If the title of the article confounds the reader, it will have served its purpose. Quid pro quo, meaning give and take in Latin, is normally applied for personal gain or an informal deal between two or more people. The term 'Dalai Lama' means an 'Ocean of Wisdom'. A combination of Mongolian and Tibetan terms, Dalai is Mongolian and Lama is Tibetan – words that offer a historic perspective on the peoples of Tibet and Mongolia as an emblem of their sagacity, judiciousness and foresight.

At one point of history, the Tibetans were regarded as the most fearful warriors in the region as a result of their valour and gallantry. Before the 6thcentury, the Chinese regarded them as 'ferocious barbarian shepherds', divided into small clans which were continually at war with one another. However, in the 7th century, leading these ferocious and heroic people, the famous Emperor Songten Gampo unified Tibet as a great nation from fragmented small principalities.

A society or nation is composed of many classes of people – rich, poor and the middle classes. Some decades back, we could see people of Tibetan origin in the rural areas of Nepal, dirty and unwashed, wearing a bakhhu, looking wild and savage, begging from door to door. It was due to poverty and the climatic condition of the region. As they were poor, they did not represent the culture and tradition of Tibet. The upper class of Tibet is, however, rich in culture with their own traditions, customs and well developed language.

The introduction of Buddhism in the 7th century radically changed the perception and conviction of the Tibetan people. Instead of war and armed conflict for expanding their territory, the people and the rulers of Tibet turned to peace and social harmony. Buddhism converted them, and they turned to peace from their old practice of animal sacrifice and ritual violence.

The Nepali Princess, Bhrikuti, and the Chinese Princess, Wencheng, were instrumental in promoting Buddhism in Tibet. A number of Buddhist scholars from India also visited Tibet frequently and preached Buddhism, and large numbers of Buddhist shrines and monasteries were built around the country.

The emergence of Sonam Gyatso in the 16th century as a reincarnation of Avalokitesvara uplifted Buddhism to a new height. The Abbot of Sera, Drepung and Tashilhumpo Monastery, Gyatso had developed friendly relations with the neighbouring countries and preached Buddhism. Impressed by the name, frame and teachings of Gyatso, the ruler of Tumed, Mongolia, Altan Khan invited Gyatso to Mongolia. Accepting the third invitation, he agreed to visit Mongolia in 1577, seeing it as an opportunity to teach Buddhism, where he was accorded a warm welcome.

The motive of Altan Khan in inviting Gyatso was personal as well as political. He wanted Gyatso to declare him the reincarnation of Kublai Khan, the famous Mongol ruler, Emperor of China, and founder of the Yuan dynasty, in exchange for the offer of the title of 'Dalai Lama' to Gyatso. Khan was offering a 'quid pro quo' just as the Christian Pope, Leo III, having anointed Charles the Great, Emperor of the West, had received in turn the accession of spiritual authority throughout the imperial dominion.

But Gyatso had no such personal interest except the promotion of Buddhism in Mongolia. Gyatso had witnessed blood sacrifice of animals to the deceased as also the immolation of women on their husband's funeral pyre. Grabbing the opportunity, Gyatso demanded an edict from Altan Khan abolishing all forms of blood sacrifices and immolation of women. The edict also included demolition of the images of the old gods throughout Mongolia.

As per the deal, in 1578, Gyatso was consecreated as the first living 'Dalia Lama'. Gendun Druba and Gendun Gyatso were also awarded the title posthumously as the first and second Dalai Lamas. The deal was a great achievement for both Sonam Gyatso and Buddhism. Instead of animal and blood sacrifice, other symbolic rituals took their place. This left a huge impact on Mongolian society.

Within 50 years, Buddhism was promulgated all over the country. This happened at a time when renaissance was heralding in the West to lead it forward from its dark age.

The people of Tibet also saw the advent of an era of social and religious enlightenment away from blind superstition. The edict gave a new lease of life to the Mongolian people. It saved the lives of countless number of men, women and animals that would have otherwise become victims of atrocious cruelty. Today, one can see figures made out of barley flour and butter, called 'torma', instead on the altars when the lamas perform the death rituals.

The irony, however is that most of the ritual performers maybe unaware of the meaning behind the offerings of these effigies. No little credit goes to His Holiness Sonam Gyatso, the third Dalai Lama, for the vision, compassion, wisdom and human sensitivity shown in this regard.

Highlighting such episodes before the public helps to enlighten the people of Tibet. Devoid of contact with the outside world, jealously guarded boundaries, isolated from external influence and the inaccessible geography of the country were the factors in isolating the people of Tibet who developed their own culture and civilisation. In some ways, Tibetan culture and civilisation seem well advanced and well ahead of many others. But little is known so far about the Tibetan people, their culture and civilisation in comparison to others for various reasons.

There are many such events that may help the human society to move forward to civility from darkness. They need discourse and dissemination of such historical events from which they can learn, educate and understand each other and the truth about society.

A version of this article appears in the print on August 1, 2022, of The Himalayan Times.