S. Mahinda Thero: the Sikkimese Who Gave Lankans Their Freedom Song 1
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BULLETIN OF TIBETOLOGY 139 S. MAHINDA THERO: THE SIKKIMESE 1 WHO GAVE LANKANS THEIR FREEDOM SONG PEMA WANGCHUK DORJEE Gangtok Poems penned by S. Mahinda 2 are celebrated to this day as Freedom Songs 3 in the island nation of Sri Lanka. Lankan historians are unanimous in endorsing these verses as having infused the Lankan freedom struggle of the late 1930’s through to the 1940’s, with the courage, strength and impetus required by the movement to inspire nationalism among the people and wrest freedom from British colonial rule. The man himself remains an enigma: a monk who engaged in the Sri Lankan freedom struggle—but not as a politician as is common there—and at a more community and social level which is rare anywhere in the world. He spoke of national pride and responsibility with such conviction and mass appeal that even the increasingly chauvinistic present-day politics of Sri Lanka tend to invoke his poems as political slogans. But S. Mahinda was not a Sri Lankan by birth, he was of Sikkim extract, a young lad who left home in the Himalayas when he was 12 and achieved iconic status in a country beyond India’s southernmost tip. Childhood Recognised in Sri Lanka as ‘Tibet Jathika S. Mahinda Thero,’4 he was born Pempa Thondup (more commonly known Sarki Tshering) in 1901 into the Shalngo family of Sikkim which traces its ancestry back to Khye Bumsa’s grandson Guru Tashi to whom even the royal family of Sikkim traces its lineage. 1 This article would not have been possible without the felicity with which Dr. T.R. Gyatso of Gangtok shared information on his granduncle S. Mahinda collected by his family over the years. Thank you. 2 Although S. Mahinda was born Pemba Thondup and was also known as Sarki Tshering, this article refers to him throughout as S. Mahinda because that is the name he took and also to avoid confusion. 3 S. Mahinda’s collection of poems invoking Lankan nationalism is famous as ‘Nidhase Dahana’ (mantram of independence). 4 ‘Tibet Jathika’ is probably a signifier of S. Mahinda’s Tibetan ethnicity and the ‘S’ in his name is for Sikkim. Sri Lankan sources refer to him unanimously as Sikkim Mahinda. 140 PEMA WANGCHUK S. Mahinda belonged to a generation of siblings who definitely had a difficult life, but still managed to seek destinies which remain unrivalled. His eldest brother from his father, Shalngo Nimpenjo’s first marriage, was Kazi Dawa Samdup, 34 years his elder, and a celebrated translator of Tibetan scripts. From the second marriage were born three sons and a daughter, family records reveal. Sarki Tshering [S. Mahinda] was the middle son, his elder brother, Phurba Dhondup preceded him to Sri Lanka to study Theravada Buddhism and is still remembered there as Sikkim Punnaji. The youngest, Bhyapo, sought a completely diverse career—he changed his name to sound more Gorkha and joined the British Army during the First World War. He died in action in Mesopotamia. While Pempa Thondup might have been the name given to S. Mahinda by religious elders on birth, he is recorded in most transactions of the time, and in the family records, as Sarki Tshering. Not much is known about the early life of the siblings, but it is reasonably well established that they were orphaned young. Records put together by the family suggest that the younger siblings were brought up by relatives, but no specifics are readily at hand on their early upbringing. Some Sri Lankan sources, specially the more celebratory treatises to S. Mahinda, mention that his father was the head monk of the Bhutia Busty Monastery in Darjeeling. This remains unsubstantiated, but subsequent Sri Lankan references tease out details which suggest that S. Mahinda’s family must have been associated with the monastery at Ging in Darjeeling instead. These narratives of S. Mahinda’s early life contend that his father was a monk driven to despair when his monastery was moved away from its original location in Darjeeling 5 on the complaint of British residents, specially the nearby church, that the ‘noise’ of prayers at the monastery disturbed the ‘tranquillity’ of the area. This was the reason why the Sangchen Thong Delling Monastery is said to have been relocated to Ging in 1879.6 More commonly known as the Ging Monastery, this is a branch of the Pemayangtse Monastery, and since the Shalngo family shares its bloodline with the royal family of Sikkim, they would have been more closely associated with the Ging 5 Where the Gorkha Rangmanch at the end of Mall, below St Andrew’s Church, stands now in Darjeeling. 