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Introduction

The geopolitics of the Himalayas is increasingly shaped by soft power tools like Buddhism, with both India and China competing for spiritual influence. In this contest, the control over Buddhist institutions, reincarnations, and monastic networks is becoming central to national security and regional loyalties.

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Role of Buddhism in India-China Geopolitics

• Soft Power Projection through Monasteries: Monastic institutions act as socio-cultural centres influencing regional allegiance.
  Eg: Chinese-funded monasteries in Tibet and Bhutan function as ideological outposts promoting pro-Beijing narratives.
• Buddhist Diplomacy vs Statecraft: While India promotes Buddhist heritage, China uses religion for state control.
• Strategic Use of Buddhist Sites: Religious landmarks are being turned into geopolitical assets.
  Eg: Beijing’s infrastructure investments around Lumbini in Nepal consolidate influence beyond its borders.
• Manipulation of Monastic Rivalries: Internal sect disputes are used to divide and align loyalties.
  Eg: China’s support for the Dorje Shugden sect and a rival Karmapa helps fragment the Tibetan exile community.
• Shift of Monastic Allegiances as Strategic Loss/Gain: Shifts in spiritual loyalties can impact the geopolitical balance.
  Eg: Monasteries in Ladakh remain loyal to India, but strategic wooing by China may alter ground realities.
• Religious Control as a Tool of Sovereignty Assertion: China asserts control over reincarnations to cement authority in Tibet.
  Eg: The 2007 law mandates state approval of “Living Buddhas” to validate Chinese sovereignty in Tibetan Buddhism.
  

Politics of Reincarnation and Its Impact on India-China Relations

• Succession of Dalai Lama as a Strategic Flashpoint: Competing claims over the next Dalai Lama can fracture regional unity.
  Eg: Likely emergence of two rival Dalai Lamas, one Chinese-backed in Lhasa, another exile-backed in India.
• State-sanctioned Spiritual Legitimacy: China claims exclusive authority over reincarnations to institutionalise control.
  Eg: Use of the “Golden Urn” method to install China-approved spiritual leaders.
• India’s Moral vs Strategic Positioning: India’s hosting of the Dalai Lama gives it moral capital but limited strategic outcomes.
  Eg: India’s recent moves to fund monasteries and cultural exchanges aim to convert soft power into strategic depth.
• Geopolitical Repercussions Beyond the Himalayas: The reincarnation issue may influence global Buddhist-majority states.
  Eg: Countries like Mongolia, Sri Lanka may be compelled to recognise one of the Dalai Lamas, affecting diplomatic equations.
• Control of Reincarnation Narratives to Shift Loyalties: Competing narratives shape youth identity and long-term allegiance.
  Eg: Tibetan youth educated in Chinese monasteries are increasingly loyal to Beijing’s interpretation of Buddhism.
• Reincarnation Disputes as Proxy for Territorial Control: Spiritual succession disputes mask geopolitical intentions.
  Eg: Disputes over the Karmapa and Shugden sect reflect larger India-China contestation in the region.
  

Conclusion

The Himalayas have become a theatre for spiritual geopolitics, where control over religious legitimacy, reincarnations, and monastic networks shapes the allegiance of border populations. India must urgently recalibrate its strategy moving from passive hosting to proactive engagement to prevent spiritual influence from becoming a strategic liability. In this high-altitude contest, the battle of prayer beads may ultimately determine the balance of power more than battleships.

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