Maitriya’s timing problem – delayed public denouncements

Khenpo Sonam Gyurme’s public condemnation: Bomjon was always initiating, encouraging and amplifying his most important Sangha authorities to breach ethics and law, and harm many people. Yet, after many years and many victims suffering, he must finally, at least formally, satisfy the need for justice, as the laws of the country an laws of Karma would block his further activities. But to ensure that no real benefit is achieved to any side, he delays his justice to times when it is much too late for the perpetrator to regret and change his deeds, and even more late for the victims to feel any compensation or satisfaction from it. This already limping “justice” comes too late for  those perpetrators, who had been harming not only individuals, but even the basic principles of Dharma (in the traditional sense).

Another trick what he always does, is to denounce the “sinners” for sin which they had not committed, or for sins which were tiny compared to much bigger ones, which Bomjon does not even mention. Thus, the “justice” of Bomjon is like a half-cooked food, indigestible for all sides, and as it comes too late and too much missing the point, is it ENTIRELY USELESS.

lobsang namgyal rinpoche khenpo and pragya feb 2011 mahapranidhanImage: khenpo Sonam Gyurme, Pragyaratna Ghullu and Lobsang Namgyal rinpoche during the February 2011 Mahapranidhana festival, organized by khenpo, on which Ram Bomjon, the celebrated guru, was not present.

Faithful to the above rule, he recently publicly denounced some of the very people whom he used to cause physical, social, legal and other harm to his victims. By now we had already a few public denouncements, that of Darshan Subba Limbu, or another one of Pragyaratna Ghullu (taken down from the website at the initiative of his friend – the website administrator) and recently a long denouncement published on Bomjon’s Maitriya website, denouncing khenpo Sonam Gyurme, a Buddhist lama-professor residing in Kathmandu’s Swayambhunath.

Below is an analysis of this public condemnation letter targeting khenpo Sonam Gyurme, published on Bomjon’s official website Maitriya. The letter is copied below this article for reference.

The other publicly condemned predecessors

darshan limbu bodyguardImage: Darshan Subba Limbu as Bomjon’s “bodyguard”, in fact an attack-assistant (not for defense but for offense) had received  salary for his violent services. Having been picked up as a perpetrator of most brutalities against women after 2012, he knew just too much. He had left Bomjon amid mysterious circumstances and is told to have got residency in Britain. 

Darshan, as this website and other sources inform, had been one of the kidnappers, attackers, torturers of many victims of Bomjon, including Marici, Maata, his family members and victims from later years. But he was not alone: he was doing his “job” together with Dorje (Tamek Tarnawski), Molam lama (Magar), Budha lama (Tamang), Khaiba, Shangbo Dong and many others…

Pragyaratna Ghullu, who played a crucial role in turning villagers and the whole Sangha against Bomjon’s later victim, Marici, by misusing his Theravada monk robe as authority, and claiming a list of lies about her, starting with witch accusations and ending with espionage, was as well not a single persecutor of the volunteer-translator assistant and online Sangha’s manager, Marici: he was allied with noone else than Andrea Good, Bomjon’s sisters, then Kim Nguyen, Ivy Jugoa and others. It is not that Darshan and Pragya would be totally innocent in the extreme harm they had been doing for so long, but it is that they were far from being the only ones involved, and they had been acting solely on the orders of Ram Bahadur Bomjon himself – at his own advice, encouragement, oversight and support! Trusting perfectly that a guru of his caliber must know, what is good and what is bad, and trusting that the victims had been really deserved the persecutions and later, the tortures, these men and women had been acting just as prolonged arms of Bomjon. The main responsibility is thus on Bomjon, who was initiating them to act in evil and cruel ways, ending with criminal deeds.

