A letter written by a 14-year-old boy in the cold mountains of Himachal Pradesh has become a red hot document on Prime Minister Atal Bihari Vajpayee's table. It is no ordinary letter from an ordinary teenager. The spiritual leader of the Kagyu order of Tibetan Buddhism, the 17th Karmapa, under virtual house arrest at Dharamsala after his dramatic appearance in India last January, has for the first time written direct to Vajpayee expressing his desire to be allowed to go to Rumtek, his seat-in-exile, in Sikkim.

The Prime Minister's Office is keeping the letter a top secret because of its sensitive nature, but The Week had an exclusive look at it. The Karmapa, Ugyen Trinley Dorje, has written that he wants to go to Rumtek in Sikkim, 'in India' to fulfil the wishes of his followers.

Rumtek is the headquarters of the Karmapa in India. The monastery, which houses holy relics of the Kagyu order, was established by the 16th Karmapa and Dorje is believed to be his reincarnation. Though there is a rival claimant to the seat, Dorje has been recognised as head of the order by the Dalai Lama, senior regent Situ Rinpoche, and the Chinese government.

The Karmapa has stated in the letter that he 'escaped from Tibet by his own choice'. Besides Rumtek, he would like to visit holy Buddhist sites and Tibetan monasteries in India and Kagyu centres in the west. At the time of the last Karmapa's death there were 370 Kagyu centres in the west. Kagyu has the largest following in the west; the other orders of Tibetan Buddhism are Nyingma, Sakya and Gelug.

The one-page letter dated October 19, printed on a computer, is in Tibetan script with a translation in English. The original letter is on the Karmapa's letterhead bearing his crest in gold of two deer flanking the Dharma wheel and is signed by him. Carefully worded, it reveals that the Karmapa and his officials are alive to the issues involved in his being on Indian soil and the possible political repercussions if he is permitted to move to Rumtek.

Rumtek is the headquarters of the Karmapa in India. The monastery, which houses holy relics of the Kagyu order, was established by the 16th Karmapa and Dorje is believed to be his reincarnation.

The Karmapa is apparently attempting to set at rest apprehensions India may have about him. By emphasising that he would like to go to Rumtek in Sikkim in India, he is clarifying that he, unlike China, recognises the state as a part of India. His reference to his fleeing Tibet on his own will is again an attempt to remove suspicions about his escape being stage-managed by the Chinese as part of a larger game-plan.

Vajpayee is yet to reply to the letter. At a juncture when Sino-Indian relations are looking up, he might not want to do anything that would rock the boat. The Chinese too would like matters to rest for the nonce. China praised India for its mature handling of the Karmapa issue when President K.R. Narayanan visited Beijing last summer.

The Karmapa had earlier written a similar appeal to Home Minister L.K. Advani. Several heavyweights, including the Dalai Lama and chief ministers of Jammu and Kashmir, Sikkim and Himachal Pradesh, also wrote to Advani urging that the Karmapa be permitted to travel. All these states have a large number of Tibetan Buddhist monasteries.

Clearly the Karmapa, confined to the Gyuto Ramoche Monastery at Sidburi, 6 km downhill from Dharamsala, is getting restless. Under the Foreigners Act, India has put restrictions on his movements since his appearance in McLeodganj, the Dalai Lama's headquarters 10 km uphill from Dharamsala. Even visits by Hollywood stars like Richard Gere and Pierce Brosnan or Bollywood actors like Suresh Oberoi are not enough to make the Karmapa satisfied with his stay at Gyuto.

He is permitted to drive within a 10 km radius when invited to attend religious functions and conferences. He gives public darshan at the temple in the Gyuto monastery on specific days but is barred from meeting the media. Photographs are also out for security reasons. Even during an audience with special devotees there is little scope to meet journalists.

Gyuto monastery, still under construction, is guarded by 30 men of the Himachal Pradesh Armed Police Force. All visitors are closely interrogated. Rarely is the Karmapa sighted outside the four rooms on the third floor of the monastery he has been occupying since he sought refuge in India 11 months ago.

Indians don't want the Karmapa to play a political role here. He is free to give darshan to his followers. As far as speaking to newspaper people is concerned there is no ban as such, only a tacit understanding.--Tashi Wangdi

His day is spent usually in the company of his teachers. His main teacher for the moment, Lama Thagu Rinpoche, has been brought in from Nepal. Besides, there are four lamas with whom the Karmapa holds discussions and debates every day.

Every now and then he summons the grand master of Tanka painting at the Norbulingka Institute of Tibetan Study a couple of kilometres away. To him the Karmapa reveals what he has seen in his dreams. The dreams are then interpreted and painted by the grand master. These sessions are kept a closely guarded secret. No one is allowed to see the paintings or told of the dreams. It is a religious requirement and the works are kept aside for the future.

While his sister, Palzom, is studying English full time, the Karmapa is interested in picking up conversational English in preparation for his travels abroad. Now he speaks only Tibetan.

