Indeed, whether we look to Christianity, Buddhism, Islam, Hinduism, Judaism or any of the world's great spiritual traditions, the message is fundamentally the same: love, compassion, tolerance, and self-discipline. Violence finds no true home in any of these teachings. History has shown us time and again that violence only begets more violence and is never a lasting foundation for peace.

An enduring resolution to conflict, including the ones we see in the Middle East or between Russia and Ukraine, must be rooted in dialogue, diplomacy and mutual respect — approached with the understanding that, at the deepest level, we are all brothers and sisters.

I urge for and pray that the violence and conflicts may soon come to an end.

DALAI LAMA

31 March 2026

“The world today faces many profound challenges,” he wrote, “and this is a time when fundamental human values are being tested. As religious leaders, I believe we bear a special responsibility to reaffirm these values and bring them to wider attention. All the world's great religions counsel compassion, patience, self-discipline, and contentment, and offer practical guidance on how to cultivate them. These are qualities we can meaningfully share with all of humanity.

“I am delighted to know that you will be the first woman to lead the Anglican Church. There is growing scientific evidence suggesting that women tend to be more attuned to the well-being of others, particularly when it comes to compassion. It is therefore my sincere conviction that a world with more women in leadership would be a more understanding and peaceful one. Your appointment is a beacon of hope.”

His Holiness ended his letter by offering his prayers and good wishes.

When His Holiness reached the gate to his residence, representatives of the three groups offering prayers, the Association of People from Central Tibet, the Association of People from the Zachuk region of Kham and the Association of People from Kyirong, stepped forward to greet him. Then, led by monks playing horns and swinging censers, they escorted him to the temple. Dancers sang and danced in celebration in the temple yard.

Ling Rinpoché presided over today’s ceremony that was based on the Wish-fulfilling Wheel of White Tara. Seated to his right was the Abbot of Namgyal Monastery and to his left, Trulshik Rinpoché and the Dorjé Löbpön of Namgyal Monastery. Among the guests to the left of the throne were former Abbots of Ganden Jangtsé and Gyutö Monasteries.

Descriptions of complex visualizations were punctuated by a verse refrain:

May you prolong the life
Of our glorious, sacred Lama for 100 aeons
Please grant him
the spiritual accomplishment of immortality.

Next there were appeals to spiritual masters of the past to prolong the Lama’s life.

Ling Rinpoché came forward to present the Long-Life Arrow to His Holiness who took it and wielded it gently in all directions. Amitayus was invoked. A cord linking the lamas performing the ritual to His Holiness was distributed while tents of coloured light were evoked.

The Chant-master led a recitation of a mandala offering requesting the Lama to live 100 aeons for the sake of the teachings and sentient beings. Reinforcing this request Ling Rinpoché asked “May you live 100 aeons so we may continue to collect merit and wisdom”. He also offered a mandala followed by a statue of Arya Tara, a scripture and a stupa, which represented the body, speech and mind of the enlightened ones. Next, he presented emblems representing the Buddhas of the five families, long-life liquor, pills for longevity, the seven royal emblems, the eight auspicious symbols, and the eight auspicious substances.

While the prayer for His Holiness’s Long Life by his two tutors was recited, representatives of the groups offering today’s ceremony approached the throne to receive His Holiness’s blessings.

The Association of People of Central Tibet presented His Holiness with an emblem they described as the World’s Refuge Award. One of their number read out an introduction to what it symbolizes:

“The award is crafted from fine bronze. Its circular form symbolizing His Holiness’s universal activity of love, compassion and righteousness, a radiant light for the world. At its centre the Potala Palace represents the long and glorious history of the Tibetan nation and His Holiness's role as supreme refuge of the Tibetan people in this life and beyond. His Holiness's characteristic compassionate smile expresses the heartfelt hope of the Tibetan people for his swift and auspicious return to the Potala and his sowing the seeds of love and compassion throughout the world.

“The rays of light radiating as a halo from behind his head illuminate his all-pervading compassion, which guides the entire world along the path of peace and well-being. Three clouds represent his three vows scattering blessings over the world like flowers falling from the sky and pouring a ceaseless rain of love and compassion upon all beings.

“The world map on the reverse symbolises His Holiness's vision of universal responsibility, the oneness of humanity, the view of interdependence, and his conduct of peace and non-violence. The map of Tibet embodies his commitment to preserve, undiminished, the unique religious and cultural identity of the Tibetan people. The emblems of His Holiness's ninetieth year and of the Years of Love and Compassion pay tribute to the breadth of his outer, inner and secret activities elevating the value of compassion in the world.

“The ring of mountains encircling the award evokes His Holiness's incomparable kindness in safeguarding Tibet's religion, politics and culture. The two snow lions supporting the award represent the entire Tibetan people's admiration and reverence for His Holiness’s incomparable legacy of preserving the religion, politics and culture of Tibet.