Yet, the surprising thing is that Bomjon denounces Darshan on his website NOT for torturing human beings, NOT for raping and beating people, terrorizing them during Bomjon’s captivity! He invents some artificial “sin”, which seem ridiculous compared to Darshan;s real sins and crimes: he announces that Darshan was sent away because drugs had been found on his bed, or, recently, because allegedly he stole a few thousand dollars and ran away… Obviously, if Bomjon published the truth about Darshan, he himself would have to face the law, as it would be immediately obvious that iDarshan acted inside Bomjon’s compound as his follower, at his order!

In the case of Pragyaratna (photo second above), he was even not specifying to the public, why did he decided to suddenly excommunicate his long-time dedicated devotee. From one day to another he was kicked out, and Bomjon’s Sangha members were forbidden to talk to him…Instead of thinking about Pragyaratna’s any new crime, we can just think about the fact that he knew too much about the dark world behind the stage of Bomjon’s “holiness”…. Being in the hardcore group of the very inciters of the literary witch-hunt against a human being, who, based on his efforts, had been later held captive and tortured, Pragya knew just too much about the story, and also about the ways how the perpetrators bribed and silenced police and media, trying to hide all the incriminating facts and proofs about the crimes. Yet Pragya acted always in total agreement with Bomjon. It was Bomjon whom, at his fanatic mind, he wanted to get rid of all disturbing elements, like the Westerner Marici was in his eyes.

Both Darshan and Pragya had been but denounced by Bomjon to prevent the truth to come out, and create a public awareness that anything they would share about the dark past of Bomjon, could be considered just a revenge for their humiliation and excommunication by Bomjon! Moreover, they had been told to be a taboo, and followers are told not to mingle with them…As usual, Bomjon masks this goal by some limping, delayed “justice”, hoping to entice those who were the victims of his attendants, that he is a “just king”. Yet, his “verdict” came simply too late, while he was satisfied with seeing the enmity against the victims unfold over the years. That’s why it is unconvincing, and does not bring any compensation to the people who were harmed and the Dharmic tradition of Buddha, which had been defiled.

Justice with senseless delay or the next uncomfortable witness?

And recently khenpo Sonam Gyurme became Bomjon’s target. Obviously, because perpetrators are the strongest witnesses! This move from Bomjon came when khenpo had decided to act in a situation he had been asked to, involving one of the victims of Bomjon. Thus the sudden denouncement of khenpo by Bomjon created a total condemnation of this lama, who was assisting to Bomjon in 2010 and 2011.

But again, in this denouncement there is not a single sign of Bomjon criticizing the real and most crucial sins against human beings, their safety, good name, legality and security in Nepal, in which khenpo had been actively harmful. Instead, Bomjon lists “sins against dharma”, but that dharma which is specifically Bomjon’s own , different from traditional Buddhist Dharma. Yet those times when he hired khenpo and offered him a salary, he did not want anything so much than a Buddhist authority to write down his teachings in the traditional Buddhist way and language! And khenpo did all what he could to fulfill this request.

I am not claiming in this article, that khenpo would be totally innocent, moreover the accusations that Bomjon is listing there, are even based on truth! That is not the subject of my argument. But I disagree with the 1, ways Bomjon is using (to harm a person’s reputation in the public, misusing his own authority as the “Nepali Buddha Boy”, and 2, the TIMING!

An illness caused by bacteria can be relatively well healed when the bacteria still did not spread. If the doctor waits until it spreads all over the body, the healing will be more difficult, prolonged, and in some cases just too late! Similarly, if Bomjon had ever been a spiritual teacher, he would have known that the negative characters and behavior of his Sangha members could have been easily healed when targeted IMMEDIATELY and at their root. As soon as khenpo started to show elements of behavior which was Adharmic, proud, revengeful, evil, ignorant… etc., Ram Bomjon should have stopped the developing of his “moral bacteria” all over his Sangha, by stopping khenpo acting harmfully right in the beginning!

But Bomjon did not stop the harmful behavior of khenpo in time, instead he encouraged him and elevated even more, no matter how much suffering, terror and disappointment khenpo caused to a lot of people, who were under his authority. But who gave khenpo that authority? Of course, again, Ram Bomjon himself! Even when there was an inner revolution, a schism from khenpo, inside his Committee, and even when many Sangha members complained to Bomjon about khenpo, Bomjon did not stop khenpo harming people and evolving his mistakes.

