Oldal 89 [89]
INCARNATIONS AND THE SPIRITUAL LEADERS
AS SUBJECTS AND OBJECTS OF THE POLITICAL
ACTIVITY OF THE OIRATS AND KALMYKS
(MıD-17"" — mMIp-18™ CENTURIES)
Baatr U. Kitinov
Peoples’ Friendship University of Russia, Moscow
The spiritual leaders (lamas), being the object and subject of the political activity of
the Oirats and Kalmyks, had been deeply involved in politics, beginning from the
time of Choros Esen taisha. Highly estimated lamas of the Tibetan origin (the Dalai
Lama, Panchen Lama, Ensa Tulku (Tib. dBen sa) — perhaps, he was of Oirat origin)
should be considered mainly as objects than subjects of the Oirat (Khoshut, Torgut
and Jungar) political activities; such attitude allowed these nomads to be deeply
involved into Tibetan affairs, because this was the way to strengthen their Oirat
tulers’ (Gushi, Daichin, Galdan) positions from the outer spiritual leaders. In case
of such lamas (Sixth Dalai Lama) had been (or had been trying to be) included into
Oirat political system, the situation usually led to the collapse of such administrative
structure (Lhabzan Khan, Tsevang Rabden). The Oirat and Kalmyk lamas, being the
subjects of their secular leaders’ political system, obeyed to the orders of their secular
leaders and acted as magicians, ambassadors, etc. (Lobsang Phuntsok, Shakur, Anj¬
jatan and Delek lamas). Such lamas’ positions as dependent leaders usually led to
the struggle and mutual disagreement between religious and secular rulers in Oirat
and Kalmyk societies; this situation also led to the rising involvement of the outer
forces (Russian and Qing empires) into Oirat and Kalmyk affairs.
The issue of the role of incarnations and the spiritual leaders in the politics of
Oirats and Kalmyks, known also as the western Mongols, is very vast and complex.
The specific situation with lamas in the Oirat societies originated from their complete
dependence on their leaders. There was the special matter to the interest of the secu¬
lar power in Buddhism: this was an idea of unity which had the crucial importance
in terms of the Oirat confederations. This very feature of Buddhism which helped
to sanctify a united state against factionalism was an advantage at its early stage of
establishment in India where Buddhists were allies of the rulers of the old Indian
states in their struggle against clan autonomy.’ Therefore, it may be concluded with
a certain degree of confidence that /amas tried to win their khans’ support and thus
contributed to the growth of their centralized states (usually understood as khan¬
ates) which in fact were built in the mid-17" century in Central Asia (Dzungaria and
Kukunor regions) and the North Caspian region (second half of the same century).
Besides, the earliest time, when Buddhism had a strong position as the ideological
' Bongard-Ljevin, G. M.: Indija epohi Mau jev. Izdatjel'stvo Nauka, Moskva 1973, p. 235.
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