“On the pedestal, an inscription in Tibetan and English proclaims that His Holiness is the incomparable refuge and protector of all beings on earth. The double endless knot at the very centre of the award, the symbol of Central Tibet, represents the union of religion and governance. The six-syllable mantra Om mani padme hum on the reverse illuminates the unique faith of the Tibetan people. May His Holiness remain firm and steadfast forever.”

The Association of People from Dokham Zachuka also presented His Holiness with a special memento and one of their number read out an accompanying testimony in which he expressed the hope that the people of Tibet may come together once more. The people of Dokham Zachuka pledged to follow His Holiness who is Padmapani, the holder of the lotus and a wish-granting jewel. They repeated the hope that they may all meet once more in Lhasa.

A mandala and representations of the body, speech and mind of the Buddhas were offered in thanksgiving for His Holiness’s accepting the request to live long.

Today’s ceremony was brought to an end with auspicious prayers including the ‘Words of Truth’. As monk’s playing horns and swinging censers, as well as representatives of today’s patrons, again led the way, His Holiness left the temple. As he neared the lift, he had a charming interaction with a small boy who jumped up and ran forward when he beckoned. After His Holiness had patted his head, the little boy waved and quickly folded his hands in prayer, much to His Holiness’s amusement. He continued to smile at well-wishers to right and left as he made his way back to his residence.

To begin with, a group of lay practitioners, from Roopa and Kalaktang in Arunachal Pradesh performed a ritual related to the practice of Chöd. They concluded their ceremony with the prayer for His Holiness’s long life in a single verse.

In the heavenly realm of Tibet, surrounded by a chain of snow mountains,
The source of all happiness and help for beings
Is Tenzin Gyatso—Chenrezik in person—
May his life be secure for hundreds of aeons!

Tea and sweet rice were blessed and served.

As monks of Namgyal Monastery chanted the respective verses the convenor of the Core Group and two senior members of the Tibet Support Groups offered a mandala and representations of the body, speech and mind of the Buddha to His Holiness.

'The Song of Immortality - The Extensive Prayer for the Long Life of His Holiness the Dalai Lama' by his two tutors was recited first in Hindi, led by Kailash Chandra Baudh, and then in Tibetan. Tibetan and Indian flags were presented to His Holiness. Executive members of the Core Group paid their respects and offered him ‘katas’, silk scarves.

National Convenor of the Core Group for the Tibetan Cause—India, Mr RK Khirmey addressed the gathering and spoke of the inspiration His Holiness has been for so long for the Core Group’s members. He and senior members of the All-India Tibet Support Groups released a Tenshuk Souvenir. Next, they presented His Holiness with a ‘Karuna Ratna’, a Jewel of Compassion, which consisted of a golden bodhi-leaf with a Dharma wheel on one side and a hand in the teaching mudra on the other. The master of ceremonies read out the words displayed on its base:

The Karuna Ratna is reverentially offered to His Holiness the 14th Dalai Lama, Tenzin Gyatso, by the Tibet Support Groups in India in recognition of his life-long dedication to world peace, compassion and the promotion of India’s ancient spiritual heritage. We reaffirm our steadfast support for His Holiness’s pursuit of the Four Noble Commitments and the restoration of Tibet’s freedom.

A group of women from Arunachal Pradesh sang and danced as part of a performance highlighting the folk traditions, costumes and so forth of the six major tribes of the state. This was followed by a classical dance presentation, dedicated to the Goddess Kali, by artists from Tamil Nadu, which demonstrated the storytelling function of South Indian dance forms.

More than 400 members of the All-India Tibet Support Groups were then able file past His Holiness, paying their respects, while monks of Namgyal Monastery repeated the ‘Prayer of the Words of Truth’.

After Ajit Nehria, President of the India Tibet Friendship Association, Dharamsala had offered words of thanks, His Holiness stepped down from the throne, boarded a golf-cart and drove slowly back to his residence, smiling and waving to the gathered well-wishers as he went.

Representatives of these sponsors met His Holiness at the gate to his residence. Then, preceded by monks playing horns and swinging censers, they escorted him to the temple. Smiling broadly, he waved to people on either side of the aisle as he went.

The ceremony was presided over by Kundelling Rinpoché who sat facing His Holiness the Dalai Lama. To Rinpoché’s right sat Geshé Lobsang Samten, the new Abbot of Namgyal Monastery, and to his right was Keutsang Rinpoché. To Kundelling Rinpoché’s left sat Öser Rinpoché, the Dorjé Löbpön of Namgyal Monastery and the Former Disciplinarian of the Monstery.

Today’s prayers focussed on White Tara who bestows long life and is regarded as protecting all sentient beings. She was invoked with a request to “Please come to this place, with your retinue. Now is the time to fulfil your pledge to help sentient beings.” The visualized Tara deity was empowered and an Amitabha Buddha arose on her head. Extensive oceans of offerings were imagined, including water for washing, flowers, music, an ornamental umbrella and victory banner. The Tara mantra was visualized as a wheel.

