By K. Dhondup
And among the traces of those violent and scary chapters run the lives of the Dalai Lamas and the Panchen Lamas, continuously delivering religious solace and energy to the pain Tibetan lots beaten below ceaseless strength struggles among the Tibetan regents, Mongol chiefs, and Manchu emperors. notably, the Water Horse and different Years strains the political upward thrust of the Ganden Phodrang as personified within the individual and establishment of the Dalai Lamas, who've stored Tibet alive during the centuries.
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Additional resources for The Water Horse and Other Years. A History of 17th and 18th Century Tibet
The Fifth Dalai Lama Ngawang Losang Gyatso then promulgated public laws of moral conduct, appointed various governers to the different districts and selected intelligent and able ministers to form the first government of Gaden Phodrang Choglas Namgyal. Karma Tenkyong Wangpo, the last Tsangpa ruler was now imprisoned at Neu in Lhasa. But his followers were still active. Garpon Yapse, a follower of Karmapa led a revolt against the Gaden Phodrang and attacked Gyantse which they took over from the Lhasa backed officials.
But Beri had always been under Gelugpa observation whose many spies kept a close watch on the attitude and plans of Donyod Dorjee and his strategy regarding the tumultous situation of Lhasa and U's. The letter containing the insidous message fell into the hands of Gelugpa spy. He at once sent it to Gushri Khan in 1638. Gushri Khan acted fast and gathered his army once again and awaited further instructions from Lhasa regarding his plan of finishing off both the Beri chief and Desi Tsangpa. The Dalai Lama discussed the development and the Qosot chief's decision to fight both the Beri chief and Desi Tsangpa with his Chadzod Sonam Chophel.
The young Dalai Lama appalled the Panchen Rinpoche and the retinue by revealing his intention to give up the novice monkhood vows which he had earlier received from the Panchen Rinpoche in 1697, instead of taking the final vows for which he had purposely made the journey. After prostrating thrice before the Panchen Rinpoche and begging forgiveness for not being able to fulfill the wishes of the honoured tutor, Tsanyang Gyatso renounced his Getsul vows and returned to the state of a layman. For a Tibetan brought u p in an age of religious revival and near-total fanaticism, it must have called forth an extraordinary courage on the part of the young Tsanyang Gyatso to renounce his Getsul vows before no less a personality than the second Panchen Rinpoche and deviate from the traditional practices followed by every Dalai Lama, before and since the Sixth.