Critical Translation Readings On Monyul In The History Of India’s Tawang Monastery – Book Review

The Clear Mirror: Reflection of Monyul in the History of Tawang Monastery takes a look at the history, culture and social geography of the Monyul, thereby giving readers an ethnographic account and lived reality of Tawang monastery and the People of Mon.

The book was originally written in Tibetan by Gyalsey Trulku, who served as the Abbott of Tawang Monastery for almost two decades from 1978 to 1997. This dense work is the result of his long experience in Monyul and his thorough analysis of various scattered documentary sources and the local oral narratives. The original book’s title in Tibetan is ‘Rtawangdgonpa’i lo rgyus, mon yulgsalba’i me long’ and it was first published by the author’s disciple Chaak Jampa Gyatso of Tawang in 1991.

Thereafter it was revised and enlarged, and the second edition was published by the Amye Machen Institute, Dharamsala in 2009. This work comprises of thirty-two (32) small chapters and has been translated in an engaging and lucid style by Yeshi Dhondup, who is currently the managing editor of the Tibet Journal and has translated many other works both in Tibetan and English so far. His other translation works include Biography of Gendun Choephel; Tale of Golden Corpse, which is a Tibetan version of Vikram Vetal, Sino-Tibetan Negotiation: the Negotiation that Never Was; and Political and Military History of Tibet. Yeshi Dhondup’s contribution as a translator of this work is huge because the Tibetan version can only be read by a limited section of readers and to make it available to a larger readership, its English translation was much needed and has come out finally if not timely.

However, the task was arduous because the main problem with translating from Tibetan to English was the vast cultural and linguistic differences between the two languages. Also many Buddhist concepts and teachings have no direct equivalent in English that makes it challenging to convey their full meaning and significance. Overall, translating important Buddhist literature into Indian languages requires a careful and nuanced approach that takes into account the unique linguistic and cultural differences between Tibetan and the target language. Though with proper care and attention, it is possible to create translations that accurately convey the profound wisdom and teachings of Buddhism to a wider audience and for that it is essential to have a deeper understanding of Buddhist philosophy and culture to ensure that the translation accurately conveys the intended meaning.

Also to translate important Buddhist literature into Indian languages, it is essential to work with skilled translators who are fluent in both Tibetan and the target language, the criteria that Yeshi Dhondup fulfils adequately though he acknowledges that the death of the author of this work Gyalsey Trulku in 2009 and unavailability of any Tibetan who is good in Mon and Tawang history and culture made his translation work difficult. Still, he has been able to carve out such a dense work of translation and has come up with an easily readable and coherent version in English.

While reading the English version one gets to understand the very essence of Tawang Monastery and its social, political and historical importance along with its strategic location due to which it has long been the focus of tensions between India and China. It is argued that the conflict began in 1950 when China and India signed an agreement demarcating the border between the two countries. However, the agreement was never ratified by China and the two countries have been in dispute over the border since then. In 1962, the conflict escalated into a full scale war between the two countries, with China launching a massive offensive against India the then. Instead of improving the worsening Sino-Indian relations and foresee diplomatic implications, China still is very interested in Tawang and is trying all its evil designs to have its hegemony over Tawang region and the monastery, given its strategic location that is rich in mineral and natural resources besides historical claims that Tawang is part of the south Tibet.

In addition to this the religious consciousness also serves as a motivation that Tawang is home to the 17th-century Tawang Monastery one of the largest Buddhist monasteries in India and considered a holy site for Tibetan Buddhism. Since China sees the monastery as an important tool to increase its influence in the region and to promote its own brand of Tibetan Buddhism. China also has not been able to provoke or influence India against the Tibetans residing in India for decades now. Today India has become the home to the largest Tibetan population outside Tibet, with an estimated 100 thousand Tibetans living in India.

While India does not recognize Tibetan refugees as refugees under its legal framework it has however provided them with temporary residence permits and freedom of movement within the country. The Indian government has also established a settlement program for Tibetan refugees, which provides them with basic amenities and services such as healthcare and education. Even the Tibetan Government- in-Exile runs from Dharamsala, India where H.H. the Dalai Lama resides since his arrival to India decades ago.