Ignorant about his mistakes, being proud of Bomjon’s good words about him in public (see his Mahadarshan speech!), khenpo lived his life in Halkhoria and Ratanpur as the Sangha’s second biggest authority, and Bomjon’s main current followers like Kim Nguyen, Pragyaratna Ghullu, Tamek Tarnawski, Ivy Jugoa and Mike Leon – all bowed to khenpo as to Bomjon’s chosen leader! Consequently, these supporters of khenpo, many of whom used to stay in his vicinity (Ratanpuri Gumba), had been also enforcing the worship of khenpo on other devotees, even external ones, and caused a lot of conflicts, aggression and breaching of the law.

Below are two public emails of Kim Nguyen to Marici on the ‘Buddha Boy Google Group’ open discussion forum, reprimanding her to be humble and to bow to khenpo, Pragyaratna Ghullu and other monks the way she herself did. This is Kim’s reaction to Marici’s post concerning the threat of Pragyaratna Ghullu about “legal action” against Marici by Ghullu. Kim is here fanatically pressuring Marici to consider khenpo as the authority without whom noone could present anything to “DS”  – Dharma Sangha (Bomjon). Coming to Nepal to support only Bomjon, and as a follower of an inner path but not religious institutes, Marici did not recognize the merely formal authority of khenpo, neither of “bhante” (Therawadin monk) and that’s why Kim and other Sangha members were emotional:

Kims agressive email kIMS other fanatic email

So when Bomjon is denouncing khenpo, should he also not denounce those who were subjugated to khenpo and helped him to harm people and create unnecessary conflicts? Yet Bomjon cannot do this, because he is entangled in the spider-net of relationships with very same people, he needs them financially, he needs them for supporting him by bribes and petitions, he needs Tamek Tarnawski as his attack-assistant, he needs Kim to arrange his trip to the USA… He cannot easily get rid of those who were responsible for creating that powerful khenpo Gyurme in the Ratanpuri area, who was then able to do much harm, gossips and conflicts, as described in the text!

Khenpo’s beginnings in Halkhoria

Guru, Khenpo and Samil (1)Image: Khenpo had been serving Ram Bomjon like his assistant lama, writing what he dictated, organizing the compound, advertising. He lived in the concrete houses behind, which he had built after arriving to Halkhoria and named them “office houses”. After he left in August 2011, these very houses had been used as prison for Bomjon’s victims, who had been locked up in them, usually tied and often beaten. (Photo made by Andrea Good, shared publicly on Buddha Boy Google Group).

Khenpo Sonam Gyurme, before he arrived to serve Bomjon, was a simple, kind and open-minded lama. The more he stayed in Halkhoria, the more he became blinded with visions about a bright future for the Buddha boy, and himself as his promoter. Although I had the unpleasant opportunity to be there when khenpo was translating the Mahapranidhana, and I was supposed to assist him, I can never say that khenpo was evil that time.

He was childish, too young, too inexperienced, and hopelessly spoiled by the Buddhist monastery system, which is so much based on who is lower and who is higher approach. Khenpo was a hedonist by nature, and wearing a monk’s robe was rather a mistake. Khenpo created a kingdom around himself, with child-lamas as his servants, and nuns who were were cooking for him and making his laundry. Everyone was practically deployed to serve khenpo, and Bomjon was hiding in his part of the jungle most of the time. This would have been fine if most visitors were strictly Buddhist like khenpo was, but there were many conflicts with Westerners who came from different backgrounds. Instead of being able to focus on Ram Bomjon, because of whom many foreigners traveled to Nepal, they were forced to deal with khenpo as his “main speaker”. Not everyone liked this…

But khenpo was a jovial, friendly young man, whom one would certainly enjoy for chatting in Kathmandu’s Cafes and steak-houses, and he always generously shared his biscuits milk-teas and knowledge with the Western visitors.. Only that his ways to implement Bomjon’s “new dharma”, had been quite nonspiritual. I was warning the Sangha in my Reports on Google group already as early as February 2011 about the disappointing and often shocking events, words and characteristics that khenpo was representing… Not really computer literate, he was getting his information about my writing from Pragyaratna Ghullu, who made sure to describe it in the most negative ways, adding “facts” which never existed (like that Marici’s writings bring harm to the Nepalese society, she writes badly about Nepalese etc.).