Prayers were made to a series of Lamas and deities, each verse culminating in the following request:

May you prolong the life of our glorious, precious Lama for 100 aeons,
Please grant him the spiritual accomplishment of immortality.

Kundelling Rinpoché approached the throne to present His Holiness with the long-life arrow, which he accepted and flourished. Amitayus, the Buddha of longevity was invoked. His Holiness held at his heart a vajra from which ran a cord that reached each of the Lamas leading the ceremony. The ritual described the Lama’s body being filled with various coloured lights, yellow, red, blue, green and brown, which radiated from the pores of his body to form tents of light. Tara’s mantra was recited envisioned as a wheel.

A Tsog (Ganapuja) offering was made from which His Holiness took and ate a portion. The Chant-Master constructed a mandala of grain which Kundelling Rinpoché offered to His Holiness requesting him to live long, following which he presented a statue, scripture and stupa, representations of the body, speech and mind of the Buddha. Next, he offered a vase of longevity, from which His Holiness took a drop, symbols of five Buddha families, nectar of longevity and long-life pills. Subsequently he offered the seven royal emblems, indicating the sovereignty of the Dharma, the eight auspicious symbols, representing the flourishing of virtue, and the eight auspicious substances, which signify overcoming ignorance.

A procession of people bearing offerings such as statues, copies of the Longevity Sutra, monastic robes and so forth, filed through the temple. Individuals approached His Holiness and were given a talisman, a knotted and blessed strip of red cloth. There was a recitation of 'The Melody of the Nectar of Immortality - a Prayer for the Long Life of His Holiness the Fourteenth Dalai Lama, Supreme Victor and Omniscient One by Jamyang Khyentsé Chökyi Lodrö. Bringing up the rear of the procession was a very elderly, white-haired man wearing a white chuba—His Holiness appreciatively patted his head.

The Chant-master constructed another mandala to be offered to His Holiness as a token of gratitude for his accepting the request that he live for 100 aeons. Representatives of the patrons, women and men, offered representations of the body, speech and mind of the Buddha, recalling that His Holiness Tenzin Gyatso, Avalokiteshvara, is the source of all happiness.

A monk from Namgyal Monastery read out a declaration paying homage to His Holiness and acknowledging his four major commitments. At the same time representatives of the former political prisoners in Tibet presented His Holiness with memento of his having reached his 90th year, along with a painting of him surrounded by people who have been significant in his life — his teachers, Mahatma Gandhi, Jawarhalal Nehru, Mother Teresa, Nelson Mandela and many others. The statement alluded to His Holiness as a teacher of compassion and someone who upholds all traditions of Tibetan Buddhism. There was mention of His Holiness’s guiding prayer:

As long as space endures,
And as long as sentient beings remain,
Until then, may I too remain
To help dispel the misery of the world.

The declaration ended, “We request you to accept this memento and award offered on this occasion by the former political prisoners of Tibet.”

Next, Ngawang Sangdol, one of the ‘Singing Nuns’ who were arrested and punished in Tibet, made her own speech:

“With great hardship Your Holiness left your homeland. Yet, out of compassion you look after all sentient beings, particularly the people of Tibet. You are the sole hope of the entire Tibetan people. The disruptive forces of the Chinese Communist party have brought such adversity to the Tibetan people that they shed tears day and nights as they suffer.

“We are at dire risk of losing our culture and language. People in Tibet have resorted to desperate measures like self-immolation to draw attention to this. We are no longer free in our own land. As a result, we have had to flee our homes. We pray that you, who are the Lord of the Land of Snow, may yet return there.

“The Chinese Communists do not allow Tibetan language to be taught. Teachers continue to teach covertly as best they can, but they do so at great risk to themselves. There are even Chinese officials assigned to teach Tibetan children contrived history. They explain to tourists, for example, that the Potala Palace was built as a gift to a Chinese princess.

“People working for the government are not allowed to visit temples or engage in devout behaviour. All Tibetans are devoted to you, Your Holiness, but children are forced to rebel against their parents. Rules and regulations restrict what Tibetans can do. Children named Tenzin are not allowed to take exams. There is not enough time to describe everything that is going on. Suffice it to say that when we hear your voice, our eyes fill with tears. There is no one else like you who has encouraged combining traditional knowledge with modern science to teach compassion. We pray to be your disciples now and in the future.”

The ceremony was concluded with recitations of the verse for his long life that His Holiness composed at Dilgo Khyentsé Rinpoché’s request, the ‘Prayer for the Ecumenical Flourishing of the Teaching of the Buddha’, the ‘Prayer of the Words of Truth’ and verses from the Samantabhadra Prayer, the King of Prayers.

His Holiness walked from the temple to the lift and then rode in a golfcart through the temple yard smiling and greeting well-wishers on either side.