By going through the book one gets to know that the Buddhist monasteries in India are centers of spiritual and cultural learning, where monks and nuns live a life of simplicity and devotion to the teachings of Buddha. They are often located in remote areas, away from the distractions of modern life, and provide a space for meditation, study, and contemplation. It must also be noted that Buddhist monasteries in India continue to play a vital role in preserving the rich heritage of Buddhism and promoting its values in contemporary society.

Gyalsey has employed a cultural lens to study the Monyul and the Tawang Monastery. This Monastery is one of the largest and most famous Buddhist monasteries in India, located in the state of Arunachal Pradesh. It is known for its unique architecture, as well as its rich history and cultural significance. The monastery is also home to a large collection of ancient scriptures, valuable artifacts, and religious relics. Tawang Monastery is considered a sacred site by Buddhists and attracts thousands of pilgrims every year. According to history, the origin of people of Mon were Tibetans who migrated to the place in the 9th century in different waves of migrations. Back then Tawang was known as Monyul –the land of Mon which means lower land in the Tibetan lexicon as Tibet they then referred  to the entire southern landmass as Monyul or Lho Mon.

Also, the Monpas are a tribe that migrated from southern and central Tibet and settled in Monyul. Historically it is believed that Tawang was a part of Tibet. It saw the seeding of Buddhism when it was brought to Tibet during the 8th century by the Buddhist scholar Padmasambhava. It is also believed that the Tawang monastery was built by a 5th Dalai Lama’s disciple named Marak Lama Gyatso earlier known as Geluk Monastery. ‘Ta’ means horse and ‘Wang’ means green pasture in Monpa Language and it became the centre for the spiritual and powerhouse of the Mon people and was directly governed by Lhasa. Also since the establishment of the Tawang monastery, Monyul was completely incorporated into Tibetan administration in terms of politics, culture, language, taxation and law.

It was the Simla convention in 1914 that changed the map of Monyul this convention changed the boundary between Tibet and the eastern Himalayan region of British India. In 1951 India took full control of Tawang and the Tawang region was incorporated into the Northeast Frontier Agency (NEFA). After communist China forcibly annexed Tibet in 1950, China started claiming Tawang as a part of south Tibet. Monpa is the most progressive tribe of Arunachal Pradesh today and is the only nomadic tribe of northeast India which migrated from south-east Tibet.

Given the socio-historical and political backdrop, the roots of this ethnography on the Tawang area and Tawang monastery and the community lie somewhere in anthropology. The author traces the lineage and historical accounts of the Mon people in today’s Arunachal Pradesh. The account becomes sociological when he gives a picture of the social and cultural aspects of the monastery and the landscape. Though the earlier works on Tawang discuss the issues at length like some recent quality research on Tawang and Tawang Monastery besides Yeshi Dhondup’s translation work that has been published are: Sharma, Renuka. Tawang: The Birthplace of the 6th Dalai Lama was published by Indus Publishing Company in 2017.

Some others like Khamtse, Samten G. Tawang: The Sacred City by Indus Publishing Company in 2015. Another work is Dawa, Tashi’s ‘The Tawang Tiger: Tale of a Lost Land’ by Indus Publishing Company in 2015. Another prominent work is Pema Dhondup’s ‘The Monastery, the Fort and the Land of the Dawn Lit Mountains: A History of Tawang by Indus Publishing Company in 2016. An important work by Bhutia, Tsetan Namgyal’s, ‘Tawang: A Journey to a Hidden Land by Indus Publishing Company in 2014.

Also books have been written recently on Tawang, Monpas and Tibetan Buddhism which cover a range of socio-historical and political issues. Besides the author’s and translator’s preface, the subsequent chapters written in a very coherent style describe the sociology of the Monpa people and the arrival of people from Tibet and their descendants in Mon, description of Prince Tsangma and his lineage and arrival in Mon, about his sons, spread of Buddhism in India and Tibet and spread of Buddhism in Mon.