Yet it was always Bomjon himself, who gave that power of authority to khenpo which was soon seen as misused by the Kathmandu monk. Without Bomjon’s endorsement khenpo would have never been able to harm so much and so many people. Bomjon seemed to want just this, it was handy for him to use khenpo as the means. After all, all the negative events could have been easily explained by “khenpo making bad things”, and Bomjon himself stayed “clear”.

Why did khenpo arrive to Halkhoria at all?

Bomjon had expressed his wish in front of Jas Bahadur W. and other Committee members, to bring him a Buddhist lama, an educated person who could write down the “teachings” he was hearing in his visions from his “gods”. Needless to say, Bomjon finished only 4 levels of elementary school… He did not have the literacy and erudition to write prayer books for the Buddhist crowd. He had been asking for a right khenpo lama for years, but every time one was brought to him, he soon dismissed him. Around 5 such khenpos had been already taken and dismissed, at one point also the famous Gyansagar Guru of Dounne. Bomjon was not satisfied with any of the intelligent lamas. Then W. contacted his friends in Kathmandu, and they requested khenpo Sonam Gyurme, who was already quite popular there (according to his own words).

Gyurme did not like the jungle, he liked city life, social events, hot bath, good food and comfort. He was in panic every time an elephant, tiger or leopard made a sound… Yet Bomjon showed great interest in khenpo, and requested him to stay. Khenpo was so dissatisfied in the jungle, that at a few occasions he even prepared to leave! Yet it was Bomjon who was convincing him again and again, probably seeing the great potential in khenpo to cause suffering to a few devotees in the future. He needed khenpo, not for writing the Mahapranidhana, but for stirring up conflicts, enmity, discussions, schisms in his Sangha. One could hardly find a more suitable personality for that than poor khenpo Gyurme… Immature, only narrowly educated in Buddhism, he was not ready to become the main authority above meditators, Tamang villagers, family members of Bomjon and money-greedy followers, as well as Westerners with wider education and different opinion about civil rights…  Of course he also wanted to earn money (just as most Buddhist monks do nowadays), but in my personal experience he was more interested to earn fame: to get to history by being the “Buddha Boy’s” favorite monk, assistant. On his own website he is proudly emphasizing his temporary assignment at Ram Bomjon:

“…in 2010. In the same year, he was offered the post of Director at ‘Bodhi Srawan Dharma Sangha’ Ratanpur, Bara District, Nepal- an organization of popular meditator monk ‘Ram Bahadur Bomzan’ of Nepal who is called ‘Buddha Boy’, a given name by Discovery TV Channel. Where Khenpo collected Buddha boy’s teachings and translated three books.During his one year project of collecting, writing and translating Buddha Boy’s teaching, he successfully demonstrated his abilities of writing, translation and also a presentation skill. On his working period, he also sent the messages of Buddha Boy all over the world and tried to bind all people of different cast, communities, sexes and groups into one sutra of love and kind.”

khenpo gyurmeImage: Khenpo Gyurme was a friendly lama with a good humor, and in his company one was sure to enjoy generosity with tea and biscuits all the time.

Khenpo’s presence was blocking Bomjon in attacks on people!

