until
the re-establishment of Chinese sovereignty in 1951, he was the spiritual and
secular head of Tibet. Where the imperial orb sits at Christian crowns, the namtschu wangden rises here, a
mystical Indian spirit eviction symbol, surrounding the holy three fish from
Lake Yamdrock in southern Tibet (From: J. Abeler: Kronen. 1973. Kat.-Nr. 39.
FarbtafeI 33). |
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© Hubert de Vries