Sönam Rapten (bsod nams rab brtan; 1595–1658), initially known as Gyalé Chödze and later on as Sönam Chöpel, was born in the Tholung valley in the Central Tibetan province of Ü. He started off as a monk-administrator (las sne, lené) of the Ganden Phodrang, the early Dalai Lamas' residence at Drepung Monastery, outside Lhasa, Tibet. From around or before the age of 20 he became the Treasurer and the "Chagdzo" (phyag mdzod - the personal manager and principal attendant) of the Fourth (1589-1617) and, subsequently, the Fifth Dalai Lama (1617-1682). He presided as the most senior official of the Gelugpa school of Tibetan Buddhism for over 40 years (circa 1615–1658).
The Gelugpa school was twice threatened with extinction in the first half of his tenure, in 1618 and again in 1634. Despite this, under Sonam Rapten's leadership, and thanks to both Mongol military assistance and the pre-eminence of his Ruler the Fifth Dalai Lama as a spiritual leader, the Gelugpa rose to govern most of Greater Tibet by the time he reached 47 years old (1642). Subject to intermittent interference from neighbouring countries, the government he helped to found continued to rule at least the main area of Central Tibet for over 300 years.
After the civil war of 1641-42 and until his death in 1658 Sonam Rapten acted as de facto ruler of Tibet with the title of Depa (Viceroy, Regent, Ruler or Prime Minister). He was an uncompromising proponent of the Gelugpa tradition.
Early life Sonam Rapten was born in 1595 at Gyale in Tibbetan Tolung valley, to the west of Lhasa. By 1603, when he was 8, he was enrolled at the greatest Gelugpa monastery, Drepung. Being born in Gyale, he was called 'Gyale Chodze'.Karmay 2014, p.3 Chodze (chos mdzad) signifies 'monk-sponsor', one whose family makes substantial donations to the monastery, thus exempting him from the menial duties of ordinary monks. Therefore, he probably came from a prosperous family. He is first mentioned in the Fifth Dalai Lama's biography of the Fourth Dalai Lama as a Ganden Phodrang Chodze, at the age of eight, being listed amongst others welcoming the Fourth Dalai Lama when he first arrived in Lhasa from Mongolia in 1603.Gyatso 1652, f.27b
4th Dalai Lama's Attendant and Ganden Phodrang Treasurer He first rose to prominence as Principal Attendant (Chagdzo) of the Fourth Dalai Lama and Treasurer (mdzod-pa), i.e. the senior official, of the Ganden Phodrang, the Dalai Lamas' residence,Karmay 2009, p. 509 'a monastery within a monastery' which had been constructed at Drepung in 1518 for the Second Dalai Lama by the Phagmodrupa King Drakpa Jungne.Mullin 2001, p. 112 He is next mentioned (in the same biography) as 'Chagdzo Sonam Rapten' in a context where he is charged with overseeing the funeral service of an important lama.Gyatso 1652, f.46b By the time he was about 20 he was already the senior official of the Gelugpa school.
The Panchen Lama's prediction Just after the Fourth Dalai Lama's death, early in 1617, the same biography refers to a significant discussion that Sonam Chopel had at the age of 21 with the Panchen Lama who had been invited to go to Ngari; he had to pass through Shigatse and Rapten, concerned about the opposing power of the King of Tsang being a threat to his safety on the way, tried to dissuade him. The account says that the Panchen Lama mentioned a Nyingma prophecy that Mongolians would invade Tibet and suggested that the late, once-powerful Fourth Dalai Lama would have been able to prevent it. He still hoped for peace and before leaving he exhorted Sonam Rapten to work for peace.Gyatso 1652, f.50a-b
This discussion presages the later arrival of the Mongolian Gushri Khan and his army, brought to Tibet by Sonam Rapten 17 years later to support the Gelugpa cause. However, Sonam Rapten did not 'work for peace'. Gushri helped destroy the power of the Tsang dynasty forever in the 1641–42 civil war that was primarily provoked by Sonam Rapten (see below). From then on, Sonam Rapten exercised secular power over all or most of Tibet as the Fifth Dalai Lama's regent, with the Dalai Lama as the titular head of government.Shakabpa 1984, p. 91
Part played in the 1618 Tsangpa attack on Lhasa Due to old political rivalry between the Tsangpa regime (and before them the Rinpungpa) and the Phagmodrupa dynasty in Ü which had come to support the Gelug,Kapstein 2006, pp. 130-134 the 1617 death of the Fourth Dalai Lama emboldened the King of Tsang, Karma Tenkyong, to raise a large army and march from Shigatse to attack Lhasa by early 1618, when Sonam Rapten was just 22. His forces proceeded to plunder and wreck Lhasa's great Gelugpa monasteries, especially Drepung, killing hundreds of monks and forcing the rest to flee for their lives to the north.Mullin 2001, p.196 Many civilians were also slaughtered; all the local, Gelugpa-sympathetic Kyishö nobility's estates were captured; the Lhasa valley governor and his son had to flee to Tsokha; and many Gelugpa monasteries were forcibly converted into Kagyü institutions.Shakabpa 2010, p. 328 When the Tsang regime crowned the Tenth Karmapa as spiritual leader of all Tibet later that year, religious consolidation under the leadership of the Karma Kagyü order together with suppression of the Gelug became established Tsangpa policy.Kapstein 2006, p. 135
As part of a resolution negotiated by Chöjé Taklung, Ganden Phodrang's representative Sonam Rapten, being treasurer, had to arrange a ransom payment for the sacked monasteries of Drepung and Sera. He had to deliver, under escort, 300 gold coins (200 for Drepung and 100 for Sera) to Tsang, to the west of Lhasa. Since both monasteries' funds had been exhausted, the resourceful Sonam Rapten said he would have to collect the gold from the previous Dalai Lamas' secret reserve at 'Gyel', or Chokkor Gyel. This monastery, built by the Second Dalai Lama near Lhamo Lhatso 'Oracle Lake', is a few days journey to the east. It was agreed, but then, soon after leaving Lhasa for Gyel, Sonam Rapten evaded his Tsangpa escort and went to Mongolia via Nyangtö and Kongpo.Shakabpa 2010, p. 328, note 3, pp. 375 & 1141, Drakgön Könchog Tenpa Rapgyé, Ocean Annals, vol.1 70-3, Religious History of Domé, mdo smad chos 'byung deb ther rgya mtsho, TBRC #W28064
Discovery of the Fifth Dalai Lama In Dukula, the 5th Dalai Lama's autobiography volume I, Sonam Rapten is first mentioned as taking up residence in the Ganden Phodrang in 1621.Karmay 2014, p.46 In the meantime, since the 1618 incidents he had secretly searched for and identified the reincarnation of the Fourth Dalai Lama. Then, in 1619, in the face of active hostility from the King of Tsang he secretly traveled to Kokonor to seek military support from the Mongol leaders there, returning to the Ganden Phodrang in 1621 as confirmed in the Dukula.