So if theoretically Bomjon did no like him (is he not supposed to be clairvoyant??), he had all the freedom to send khenpo away the very first day! Such possibilities Bomjon had of course many other times, before khenpo was still staying there, and he never used it. In fact, Bomjon had been already attacking people, kidnapping “witches” and torturing them attacking with sword, already before khenpo arrived. The presence of khenpo was the ONLY time when Bomjon was not free to harm people, and his last attacks were just before khenpo arrived, in 2010 on the 17 Madeshi men. During those times there had been residing also other Buddhist lamas around khenpo, all from Kathmandu, classical, red-robed lamas and nuns. Bomjon could hardly afford to do his favorite beatings and rape-orders, keeping women on ropes and chains, locked up – while there was khenpo there.

Khenpo left in August 2011. Between 2010 and 2011 summer we are not informed about any violent attack on people. Khenpo, a representative of traditional Buddhism, was still a representative of Gautama Buddha’s principles like Pancha Shila, non-violence. He did have many bad character elements, which could be discussed at length, but do other lamas and khenpos not have? And do not other people have? He could have been taken as he was – an imperfect, still immature and not too educated lama, who was not ripe to be the main spiritual authority and manager on the site. It was only after Bomjon elevated him in the public constantly, and gave khenpo many rights and powers, that he started to act erroneously and created many problems and confusion among Bomjon’s visitors. But khenpo was not an evil man, not aggressive and not criminal! While ll those who are attacking and torturing human beings, at the order of Bomjon, and raping them – those should be publicly paraded instead of khenpo.



Image: khenpo Gyurme had invited Tsona Gontse rinpoche to meet Ram Bomjon in Halkhoria in spring 2011. A great social event had been organized in the traditional way. Tsona rinpoche felt very humble and honored to meet Ram Bomjon. We will never learn his opinion about Bomjon’s beatings, torturing women, ordering sexual abuse on captive victims, whether he approved all this from a traditional Buddhist point of view… Rinpoche had ended his life hanging himself in his Delhi apartment on 18 May, 2014

Khenpo’s real mistakes and real sins are not mentioned by Bomjon

At one point khenpo called his monk friend in Hetauda, in summer 2011, complaining that could not sleep for days.. He did some terrible mistake concerning Marici… This news came to me from another lama. The consequences of khenpo’s hate-campaign against Marici in which he was “heartily” assisted by Pragyaratna Ghullu and Andrea Good, had been described in the Ram Bahadur Bomjon Controversy artcile.

Khenpo DID play a huge part in creating enmity against Marici, and fueling hatred against her in the Sangha of Bomjon, but he was not alone. And when Bomjon did not stop him (them) in this, he could have thought that exactly this is what he should do, to get the Sangha rid of “disturbing elements”, devotees who criticized him and other embezzlers… Yet khenpo’s acts had been all  known and consulted with the “guru” himself. If Bomjon disagreed with harming people by gossips, lies, defamation campaign, police reports – he could have stopped khenpo and his allies. But it was Bomjon who was delighted most to see these developments. He was never seen more happy and smiling, when the khenpo-Pragya-Andy trio achieved their goal, also due to the support from Kim Nguyen, Ivy Jugoa and Tamek Tarnawski.

So when and who will publicly parade Ram Bomon, for the extreme harm, unprecedentedly cruel sins, extensive and intensive destruction that he is doing among his own devotees? And is that justice when he leaves out all those Western and Nepali allies who created the atmosphere of a forceful dictatorship of the Kathmandu lama?

Bomjon’s public denouncement of khenpo Sonam Gyurme, which looks like justice at the first sight, but is unconvincing, as it came too late:
Sonam Gyurme Bal Tamang formerly of Jhapa District, Nepal first entered the sacred Tapasya Grounds in the Halkhoria Jungle of Ratanpuri V.D.C. in August of 2010, less than a year before Guru Maha Sambodhi Dharma Sangha would complete His six-year penitential tapasya austerities. After some interviewing, Sonam came under the Meditator’s refuge and was hired to work as Meditator’s assistant with the honorary title of Khenpo. He gave his solemn word to obey and perform his given duties faithfully. Having studied in Gangtok, Sikkim, India at the Nyingma Institute under Kyabje Rigjin Dorje Rinpoche, Sonam was a follower of the previous Path with considerable advanced training in the previous knowledge.