“It is heartening to see that the people of Japan have placed their trust in your capable leadership,” he wrote. “At a time when our world faces many complex challenges, leadership grounded in compassion and a sincere concern for the well-being of others is of the utmost importance. I hope that your election will serve as an inspiration to many and contribute to the nurturing of a more humane, cooperative and peaceful global community.

“I wish you every success as you continue to meet the responsibilities of your office in fulfilling the aspirations of the people of Japan, and work towards the creation of a more compassionate and peaceful world.”

We can unequivocally confirm that His Holiness has never met Jeffrey Epstein or authorised any meeting or interaction with him by anyone on His Holiness’s behalf.

8 February 2026

I receive this recognition with gratitude and humility. I don’t see it as something personal, but as a recognition of our shared universal responsibility. I truly believe that peace, compassion, care for our environment, and an understanding of the oneness of humanity are essential for the collective well-being of all eight billion human beings. I’m grateful that this Grammy recognition can help spread these messages more widely.

Horns played as His Holiness arrived with a beaming smile on his face. He was greeted by Ganden Tri Rinpoché. His Holiness lit a butter lamp as an auspicious inaugural gesture. A mandala and representations of the body, speech and mind of the Buddha were offered. Patrons carried offerings past in procession. Meanwhile, tea and sweet rice were served.

His Holiness’s throne faced the two statues. A cord had been arranged that ran from the throne to the statues, creating a physical link between them and His Holiness. After he had recited the prayers of consecration, brass plaques were shown to him that described in Tibetan and English the purpose of the buildings and his having consecrated them.

The Chief Monk of Sri Lanka presented a Bodhi Tree sapling to be blessed before being planted between the two new buildings.

His Holiness drove next to the newly constructed Ganden Serdong Khang—the House of Golden Reliquaries that commemorate past holders of the Ganden Throne, which he consecrated. This new building is adjacent to Ganden Lachi.

Arriving at Ganden Lachi the road was strewn with flower petals. His Holiness was welcomed by Tashi Shölpa dancers, as well as dancers representing various regions of Tibet. From the veranda His Holiness teased the Snow Lion dancers who responded by wriggling with pleasure. He lit another inaugural lamp and was escorted under a large, golden, ceremonial umbrella to his throne in the Ganden Lachi assembly hall by Ganden Tri Rinpoché, the two abbots of Shartsé and Jangtsé Monasteries, the Representative of Mundgod Tibetan Settlement, and Disciplinarians of Ganden Monastery.

Once His Holiness was seated, the Ganden Tri Rinpoché presented him with a katag, a white silk scarf, and then took his own seat facing him as he presided over today’s ritual together with the Shartsé Chöjé and the two Venerable Abbots of Shartsé and Jangtsé Monasteries. Tri Rinpoché has been leading the tsé-drub, the preparations for today’s Long-Life prayers, in recent days. Today’s ritual, ‘An Excellent Vase of the Nectar of Immortality’ is known as Jé Tsézinma and focusses on Jé Tsongkhapa in the aspect of Amitayus, the deity of Long Life. Jé Rinpoché is visualized holding a vase of the nectar of immortality. On this occasion the third line of the renowned Mig-tsé-ma praise mentions ‘Amitayus who vanquishes untimely death.’ This ritual was originally composed by the then Shartsé Chöjé, Yongdzin Ling Tulku, Lobsang Lungtok Tenzin Trinley, at the request of Gungru Tulku Kangyur Lama Tenpa Chöphel, who was a great teacher of Drepung Gomang Monastery.

The ritual began by visualizing the Lama appearing as Jé Rinpoché, smiling, with a white complexion, wearing the yellow robes of a monk and a pandit’s hat. In his right hand he holds the stem of an utpala flower on which stands a sword of wisdom. His left hand holds a vase containing the nectar of immortality and a branch of the wish-fulfilling tree, supporting a scripture. He is bright and radiant, illuminating the Buddha-fields that appear on the body of the Lama. His three places are marked with white Om, red Ah and blue Hum.

There were words of praise and request: “Praise to the Conquerors; you who have trained for aeons, trained in compassion, fulfilled all prayers, today please perform enlightened deeds for all sentient beings. Please perform all kinds of miracles to liberate sentient beings.”

Wisdom beings dissolved into the Lama. The eight offerings, drinking water and so forth were made to him. ‘The Seven Limb Prayer’ was directed to him.

Tsog was offered to the Lama who tasted it. The Ganden Tri Rinpoché, the Vajra-acharya on this occasion, the Sharpa Chojé, the Abbots and former Abbots of Ganden Shartsé and Jangtsé, the Abbot of the Nyingma Monastery, the administrative heads of Ganden and Sponsors approached His Holiness to receive his blessing. The Ganden Tri Rinpoché recited the text and presented the Long Life arrow to His Holiness who accepted it. While tsog was distributed among the congregation, the principal lamas around the throne held small vajras to their hearts linked by a coloured thread as they made prayers for the Lama’s long life.

