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The Dalai Lama: "Son of India" Followed by a Squad of "Grandsons of India"

June 24, 2010

by Ellen
China Radio Internaional (CRI) (People's Republic of China)
June 24, 2010

"On the issue of 14th Dalai Lama's statement of
being a 'Son of India', I've discussed several
rounds with him and his heelers," the article said.

Prior to this, an article pulbished on Feb. 19
unveiled the fact that Dalai Lama had "ceded" southern part of Tibet to India.

On March 9, the Dalai Lama, who could no more
turn a blind ear to critics, held a high-profile
press conferrence in grandiosity in India and
"produced three reasons for being son of India".

"I had patiently pointed out that all the three
reasons were groundless," Yi Duo quoted his March
31 article as saying. "It was not so easy for the
Dalai Lama to prove such a sonship, he had to give sufficient reasons."

Afterwards, the spokesman of the Dalai Lama's
government-in-exile came to argue for him.
Another overseas person named Chen was bold
enough to argue that "son of India" could not be
understood as "child of India".  Chen defended
that a son was a son, but a child was a child; as
a matter of fact, it's true that the Dalai Lama
is "son of India" and could not be denied for whatever reason on earth.

However, after Yi Duo's article titled "New
Argument for the Dalai Lama's Claim as 'son of
India' "was published, despite Mr. Chen's
silence, the spokesman, secretary of the Dalai
Lama's exiled government and overseas activists
shouted curses in concert. In order not to
disappoint them, Yi Duo would like to add some
given that they were already exhausted in thoughts.

For their convenience, Yi Duo wanted to give them
a nickname according to their logic. Since the
Dalai Lama called himself "son of India" as he
worships Buddhism originated from India, those
who worship him would in turn be called
"grandsons of India".  And Yi Duo bet they would
be wild with joy for this new title.

Yi Duo read carefully the articles written by
"grandsons of India". To his delight, the
"grandsons" were willing to debate on this topic
and their articles were long enough to show that
they had taken pains to finish them.

It's a pity that these "grandsons" didn't make
much progress in their writing. Taking their
reasons for being "son of India" for example,
they defended again and again but the listed
reasons were the same three reasons given by the
Dalai Lama with nothing new. They were the same
as the Dalai Lama's arguments: "Buddhist
knowledge was originated from India", and "the
idea of non-violence was derived from Indian culture".

Yi Duo has long before pointed out that the
national identity held by followers of the
world's religions, including Buddhism, has no
connection with which country or region this religion dates back to.

In the same way, the valuable idea and culture of
human beings are shared among various nations and
ethnic groups to different degrees. The national
identity of the followers has nothing to do with
the original country or ethnic group.

Taking Buddhism for example, there are many
followers in the People's Republic of China
(PRC), Japan, South Korea, Burma and Thailand
etc. Except for the Dalai Lama, who else would admit that he is "son of India"?

In the Western world, there are numerous
Christian followers, none of whom thinks he is
son of ancient Pakistan, headstream of
Christianity. The Dalai Lama has met the US
presidents for many times. If he had praised the
president as "son of Pakistan", the Dalai Lama
would have been deemed as insane even if the
president didn't criticize him in his presence.

Therefore, the smart "son of India" has not dared
to address the American presidents this way so far.

The "grandsons of India" were quite dissatisfied
that Yi Duo pointed out the fact that no Indian
responded positively to the Dalai Lama, "son of
India". On the contrary, they felt disrespected.

They specially quoted some reports to show India
had admitted the Dalai Lama was "son of India",
such as the report of "Voice of Tibet in Norway"
that Indian scholars and philanthropists met
personnel of "Tibetan government-in-exile" on
April 29th as well as the report that Indian
officials attended the ceremony hosted by the
Dalai Lama clique to express gratitude to
Himachal Pradesh while inciting a long talk of an Indian.

However, although Yi Duo read the quotations word
by word, he did not find any sentence implying
that these Indians admitted him as "son of India"
or "son of Himachal Pradesh" except that these words were full of praises.

If one wants to be a son of someone, the
precondition is that the former is willing and
the latter claims him; it doesn't work if only
one side agrees. The first precondition has been
met, but with regard to the second, the Dalai Lama has to strive for it.