'India has put restrictions on him because of the politically sensitive nature of the matter,' said Tashi Wangdi, minister, Department of Religion and Culture, the Dalai Lama's government-in-exile. 'They [Indians] don't want him to play a political role here. He is free to give darshan to his followers and others who want to see him. As far as speaking to newspaper people is concerned there is no ban as such, only a tacit understanding. We must respect it. In our 41 years of being here we have established a healthy working relationship with the government.'

Wangdi denied charges that the Dalai Lama was involved in the Karmapa's flight from Tibet. 'We don't want to use him politically,' he said. He hoped that the ban on the Karmapa's movements would go soon. 'At present his status is like that of any other Tibetan refugee in India,' he said. 'Technically his status here is not an issue now that he has been allowed to stay for 11 months.'

The shadow of Indian intelligence men around the Karmapa and his present 'home' in India is palpable in the long silences from his office that meet queries about him as well as announcements of his sudden illness as the reason for cancellation of appointments.

Life for the Karmapa at Gyuto is obviously not what he would like it to be. His final destination is Rumtek. Significantly, he has decided to make a bid for it now.

Interview/Tenzin Namgyal, general secretary to the Karmapa

Karmapa should be allowed to go to Rumtek

Tenzin Namgyal smiles more than he speaks. That probably is how he has survived intrigues so common in Tibetan monastic orders. Namgyal accompanied the 16th Karmapa to India in 1959 and was present at many controversial moments. He claims he has witnessed the heart of the Karmapa rolling out of his body at his funeral in Rumtek in 1981. Now he is general secretary to the 17th Karmapa. Excerpts from an interview:

You were with the 16th Karmapa and the present one as well. What is the difference in the two situations? The present situation is entirely different from 1959. The 16th Karmapa came to India with an entourage of 60 people. I was one of them. The Karmapa straightaway met Prime Minister Jawaharlal Nehru, who showed great respect to him. When the Karmapa told him the need for setting up a monastery in Sikkim he extended all cooperation.

What makes us really very sad is that the Indian government has suspicions and doubts about how the Karmapa came here. They doubt that he genuinely fled from Tibet to escape the Chinese.

This time round the Karmapa has come in a different manner. He left Tibet with only five people. This time we had to approach the Indian government for asylum through the Dalai Lama's administration. During the last 11 months many appeals and requests have been made by important people for lifting the ban on his movements. But there has been no response so far.

So it is an unhappy situation for the Karmapa?

What makes us really very sad is that the Indian government has suspicions and doubts about how the Karmapa came here. India even has unclear doubts about him. They doubt that he genuinely fled from Tibet to escape the Chinese. That is the only reason we are kept in this monastery which does not belong to us and is not spacious and the Karmapa is not allowed to meet everyone.

So the Karmapa is a virtual prisoner of India?

What I am saying about the facilities is not a complaint. After all, we are seeking refuge here. We can only express our needs and seek redress.

Why is it so important for the Karmapa to go to the Rumtek monastery?

The Karmapa should complete the work of his predecessor. For this he must assume his seat and discharge his responsibilities from the headquarters. It is his responsibility to look after his disciples and the branches. How can he do it without being in the headquarters?

But he had assumed his main seat in the Tsurphu monastery in Tibet. As far as the followers go he has been installed and established as the 17th Karmapa. Is that not sufficient?

He had to leave that seat because of the problems that are known. So he must be installed there [Rumtek].

Where are the treasures and the money the last Karmapa left behind?

There is only a negligible amount of money left as most of it was spent in building the Rumtek monastery. Maintaining it costs a lot. As many as 200 monks live there. The holy items, treasures and other religious objects of the Karmapa are safe in Rumtek. We did have some problems from some parties who tried to claim these but everything is safe now. When the Karmapa himself appears [in Rumtek] and comes of age he will command the respect and faith of his disciples and the problems will go away.

Are you referring to Shamar Rinpoche, the senior regent in the Kagyu order, who declared someone else as the 17th Karmapa?

We have had problems from many quarters. But all the relics are safe in Rumtek.

What do you mean by saying that the Karmapa will command the respect of his followers when he comes of age?

When the Karmapa shows signs of being able to shoulder responsibilities and qualities of a high lama even those small numbers who are not convinced will be convinced that he is the reincarnate of the 16th Karmapa. It is not a question of his years but of his exhibiting these qualities.

Why doesn't the Karmapa give press interviews?

The Government of India is not giving him permission. It is no business of ours to ask why. We are refugees here and it is our duty to listen to their [government's] directives. All we do is express our apprehensions and requirements to the government.

What is the role set aside for the Karmapa's sister Ngodrup Palzom and the five attendants who accompanied him from Tibet?

It has been wrongly reported that his sister accompanied him from Tibet. She had escaped from Tibet earlier and was in Nepal. When she heard that the Karmapa had arrived in Dharamsala she joined him here.

Interview/Karma Gelek Yuthok, secretary, Department of Religion and Culture in the Dalai Lama's government-in-exile

We will seek political asylum later

There is a suspicion that the Karmapa is in India because China wants it so. We are convinced that the Karmapa's was a real escape from Tibet and from the Chinese. The suspicion that he is a Chinese plant is baseless.

What convinced you that the escape was genuine?