The Ganden Tri Rinpoché with the Abbots of Ganden Shartsé and Jangtsé, as well as the Settlement Officer offered a mandala and representations of the body, speech and mind of the Buddha, explicitly requesting His Holiness to live long. In addition, they offered a vase containing the nectar of immortality, liquor for Long Life, pills of longevity, monks’ robes, a seat mat, an alms bowl, a kar-sil — a monk’s staff — as well as symbols of the five Buddha families, the seven royal emblems, the eight auspicious symbols and the eight auspicious substances.

The Lama was visualized as the embodiment of all the Buddhas as offerings were made to him and he was requested to remain long in the world to share the teachings of Jé Tsongkhapa with all sentient beings. The Lama’s mind was imagined as including the Seven Jewels of An Arya Being.

A procession of people bearing offerings filed through the temple while prayers for His Holiness’s Long Life and his long name mantra — Om Ah Guru Vajradhara Bhattaraka Manjushri Vagindra Sumati Jnana Shasana Dhara Samudra Shri Bhadra Sarva Siddhi Hum Hum — were recited.

The Settlement Officer Mrs Rinchen Wangmo read a request to His Holiness as the embodiment of Avalokiteshvara. “Those of us here have unflinching faith in you. You have reached 90 years old at a critical time for the Buddha-dharma and the people of Tibet. You have worked hard to guide us and we, people of Döguling Tibetan Settlement, offer you a gold and silver Wheel of Dharma to represent our single-pointed devotion and in celebration of your 90th year. May all obstacles to your life be averted. May your life be unwavering and unobstructed.”

His Holiness accepts the request, and a thanksgiving mandala is offered to him in gratitude.

A ‘Prayer for the Flourishing of Tsongkhapa’s Doctrine’, composed by Gungthang Tenpai Drönmé was recited, followed by a ‘Praise to Amitayus’, ‘Verses of Auspiciousness in Connection with the Three jewels’ and the ‘Words of Truth’.

As the ceremony came to an end, His Holiness rose from the throne and walked steadily through the assembly hall, smiling and acknowledging members of the congregation. The Ganden Tri Rinpoché came to see him off. His Holiness rode in a golf-cart from the door of the assembly hall to an awaiting car in which he then drove back to Drepung Gomang.

After meeting His Holiness, the students took part in a brief ritual to generate the aspiring awakening mind of bodhichitta as expressed in the following verse:

I go for refuge to the Three Jewels
I confess each and every misdeed
I rejoice in the wholesome actions of all beings
I take to heart the enlightenment of Buddhas.

I seek refuge in the Buddha, Dharma and Supreme Assembly
Until I reach enlightenment.
In order to fulfil the aims of myself and others
I shall develop the awakening mind of enlightenment.

Having developed the aspiration for highest enlightenment,
I invite all sentient beings as my guests,
And will enact the delightful practices of supreme enlightenment;
May I become a Buddha to benefit all sentient beings.

Subsequently they chanted the following verse in praise of Buddha Shakyamuni as well as his mantra.

Skilfully and out of compassion you took birth in the Shakya family,
You crushed the evil forces and became invincible,
You possessed a body like a majestic golden mountain
I bow to you, O Shakyasinha, the King of the Shakyas.

Om Muni Muni Maha Muna Ye Svaha

His Holiness then addressed the gathering.

“Buddhism spread throughout the length and breadth of Tibet, the Land of Snows. I was born in Dhomey (Amdo), but even when I was a child I had single-pointed faith in the Buddha and a fervent wish to see the Jowo (Buddha statue) in Lhasa. As part of my Buddhist education, I studied Pramanavarttika (Commentary on Valid Cognition) intensely and paid close attention to the threefold process of (1) refuting the position of others, (2) asserting your own position and (3) rebutting criticisms of it.

“In today’s world we find different systems of religious belief, people without any such faith, as well as those who criticize religion. The analytical tools found in Pramanavrttika are very useful in today’s milieu. In fact, the way our Buddhist texts emphasise examination and experimentation, rather than simply following something through blind faith, is very important today. I also find the instructions gvien in texts on epistemology and logic very useful in shaping my way of thinking. The process of detailed scrutiny involved in refuting your opponent’s position, asserting your own position and countering criticism of your position helps build certitude within your mind. The essential purpose of the investigative processes presented in our treatises regarding what is true or false, is to bring about peace of mind.

“When I visited Beijing and met Mao Zedong, he was quite affectionate towards me. Since I consider peace of mind to be important, I tried to reveal that to him, and he seemed to appreciate it.

“However, during our final meeting, Mao Zedong told me that religion is poison. I kept quiet, but in my own mind I thought, “In fact, to claim, as they do, that communism is the ultimate ideology — that is actually poison!”

“The way our Buddhist texts teach us to take a rational approach in our search for reality is very precious. Personally, I have made very good connections with modern scientists because I employ analysis in my investigations. This is something scientists appreciate.