In Chapter 9, there is a fine description of the Kagyue (Kagyu) tradition. It is one of the four main lineages of Tibetan Buddhism founded by an Indian Buddhist in the 11th century and is based on the teachings of the Indian Buddhist philosopher Nagarjuna. This tradition emphasizes the importance of meditation and the transmission of the Buddha’s teachings from teacher to student through an oral lineage.

Chapter 10 discusses the spread of the Geluk tradition in Mon. It is a branch of Theravada Buddhism that originated in Burma (Myanmar) and is practiced mainly in Thailand, Cambodia, Laos, and Sri Lanka. It emphasizes the attainment of inner peace, happiness, and enlightenment through meditation, good deeds, and mindful living. The term “geluk” means “happiness” or “bliss” in Pali, the language of the Buddha. Similarly, chapter 11 narrates the founding of Namgyal Lhatse monastery and its administrative and religious traditions are discussed in chapter 13.

Other chapters include discussions about the Tawang monastery and its renovation, visits of Indian Prime Ministers and H.H. Dalai Lama to Tawang, the history of Ogyanling and other monasteries, etc. Mon people have played an important role in the history of Tawang, as they were one of the first groups to settle in the region. Monyul, which translates to “Land of Mon,” is a term used to describe the Tawang district. They have their own language, which is a Tibeto-Burman language, and their own customs and traditions. The importance of Monyul in the history of Tawang can be seen through the various historical sites and monuments that are found in the region.

For example, the Tawang Monastery, which is one of the largest monasteries in India, was founded by a Monpa monk named Mera Lama Lodre Gyatso in the 17th century. Monpas are an ethnic groups found in the Himalayan regions of Nepal and India. They are also known as the Lopas and are a sub-group of the Sherpa people. They are mostly located in the Khumbu region of Nepal, which includes the famous Mount Everest. The Monpa people, on the other hand, are primarily located in the region of Mon, which is in the northeastern part of India’s state of Sikkim. They speak the Monpa language, which belongs to the Tibeto-Burman language family. The Mon people are an ethnic group that inhabits the region of Tawang in India’s state of Arunachal Pradesh, India.

Tawang Monastery, also known as the Galden Sumdo Monastery, is a Buddhist monastery in Tawang. It is considered one of the largest monasteries in India and is known for its architecture and historical significance. The Monastery was founded by Mera Lama in the 17th century. It is famous for being the birthplace of the sixth Dalai Lama, who was born here in 1683. The monastery is also known for its rich collection of ancient Buddhist scriptures and artwork. Academically, Tawang Monastery has been studied by scholars of Buddhist studies, art history, and anthropology. Several academic papers and books have been written on the monastery and its significance in the history and culture of India.

The Mon people, who are the native inhabitants of the region, have a unique history and culture that has been influenced by their interactions with the neighboring Tibetan and Bhutanese cultures. However, there is still a significant research gap in understanding the history and culture of the Mon people and their relationship with the Tawang Monastery. Since the work is based on the author’s use of sources like rare documentary resources and oral narratives that makes it ethnography. The author’s interest in the Tibetan culture and religious tradition, cultural understanding and most of all meaning-making given his effort of looking at the Monyul from an insider’s perspective makes things more lucid for Tibetan readers and scholars. However, the ethnographer, in this case, is not a researcher but a Buddhist monk and had been living among the inhabitants and not with the purpose of understanding the culture that these people shared but as the head of the monastery thereby understanding the community and portraying a larger picture of the monastery as a socio-religious organization.

This work is important because writing on monasteries or exploring the lived realities, understanding administration, politics, social interventions, educational and other contributions is equally important as it helps to preserve and promote the cultural and historical significance of these religious institutions. This work reflects that Monasteries are not only important religious centers but also serve as repositories of knowledge and art. Therefore such works help researchers in documenting and studying these monasteries to gain insights into the cultural practices and beliefs of the people who built them, as well as their contributions to the broader society. Additionally, writing about monasteries can help to raise awareness about their importance and attract more visitors, which can have economic benefits for the surrounding communities that exactly is happening in Tawang now since it is witnessing a huge tourist footprint now.

