The relationship between Nechung, (whose oracle takes trace of Pehar and his Prime Minister Dorje Drakden) and Dorje Shugden is an interesting one. Recall that it was Nechung/Pehar who appeared before Duldzin Drakpa Gyaltsen in the form of a white dove to urge Duldzin Drakpa to manifest as a special protector to guard Je Tsongkhapa’s precious teachings, especially on Nagajurna’s Madhyamaka. Duldzin Drakpa Gyaltsen agreed and Nechung/Pehar later reminded Tulku Drakpa Gyaltsen of the promise he made in his previous life as Duldzin Drakpa Gyaltsen and pledged to help Tulku Drakpa to arise as a wrathful protector. In brief, this was how Dorje Shugden came about.
But it seems Nechung/Pehar’s association with Dorje Shugden went beyond that. Initially, Dorje Shugden was thought of as an evil spirit and attempts were made to exorcise Dorje Shugden but to no avail. Eventually the Fifth Dalai Lama sought the help of several renowned Nyingma lamas, amongst whom was Terdak Lingpa, the head of Mindrolling Monastery famous for its powerful fire pujas. Terdak Lingpa apparently lured Dorje Shugden into a ladle and just before Dorje Shugden was about to be submitted to the flames, the Dharma protector Dorje Setrap rescued him and thus foiled Terdak Lingpa’s attempt to subjugate Shugden.
Pic1: Dorje Setrap also known as White BrahmaWhat is interesting is that
Setrap is associated with the Tibetan form of the Indian god,
Brahma as stated in a 2007 University of Florida dissertation on the subject of Dorje Shugden (page 20,
http://etd.lib.fsu.edu/theses/available/etd-04092007-003235/unrestricted/lgm_thesis.pdf ). Separately but similarly Setrap has also been identified as
White Brahma by the curators of Himalayan Art Resources (
http://www.himalayanart.org/image.cfm/89160.html). Brahma the Indian god, in turn, is also known as by its Tibetan identity,
Tsangpa Karpo. What makes this link fascinating is that in Nebesky-Wojkowitz’s Oracles and Demons Of Tibet, widely regarded as an authority on the subject of Tibetan gods and spirits, the author concluded on page 145 that
“This god [Tsangpa Karpo], however, is supposed to be nobody else than Pe har…” In other words, Nechung/Pehar who is the State protector of Tibet and in whom the present Dalai Lama places considerable trust, not only helped Dorje Shugden to arise as a most important Protector of Tsongkhapa’s Teachings, but also protected Dorje Shugden from premature harm, knowing full well who Dorje Shugden truly is and the vital importance of Dorje Shugden’s role in the preservation of the Dharma. These findings are in stark contrast with the picture that the Dalai Lama and CTA have painted, i.e. that of the State Dharma Protector opposing the worship of Shugden as a harmful demon.
Pic2: Tsangpa Karpo. White in colour (gold painted) with one face and two hands he holds upraised in the right a curved sword and in the left a vajra-tipped lasso and lance. Attired in the garb of a wariour, the head is crowned with a helmet topped with a white conch shell and peacock feathers. In the middle of the chest, marked with the Tibetan letter 'hrih,' is a golden mirror. Riding atop a dark brown horse, he is surrounded by flames of various colour and dark rolling smoke.At the top center is the buddha Amitabha with the hands in meditation holding a begging bowl. A lama wearing a yellow hat sits directly below. At the top right is Padmasambhava. At the left is the 5th Dalai Lama holding a single white lotus in the right hand, wearing a yellow hat and meditation cloak. Various retinue figures fill the foreground.
Pic3: Page 145 of Nebesky-Wojkowitz's Oracles And Demons Of Tibet which reads: This god, however, is supposed to be nobody else than Pe har..."That Nechung/Pehar would protect Dorje Shugden makes complete sense especially when we consider the fact that Dorje Shugden is also found to be the Dharma Protector waiting at the southern gate of Nechung Monastery waiting to take over as the main Dharma Protector of our time as Nechung enters into enlightenment for having served the Dharma since swearing the oath to Padmasambava. (
http://www.dorjeshugden.com/all-articles/features/why-is-nechung-reluctant-to-speak/). Rene’ De Nebesky-Wojkowitz concluded this based on extensive research which he published in 1956, way before the subject of Dorje Shugden became politicized in the 1980’s by the Dalai Lama. These findings therefore, were based on facts and untainted by any political agenda. The same findings were recently reaffirmed by Christopher Bell of the University Of Virginia in the 2013 publication of Nechung – The Ritual History And Institutionalization Of A Tibetan Buddhist Protector Deity (
http://libra.virginia.edu/catalog/libra-oa:3281)
Given Nechung/Pehar’s great efforts, assistance and Dharmic interest in the rise of Dorje Shugden as this era’s main Dharma Protector, it would make no sense for Nechung/Pehar to declare Dorje Shugden as a harmful spirit which should be destroyed. The opposite suggestion would be more plausible. The question that this begs is, who has the Dalai Lama and CTA been listening to, when they claimed that it was Nechung who advised against the practice of Dorje Shugden? The real Nechung, made culprit for an unholy ban, was indisputably a very strong advocate of Dorje Shugden.