“Since I came into exile in India I have visited many different places in this country. Everywhere I go people take an interest in what I have to say about Buddhism.

As far as I’m concerned, the most important point is to find peace of mind. On my part, as soon as I wake up in the morning, I reflect on how I can be of benefit to all sentient beings, and that brings me peace of mind — a sense of serenity within.

“Thank you.”

As a ‘Praise to Jamyang Chöjé, Tashi Palden’, the founder of Drepung Monastery and so its first Throneholder, was chanted, the current Drepung Tripa (Drepung Throneholder), Togden Rinpoché, offered His Holiness a mandala and representations of the body, speech and mind of the Buddha.

Next, a poetic prayer by Tsongkhapa’s second principal disciple, Khedrup-jé, known as ‘Voice of Brahma’ (Palden Yönten), was recited. The work was composed at the request of Gyaltsab-jé’s learned disciples when he ascended to the Ganden Throne on the passing away of Jé Tsongkhapa. The Drepung Tripa then presented a statue of Jamyang Chöjé to His Holiness as a mark of gratitude from the entire Drepung monastic community. Ratö Monastery offered a Dharma Wheel, which was presented by the Abbot of Ratö and two former Abbots in recognition of His Holiness’s 90 years bringing benefit to the world through his altruistic activities.

Tea and ceremonial sweet rice were served.

Togden Rinpoché, the Drepung Tripa, read out an explanation of Drepung Monastery’s decision to declare His Holiness the Drepung Throneholder. He recalled that when founding Ganden Monastery, Jé Tsongkhapa unearthed a white conch. Sometime later he gave this conch to his disciple Jamyang Chöjé, Tashi Palden, asking him to found a monastery. Since then, Jamyang Chöjé’s throne has been occupied by a series of Drepung Abbots.

In 1959, His Holiness the Dalai Lama came into exile in India where he re-established the Tibetan monastic centres of learning and rekindled the teaching of the Buddha. His Holiness the Dalai Lama has stated that at the time Drepung Monastery was founded he was Jamyang Chöjé.

“We have made requests to His Holiness,” Togden Rinpoché continued, “to allow us to install him on the Golden Throne of Jamyang Chöjé. We thank His Holiness for accepting our request. We pray for his long life and that he hold us in his care for life after life until we become enlightened.”

Prayers for His Holiness’s long life commenced with an Invocation of the Sixteen Arhats or Elders, beings who the Buddha instructed to protect his teaching. The Drepung Tripa made a preliminary mandala offering following which the Ganden Tripa, Sharpa Chöjé, Bönpo Menri Trizin, the Abbots of Gomang and Loseling Monasteries, former Drepung Tripas, former Abbots of Loseling and Gomang, and some patrons approached His Holiness for his blessings.

Next, a ritual was conducted to bathe the enlightened ones, to dry them and provide them with clothes combined with a request that the Dharma may flourish and that those who uphold it may live long.

The Nechung Oracle entered the hall at a run, a sword in his right hand and a bow in his left. He offered His Holiness a mandala and the three representations of the body, speech and mind of the Buddha and addressed him affectionately. He then paid his respects to the images of the enlightened ones and spiritual masters at the back of the hall. He offered a silk scarf to the Drepung Tripa before taking a seat facing His Holiness.

He invited senior Lamas to join in prayers for His Holiness’s long life by offering vajras linked by multicoloured cords to His Holiness, to them, and to himself. Tsog was offered, of which His Holiness took and ate a token portion.

There were prayers for the flourishing of the Dharms, Jé Tsongkhapa’s tradition in particular. Next came a recitation of ‘Melody of the Nectar of Immortality’, a prayer for His Holiness’s long life by Jamyang Khyentsé Chökyi Lodro. Meanwhile, a procession of monks, nuns and patrons bearing offerings filed through the hall.

The Drepung Tripa read out a tribute to His Holiness and a formal request that he live long. There was an offering of a mandala, as well as representations of the body, speech and mind of the Buddha, a Long-Life vase, from which His Holiness took a drop of nectar, and a heap of Long-Life pills, one of which he ate. Next, trays bearing representations of the eight auspicious symbols, the seven royal emblems and the eight auspicious substances were offered to him.

'The Song of Immortality — The Extensive Prayer for the Long Life of His Holiness the Dalai Lama’ by his Two Tutors was recited. Patrons approached His Holiness for his blessing. The Sixteen Arhats were invoked once more.

As the ceremony came to an end a thanksgiving mandala was offered by the Abbot of Ratö Monastery and two former Abbots of Ratö in gratitude for His Holiness having accepted the request of the assembly that he live long for the benefit of the teachings and sentient beings.

Concluding prayers included a ‘Prayer to Amitayus’, the Seven Limbs from the ‘Samantabhadra Prayer’, the ‘King of Prayers’, the ‘Prayer of the Words of Truth, as well as many verses of auspiciousness.