On arrival here the Karmapa met the Dalai Lama and talked with him. His Holiness then wrote to the Government of India that he was convinced that the Karmapa had really escaped from Tibet. It is unusual to lie to the Dalai Lama.

The caution the government is exercising is understandable, but it is more than necessary. We wish India takes a strong position with China on the Karmapa issue and all issues related with Tibet.

Even before the Karmapa arrived in Dharamsala we were aware that he had a lot of trouble in Tibet. There was an attempt on his life. The Chinese wanted to control him after they gave him recognition. But the Karmapa resisted. He refused to speak about the Panchen Lama as they wanted. So they lost trust in him and put restrictions on him.

The Karmapa told the Dalai Lama that he would not have been able to discharge his duty to Tibet and his people from there. He is young and needs training in traditional ways. He wants a guru-disciple relationship with some people in India. His request to call these people to Tibet or be allowed to go to them was turned down by the Chinese government.

The Dalai Lama had recognised Ugyen Trinley Dorje as the 17th Karmapa when Situ Rinpoche stated that all conditions to establish him as the reincarnation of the earlier Karmapa had been fulfilled. This was before the Chinese hailed him as the new Karmapa. Actually, it was Situ Rinpoche who secured the religious as well as Chinese approval of the Karmapa.

The Dalai Lama is understood to have written to the Union home minister urging that restrictions on travel and movement of the Karmapa be removed. Why? The letters request a clear status for the Karmapa for his stay in India. In fact there are three requests: he be allowed to stay in India; he be provided protection; and, he be helped to pursue his religious education so that he can assume his seat and title in exile. It is important for the Karmapa to be able to fulfil his desire of pursuing his traditional learning. For this he is required to visit Buddhist religious sites and monasteries in India, meet monks and his followers and receive teachings from high lamas.

One of the reasons given for the Karmapa coming to Dharamsala was his desire to have the Dalai Lama as his teacher. Has his education with the Dalai Lama begun? Why is it important when they belong to different orders?

The Karmapa can choose his guru. He is yet to begin his education with the Dalai Lama. Teaching is at two levels basic and higher.

At what level is the Karmapa's education at present?

At the moment the Karmapa is pursuing his traditional basic education with teachers belonging to his own traditional school.

Why is so much importance being attached to the Karmapa's going to Rumtek monastery in Sikkim?

It is essential for his followers that he goes to Rumtek because the monastery was built by the 16th Karmapa and was his seat in exile. Now that the 17th Karmapa is living in India he must take his seat there.

It was also said that the Karmapa needs to go to Rumtek to recover the Black Hat and some religious instruments?

That is not the vital reason. The Black Hat is important. This hat is believed to be made from the hair of divine beings. The earlier Karmapa brought it to Rumtek from Tibet. The Black Hat can be brought here for the Karmapa but the symbolic enthronement has to take place at Rumtek for the sake of his followers.

Do you feel that India should allow him to go to Sikkim?

It would be wise to give the Karmapa freedom of movement in India so that he can visit the holy sites like Bodh Gaya and Varanasi. Gradually he should be allowed to meet more people and journalists. He should be allowed to talk more freely. The caution the government is exercising is understandable, but it is more than necessary. We wish India takes a strong position with China on the Karmapa issue and all issues related with Tibet.

By strong position do you mean that India should grant the Karmapa political asylum?

We would request for it later. Now we need a legal status for him. However well-cared he is here, the Karmapa is technically an illegal immigrant. At the moment we are requesting the Indian government to decide his status.

Do you think India is under pressure from China on the issue?

Totally. It is a politically sensitive issue. Besides, there is disagreement between the government agencies on their perception of the Karmapa and his escape from Tibet. This makes it difficult for the government to take a decision on the issue.

Festive time

December 4 was a day of prayers and celebrations for the one lakh Tibetan refugees in India. It marked 50 years of their spiritual leader and head of the Gelug order, the Dalai Lama, assuming the political leadership of Tibet. As Red China came down heavily on the Dalai Lama, he fled to India and made McLeodganj, just 10 km uphill from Dharamsala in Himachal Pradesh, the seat of his government-in-exile. About 4,000 Tibetans gathered at McLeodganj for special prayers and celebrations to mark the occasion.

A moment to cherish: The Dalai Lama, spiritual leader and head of the Gelug order

The Thuglha Khang temple, a replica of the one in Lhasa, was the venue for the special prayers offered by the spiritual leaders of the four orders of Tibetan Buddhism. The spiritual leader of Bon religion, which was said to be followed in Tibet before the arrival of Buddhism, also took part in the prayers.

The prayers for the long life of the Dalai Lama were led by senior lama Sakya Trizin and religious items like statues of the Buddha and gods and goddesses were presented to the Dalai Lama.

After the ceremony the Dalai Lama asked his followers to exercise moderation in life and utilise their time for the benefit of others. He also honoured two Tibetans who did remarkable service for their community: Rinchen Taring was honoured for her work in building a school for Tibetan children in Mussoorie, and Kundeling, a key figure in the escape of the Dalai Lama from Tibet, for his work in the administration.