One of the key research points that need to be addressed is the historical and cultural links between the Mon people and the Tawang Monastery. While there has been some research on the history of the monastery, there is limited information on the role of the Mon people in its foundation and development. Additionally, there is a need to understand the impact of the Mon people’s culture and religion on the development of the monastery’s architecture and art.

Another important research point is the study of the Mon people’s traditional religion and beliefs. There is still a lack of understanding of their traditional religion and how it has evolved over time. This research gap can only be filled by conducting fieldwork and ethnographic research with the Mon people to understand their traditional religion and beliefs. Furthermore, the Mon people have also played a crucial role in the defense of Tawang during various conflicts throughout history. During the SinoIndian War in 1962, the Mon people were instrumental in helping Indian forces defend Tawang from Chinese troops. The central argument of the book is that the Mon people and their cultural traditions have played a vital role in shaping the history and identity of Tawang.

Their contributions to the region’s religious, cultural, and military history make them an essential part of the social fabric of Tawang and its surrounding communities. The book is an important addition to the present body of Tibetan literature because it brings to focus some crucial aspects of Tawang Monastery and the life world of Monyul. There is a need to study the impact of globalization and modernization on the Mon people and their culture. The Mon people have been isolated from the rest of the world for a long time, and their culture is now facing the challenges of globalization and modernization. There is a need to understand how these changes are affecting the Mon people’s culture and way of life and what measures can be taken to preserve their unique culture and identity.

There is a significant research gap in understanding the history and culture of the Mon people and their relationship with the Tawang Monastery. To bridge this gap, researchers need to conduct fieldwork and ethnographic research with the Mon people, study the impact of globalization and modernization on the Mon people’s culture, and investigate the historical and cultural links between the Mon people and the Tawang Monastery. Last Word Yeshi Dhoundup’s English translation of Gasley Trulku’s book on Tawang Monastery is a detailed account of the history, architecture, and religious practices of the monastery.

The book provides a comprehensive overview of the monastery’s origins, its evolution over the centuries, and its significance in the Tibetan Buddhist world. The book provides a detailed account of the history of Tawang Monastery, including its founding by Merak Lama Lodre Gyatso in the 17th century. The book describes the architectural features of the monastery, including its various temples, chapels, and other structures. The book provides insight into the religious practices of the monastery, including its daily rituals, festivals, and other ceremonies.

The book is written in a clear and accessible style, making it accessible to readers of all backgrounds. However, it is equally important to understand what the book misses despite covering a range of perspectives. The book does not provide a thorough examination of the political and social context of Tawang Monastery. While it provides some background on the region’s history and its relationship with Tibet, it does not delve deeply into the political and social factors that have shaped the monastery over the centuries. The book does not provide a comprehensive account of the monastery’s religious teachings and practices. It does provide some insight into the daily rituals and festivals of the monastery, but it does not delve deeply into the philosophical and spiritual teachings of Tibetan Buddhism. The book does not provide a detailed account of the lives of the monks and nuns who live in the monastery. Some information on their daily routines and activities is given, but their personal experiences and perspectives are not explored deeply.

The book doesn’t reflect a comprehensive account of the impact of modernization and globalization on Tawang Monastery. It lists some changes that hav occurred over the centuries, it struggles to explore the ways in which these changes have affected the monastery and its inhabitants. At last, this book isn’t able to give a comprehensive account of the relationship between Tawang Monastery and other Tibetan Buddhist institutions. It sheds some information on the monastery’s connections to other institutions; however, it does not explore the ways in which these relationships have shaped the monastery’s history and culture. 

Shah,A.R. (2009).Trulku, Gyalsey. D. The Clear Mirror: Reflection of Monyul in the History of Tawang Monastery. (Translated by Yeshi Dhoundup, 2023). Dharamsala: Tsewang Dhoundup. pp.335+XVII) 

• This Review was originally published by the prestigious The Tibet Journal in 2023]