After saluting the eminent Lamas seated around and before the throne His Holiness left the hall. Beyond the door he made a point of coming to the edge of the veranda and greeting the several thousand monks seated in the courtyard. From there he returned to the residence at Drepung Gomang where he’s staying.

Once His Holiness was seated on the throne, the Ganden Tripa offered him a ceremonial khata — silk scarf. The chant master recited Tsongkhapa’s ‘In Praise of Dependent Origination,’ following which tea and fruit were served. Next, the Tsari Tsog Offering — the Ganachakra Offering according to the Sutra tradition — was made, after which the Ganden Tripa, Jangtsé Chöjé, and Sharpa Chöjé offered the Thirty-Seven Heaped Mandala Offering. Tea and ceremonial sweet rice were then distributed.

Geshé Jangchub Sangyé, Abbot of Ganden Shartsé Monastery, read out a written explanation of the purpose of the commemorative award being given to His Holiness on behalf of all members of the Gelugpa tradition. He mentioned that as His Holiness celebrates his 90th year millions of devotees around the world are observing this auspicious milestone. Accordingly, the Gelugpa Buddhist Cultural Society was requested to organize a special event.

In this Year of Compassion, which includes the 66th anniversary of the holding of his Lharampa Geshé examination in Lhasa in 1959, the 51st anniversary of the formal presentation of his Lharampa Geshé degree in 1974, and the 50th anniversary of the establishment of the Central Board Examination of Gelugpa Universities in India in 1975, His Holiness presided over this grand celebration of the Ganden Ngamchö. On this occasion, a newly crafted Lharampa Geshé Award, made of gold and silver on behalf of the Lhadhan Chötrul Monlam Chenmo Trust and the Gelugpa Buddhist Cultural Society, was respectfully presented to His Holiness in gratitude and reverence by the Ganden Tripa, Jangtsé Chöjé, and Sharpa Chöjé.

This was followed by the recitation of a Praise to Jé Tsongkhapa, ‘On the Peak of the Eastern Snow Mountain’ composed by the First Dalai Lama, Gendun Drupa, and 'The Song of Immortality - The Extensive Prayer for the Long Life of His Holiness the Dalai Lama' composed by his two tutors. Next came ‘The Prayer for the Flourishing of Tsongkhapa’s Tradition’, ‘The Prayer of the Words of Truth’ and ‘The Aspiration for the Stages of the Path’ by Jé Tsongkhapa.

As the ceremony came to a conclusion, the Mig-tse-ma prayer was sung and the Ganden Tripa, Jangtsé Chöjé, Sharpa Chöjé, and the abbots of Drepung Gomang and Drepung Loseling Monasteries, with incense and khatas in their hands, led a procession respectfully escorting His Holiness to his private quarters.

Among the Lamas who took part in this ceremony were the Ganden Tripa, Lobsang Dorjé; the Jangtsé Chöjé, Sharpa Chöjé; the Drepung Tripa and two former Drepung Tripas; the Abbots of Drepung Gomang and Drepung Loseling; Kundeling Rinpoché; Changkya Rinpoché; Ling Rinpoché; and the Abbots of Sera Je, Ganden Shartse and Jangtse, Gyumé, Tashi Lhunpo, Ségyud, Namgyal, and Ratö monasteries, along with many other serving and retired Abbots. They were joined by more than 10,000 monks, local community leaders, Tibetans from five settlements in South India, as well as devotees from the Himalayan regions and Bhutan.

At Hubli airport His Holiness was welcomed by Geshé Jigmé Gyatso, the Abbot of Drepung Gomang Monastery; Mönlam Gyatso, the Senior Administrator; and Jigmé Tsultrim, the Chief Representative of the Central Tibetan Administration in the South. He was also received by Hubli–Dharwad DC Ms. Divya Prabhu, representing the local civil administration, Hubli–Dharwad Police Commissioner, N. Shashikumar, and Hubli–Dharwad DCP Mahaning Nandaganvi. Outside the airport, he was greeted by abbots from various monasteries and Tibetan Settlement Officers from five Tibetan settlements.

As His Holiness drove towards Mundgod, thousands of people lined the roads to welcome him, including monks and nuns from various monasteries, bearing white scarves, flowers, and incense in their hands. The roads and the settlement were decorated with flags, welcome signs, and spiritual inscriptions.

Upon arriving at Drepung Gomang Monastery, His Holiness was received by Most Venerable Lobsang Dorjé, the 105th Ganden Tripa; the Jangtsé Chöjé and the Shartsé Chöjé; the present Drepung Tripa and two former Drepung Tripas; the former and current Abbots of Drepung; as well as abbots and tulkus from various other monasteries and institutions. Also present were Kundeling Rinpoché, Ling Rinpoché, and elderly monks from Buxar, who belonged to the first generation of monks in exile. In addition to these monastic dignitaries, the Dharwad Police Commissioner Gunjan Arya; the Karwar DC Lakshmi Priya; the Karwar SP Deepan M. N.; the Karwar ZP CEO Dr. Dileesh Sasi; the Sirsi AC Kavyarani; the Mundgod Tehsildhar Shankar Gowdi; and the former Chief Justice of the Tibetan Supreme Justice Commission, Tenzin Lungtok, were also there to greet him.