6 This is when the new site was allotted to the monastery for relocation. Some sources mention that the monastery itself was completed only in 1898. BULLETIN OF TIBETOLOGY 141 Monastery.7 This, incidentally, is also the area where Kazi Dawa Samdup grew up. As for the Sri Lankan invocation of this episode, one must bear in mind that the Lankan freedom struggle was essentially mounted as a confrontation to the Christian missionary work underway in the island; the chance to flesh out a Buddhist-Christian conflict in faraway Darjeeling in the life of the most celebrated national hero would be too tempting to pass up, especially since most of the write- ups on S. Mahinda even in Sri Lankan mainstream media continue to be written by Theravada monks. By the time S. Mahinda was orphaned, his eldest brother, Kazi Dawa Samdup, had already served a rewarding career with the British India administration and was in Sikkim as Headmaster of the Sikkim State Bhutia Boarding School in Gangtok, a charge he took over in 1905. The school itself was opened on 16 May 1906 with 16 boys (History of Sikkim 1908). 8 S. Mahinda, barely four or five years old at the time, would have been younger than the regular school-joining age of the time, but his elder brother must have been part of what the History of Sikkim introduces as the “nucleus of the school.” The school progressed well under Kazi Dawa Samdup and the future king of Sikkim, Tashi Namgyal, was also enrolled there a few years later. This could have coincided with when S. Mahinda came of school-going age. This mention is included here because one of the names that many Sri Lankan students continue to associate as S. Mahinda’s ‘Sikkimese’ name is—Tashi Namgyal, recorded in all Sri Lankan text books as ‘SK Tasilmgyal!’9 A recently published Sinhala book on S. Mahinda’s childhood conjectures an interesting explanation for this confusion: It [the Sikkim State Bhutia Boarding School] was no doubt an elite school as royalty itself had been admitted to it. The prince’s name was S.K. Thashinamgapal and Ven. Mahinda, his robes no obstacle to play his pranks, had used this name as a pseudonym here. When Ven. Kamalsiri Thera had inquired in Sikkim as to a person who carried this 7 While the monastery at Ging is a branch of the Pemayangtse Monastery of West Sikkim and belongs to the Nyingmapa school of Buddhism, the ‘Bhutia Busty Monastery’ belongs to the Kagyu lineage and comes under the Phodong Monastery of North Sikkim. 8 The History of Sikkim (1908) by Chogyal Thutob Namgyal and Maharani Yishey Dolma, translated by Kazi Dausamdup. Unpublished typescript. 9 An obvious corruption of Sikkim Kumar Tashi Namgyal. Although he would become king in 1914, till then Tashi Namgyal was only a prince. At the time when he was enrolled into the Bhutia Boarding School, Sidkeong Tulku was the Crown Prince of Sikkim. 142 PEMA WANGCHUK name the people there had laughed and said that was the name of the last king of Sikkim. 10 A biography of S. Mahinda [in Sinhalese], released on his death anniversary on 16 March, 2009, mentions that S. Mahinda and ‘Sikkim Kumar’ Tashi Namgyal were friends at school. Unfortunately, there are no local references on this friendship, but it can be reasonably surmised that since they joined the Bhutia Boarding School at around the same time, even though Tashi Namgyal was at least nine years his senior, they would also have been friends. This is interesting because, family records also suggest that when S. Mahinda returned to Sikkim in 1920, by when Tashi Namgyal was king, he was offered appointment here as a Tibetan Teacher. S. Mahinda did not take up the offer and returned the same year to Sri Lanka. To Ceylon Unfortunately, there is not much literature available on Mahayana Sikkim’s interactions with the Hinayana form of Buddhism through Sikkim or the Sikkim-Sri Lanka connection, even though it was obviously accidental and through secondary sources and indirect experiences. There was however substantial exchange in the first decade-and-a-half of the twentieth century and it was through this connection that S. Mahinda discovered Ceylon and the Theravada form of Buddhism which was in stark contrast to the Mahayana Buddhism that his eldest brother was a respected exponent on. Sometime in 1913-14, three boys from Sikkim took the train from Darjeeling to Kolkata and then a steamer to Ceylon. Records put together by the Cultural Affairs & Heritage Department of the State Government of Sikkim suggest that Sarki Tshering took this journey along with his elder brother Phurba Dhondup and another youth from Pendam village in East Sikkim, Tempa Rinzing Lepcha. The same record mentions that they were chaperoned to Ceylon by Reverend Kali Kumar. But why was Sikkim sending students to study Theravada Buddhism and Pali in Ceylon? As mentioned, there are only secondary sources available to explain this, and even these make only passing references.