A "grandson of India" snuffed at the writer's
comment on the Dalai Lama's accompanying Indians
for a cricket match, saying: ??It's amusing to
see how childish the Chinese can be, even about
his attending an IPL match in Dharamsala, where
he has lived for 50 years now. But he
deliberately "ignored" the core of the issue: the
writer is not blaming the Dalai Lama for watching
a match, not to mention that it is a kind of
filial piety for a son to accompany his daddy for
a match; the kernel of the writer's comment lays
on the timing that it was just the fourth day
after the earthquake ravaged Yushu of China's
Qinghai Province on April 14th when on April 18th
the Dalai Lama buoyantly and gaily accepted
Indians' invitation for the India's Premier League cricket game.

One should know that April 18th was not even
beyond the soul releasing "first seven days"
according to the Buddhist rules, and just one day
before on April 17th the Dalai Lama had publicly
told reporters that he was "deeply sorry" for the
disastrous earthquake in Yushu. What's more, just
months ago on February 14th, the Dalai Lama made
his Tibetan new year's speech telling the
Tibetans both home and abroad: "Tibetans in many
areas at home think it is a time to yearn
sufferings, so it is inappropriate to hold any
celebration of the New Year like before."

It is obvious that, in the eyes of the Dalai
Lama, none of the feelings of Tibetan siblings
could ever overweigh the significance of licking
his Indian daddy's booth. Isn't it the office
secretary of "the Administration in Exile" who
proudly announced that ??the Dalai Lama does not
need to kiss the ground to win the Indians"? But
from the outrageous trading out of the ancestors'
"south Tibet" to unscrupulously waggling for a
cricket game, every single issue is "son of
India's "convicted ass-kick punishment toward the naive "grandsons of India".

It is probably that the "grandson of India" who
is now the office secretary of "the
Administration in Exile" feels their exculpation
and attacks are so sluggish and floppy that he
finally, perhaps directed by someone else, takes
out his trump, outrageously cursing "it is more
villainous to attack the master than to kill a
thousand people. You will play to hard luck and
achieve nothing if you abuse the master. What's
worse, your family will be broken up and you will die without descendents."

In fact, anyone who would like to go back through
the articles of the writer will not find any
abuse towards the Dalai Lama. The writer just
quotes the original remarks of the Dalai Lama and
put down several sentences of comments. But
comparatively, the curses of "grandson of India"
are absolutely going too far away from the
Buddhist spirit, quite like what's coming out
from wizardries or witcheries instead.

Thinking of this, the writers easily recalls a
large-scale ill-willed prayer ritual held by the
local government of Tibet at the Lubu Square of
Lhasa in 1949: a gang of wizard and witches set
up a bronze boiler which is 3 meters in diameter
and 2 meters in depth; when the oil and water
boils, they began to dance, giving curses while
throwing a straw man into the boiler; then all
people around clapped hands and heralded victory.

As is known to all, the curses did not hedge the
peaceful liberation of Tibetan people at all. And
now, "grandsons of India" has only the method of
cursing left without even an oil boiler, and the
effects of their tricks will naturally be heavily
discounted. On the contrary, "grandsons of India"
might have to stop and think: During the past
decades you live far away from your native land,
your families dispersed, while you slavishly
depend on others for a living, even to the extent
of ending up with begging to be sons or grandsons
of another country, isn't it a kind of "karma"
for your betrayal of your own country and your own nation?

Now the Dalai Lama is in a difficult dilemma on
the discussions of his claim as "son of India".
If he stops doing so, it will show all of Yi
Duo's criticism towards him was right--a shame on
him; if he continues to do so, it will exaggerate
this topic and result in putting him in an even more awkward situation.

As a matter of fact, this topic is a shameful one
for the Dalai Lama. Yi Duo has pointed out a path
for him out of mercy advocated in Buddhism that
he should admit honestly that he is wrong and puts an end to his misconduct.

However, if he wants to continue in the battle,
Yi Duo will be more than happy to keep him
company. But Yi Duo is afraid the Dalai Lama
himself would be the one who is defamed to the greatest extent.

At this moment, another document drew Yi Duo's
attention that on June 7, the Dalai Lama boasted
in the Kashimir area that as he had "close ties"
with India, he called himself "Peace Ambassador
of India". It is so ridiculous to hear this when
his previous claim as "son of India" has not been
approved. Obviously, it is not easy for him to change!
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