Having been the Fourth Dalai Lama's Chagdzo at a young age, after his death early in 1617 Sonam Rapten had been "anxiously searching for the reincarnation of the omniscient Fourth Dalai Lama",Shakabpa 2010, p. 331 despite the Tsangpa King placing a ban upon the search.Karmay 2009, p. 506 At this time the King, under the influence of the older sects and bearing a personal grudge against the Fourth Dalai Lama,Shakabpa 2010, p. 315 actively opposed the Gelugpa school. Preventing the re-discovery of their most popular and important lama would have been a major drawback, "the most cruel blow" for the Gelugpa, effectively "blocking the foundation of the emerging political and spiritual spirit and stamina of Ganden Phodrang and Gelugpa supremacy".Dhondup 1984, pp. 13-14 The Gelugpa did not renounce the search, however; in defiance of the ban, Sonam Rapten and his team after covertly consulting two oracles for pointers secretly identified the probable reincarnation, a boy who had been born late in 1617 at Chonggyé in the Yarlung Valley.Mullin 2001, p. 189 This discovery was made in 1619.Shakabpa 1984, p. 101
Secret Confirmation by senior lamas' divinations It was 1620 and tension between the powerful Tsangpa faction and the Gelugpa in Lhasa and their Mongolian allies was building up again. After Sonam Rapten's secret visit to Kokonor, Mongol soldiers had filtered back into Tibet and eventually succeeded in making a surprise attack on the Tsangpa's military camps in Lhasa.Kapstein 2006, pp. 135-136 Soon, by the timely intervention of the Panchen Lama and the Ganden Tripa further hostilities were avoided and a favourable peace treaty was negotiated.Mullin 2001, p. 190 It was then decided that the Panchen Lama and Lingmé Zhapdrung should draw lots to choose the child. They went to Radeng monastery to divine by the dough-ball method which of the three candidates was the reincarnation. Lots were ritually drawn before the sacred image of Jowo Jampel Dorjé, and Sonam Rapten's candidate, Künga Migyur from Chonggyé, was duly chosen.Karmay 2009, pp. 506-7 Meanwhile, the Panchen Lama had also lobbied the Tsangpa King to lift the ban on finding the Fifth Dalai Lama.Karmay 2009, p. 507
Ban lifted, appointed to chagdzo Hostilities having ceased, the ban was liftedRichardson 1998, p. 427 and the tulku was duly installed at Drepung monastery in 1622 in his 5th year and given the new name of Lobsang Gyatso.Karmay 2014, pp. 46-47 From that time on, Sonam Rapten, 22 years his senior, was his chagdzo (guardian, manager and chief attendant) and eventually, from 1642, his viceroy or prime minister - the Desi, de facto ruler of Tibet.Karmay 2014, chapters 4-30
Different accounts of object-recognition test There are differing accounts concerning at what point the young Fifth Dalai Lama candidate was subjected to an object-recognition test. This involved him being asked by an official to choose or identify certain personal items that had belonged to his predecessor from a selection of objects which included other items that had not. The accounts also differ about the place where the test took place, whether his eventual tutor Kachuwa or Sonam Rapten carried it out and also whether the candidate passed the test.
Those sources which assert that Sonam Rapten personally subjected the boy to the test early, before he left Chonggyé and before lots were drawn at Radeng also say that he passed the test without hesitation.Dhondup 1984, p.15 The account on the Dalai Lama's official website concurs with this version.
In ‘’Dukula’’, however, the Fifth Dalai Lama himself recalls that the tests were done after lots had been drawn, that they took place at Nakartse and he frankly admits "I could utter no words to recognise [any of the objects]". This does not rule out the possibility that he did recognise them but was unable to say so. He witnesses that in any case, when his examiner Kachuwa went out of the room to report the result to the other officials he declared "I am absolutely convinced that he recognised the objects".Karmay 2014, p. 48 Mullin's account concurs with this version, being taken from the same source.Mullin 2001, p. 191
It is also quite possible from these accounts that the test was carried out twice, once by Sonam Rapten before lots were drawn, when the infant was too young to recall the test, and also, according with Tibetan lore, still young enough to retain the memory of the objects from his previous life; and once by Kachuwa afterwards when he was old enough to remember the occasion of the test later, but, according to Tibetan lore, at the time unable or not young enough to remember the objects from his previous life.
Relations with Fifth Dalai Lama, 1622-1658