His Holiness walked from the debate ground in front of Drepung Gomang Monastery into the assembly hall, where he took his seat on the throne. The Ganden Tripa, the Drepung Tripa, the Gomang Abbot, and the Tibetan Settlement Officer of Mundgod each offered a mandala and the three-fold representations of the body, speech and mind of the Buddha as the prayer for His Holiness’s long life composed by his two Tutors was chanted.

Tea and ceremonial sweet rice were served to the assembly, after which His Holiness briefly addressed the congregation:

“This place where our Tibetan settlements are located lies to the south-west of Tibet. Today, members of the monastic communities have gathered here in a joyful and heartfelt manner. What does this signify? It shows that the vast and profound Buddhist teachings of the sutras and tantras — the immaculate doctrine upheld by great scholars like Nagarjuna — are being preserved by us Tibetans. Despite the difficulties they have faced in Tibet, our people have maintained a strong devotion to their religion and culture.

“The essential point is that we Tibetans feel a deep sense of responsibility for the teachings of the Land of Snows. Today, respect for Tibetan Buddhism is growing, not only among Tibetans, but also in China and around the world. People of different backgrounds are showing increasing appreciation for Tibetan religion and culture.

“We not only pray that the Buddha’s teachings may flourish, we are actively ensuring that the study and realization of the teachings remains alive. Interest in Buddhism is steadily rising, especially among the younger generation. While some people may not show enthusiasm for Buddhism as a religion, there is strong interest in the Buddhist approach to study, contemplation, and inner development. Therefore, we are working to refresh our engagement with the complete teachings of Tibetan Buddhism.

“Buddhism is something people in China, Tibet, and the Himalayan region have long had in common, and this bond continues to deepen. As the Dalai Lama, my explanations of the Dharma have reached many people. The Himalayan region, in particular, has great devotion, and Tibetans have upheld the strong foundations of Buddhist education. Consequently, the teachings — both scriptural and experiential — continue to spread and benefit countless beings.

“I have also held conversations with scientists who are drawn to the practical aspects of Buddhist thought. They are interested not in discussions of past and future lives, but in the methods for cultivating inner peace through a calm and disciplined mind. Even in predominantly Christian countries, this interest is increasing. When I travel abroad, I am warmly welcomed, and people listen with sincerity, leading to a fresh appreciation of Buddhist insights.

“In Tibet, the Dharma was nearly extinguished, but those of us who escaped into exile worked diligently to preserve it. Today, many scientists and others are paying attention to the Buddhist view, meditation, and ethical conduct. Through these exchanges, it is clear that Buddhism offers unique methods for taming the mind and achieving inner peace. The complete teachings of the three vehicles remain intact within our tradition.

“People throughout the Himalayan region show strong interest in the Dharma, especially in the teachings about karma and causality. Because I bear the name of the Dalai Lama, I receive many requests for guidance. Although Chinese authorities have attempted to eliminate the Dharma in Tibet, the profound teachings of Tibetan Buddhism are now gaining even greater attention worldwide.

“While we practitioners continue to uphold these teachings, it is encouraging that scientists and others are taking an interest in them. Thus, the Dharma — rooted in the three higher trainings and focused on cultivating inner peace — is now widely appreciated, even among those who do not necessarily follow any religious practice.”

Following these remarks, and having mentioned prophecies and dreams that indicate that he will live to be more than 130 years old, His Holiness encouraged everyone present to work diligently to revive and strengthen the Dharma and to benefit the world. The Abbot of Gomang Monastery then escorted His Holiness to his quarters on the upper floor of the Debate Courtyard.

I offer my heartfelt condolences to the families of all those who have lost their lives, and I pray for the swift recovery of those who have been injured as a result of this natural disaster.

My prayers also for the success of the ongoing rescue and recovery efforts across all affected regions, that they may bring comfort and relief to as many people as possible.

With my prayers,

Dalai Lama

2 December 2025

“I deeply appreciate your friendship and the generous hospitality you have extended to me during my visits to Bihar, especially to Bodh Gaya, over the years,” he wrote. “May I also convey my gratitude for your continued support and encouragement of my efforts to promote greater awareness and interest in ancient Indian thought as passed down through the historic Nalanda Tradition. As you know, India’s longstanding philosophy of karuna and the conduct that flows from it — ahimsa — sets an inspiring example for the rest of the world.

“Over the years, Bihar has witnessed significant development and increasing prosperity across many spheres of life. Such achievements are all the more meaningful when they truly improve the lives of poor and needy people.

I pray for your continued success in meeting the challenges that lie ahead and in fulfilling the hopes and needs of the people of Bihar.”