Just as the physical world has its mores, laws and regulations, so does Dharma have its own mores, laws and regulations. Dharma or Guru will not be opposed. This Truth is difficult to comprehend for people who have not undergone true tapas, profound contemplation and extreme austerities in penitential meditation. What were the mores, laws and regulations of the previous knowledge gained from the previous path? How much of it is true knowledge, free of added fabrications? The world may know, perhaps. Before the six-year meditations and austerities a set of worldly mores, laws and regulations had been followed. The Bodhi Path Maitri Dharma (BodhiMarga darshan MaitriDharma) now attained contains a distinct and different set of mores, laws and regulations. And once revealed for the benefit of the world and the liberation of all living beings, all Guru’s actions, deeds, words or even thoughts are within dharma’s mores, laws and regulations, at all times. Dharma is the universe, and the essence that sustains it.

In Dharma, sins may be forgiven only under three conditions: when committed out of ignorance, without knowing, or under compulsion. But for those who commit sins outside these three conditions, there is no pardon or forgiveness, but only abandonment. Should anyone, even dharma gurus, commit the sin of opposing dharma they will never be able to follow dharma again; nor will they ever receive another human life, animal life or even a ghostly life, having completely extinguished their own souls.
When Sonam Gyurme began to work for Guru, he was hired to write a small scripture based on the omniscient wisdom of Bodhi Marga darshan Maitriya Dharma as revealed to Guru for the world’s wellbeing and for the salvation of all living beings in the universe. It was to be part of the coming Maitriya Puja Mahadarshan programme for world peace marking completion of Guru’s long tapasya. In the beginning, Sonam appeared to be faithfully recording the Maitri wisdom as spoken by Guru. But in no time his conduct turned subversive and sacrilegious. He presented Maha Sambodhi Dharma Sangha Guru as a follower of the previous path, offering the old knowledge. Fully intent on destroying Maitri Dharma and to conceal the true Guru Maha Sambodhi Dharma Sangha, Sonam Gyurme filled the scripture with familiar old knowledge rehashed in his own fabrications and needless untruths, turning dharmic wisdom upside down. He resolved to prevent BodhiMarga darshan MaitriDharma from superseding his own old path of previous knowledge.

Further overstepping his authority, Sonam proposed outrageous plans to attract donations. Instead of raising spiritual awareness, he put forward many materialistic projects to incite greed and avarice, guiding covetous persons to focus on selfish interests. And without first reporting to Guru, Sonam Gyurme masterminded the 15-day MahaDarshan Maitri Puja (20 May – 6 June, 2011) giving long speeches on the microphone about the various ambitious worldly projects entirely of his own design. Veering from Dharma, he launched in the name of Dharma a Maitriya School, Maitriya Hospital, Maitriya Mansion, Maitriya Dharma Hall, and Maitriya Global Media turning the massive outpouring of love and faith into an enterprise. To many worldly people these became most alluring opportunities. Believing the projects to have been approved by the Guru Himself, local and world sangha members and followers then collected millions upon millions of rupees.

But it soon transpired that management of these vast sums was becoming seriously corrupt, for when the 15- day Puja was over, none of the many millions collected in donations could be accounted for. Sonam Gyurme and his assistants were asked to give a detailed report to the assembled Committee of all that they had done. Without compliance or informing anyone, Sonam Gyurme vanished one August night in 2011, having subverted the love, trust and faithful devotion for the Guru not only of local villagers and lay lamas and previous lama followers, but also of global devotees and world sangha. In his wake, he left confusion, frustrated greed and bitterness among the rest. He has not been heard from since, and is said to have left the country. In every way possible, Sonam Gyurme had been obstructing the clarification and dissemination of BodhiMarga darshan MaitriDharma by Maha Sambodhi Dharma Sangha Guru causing suffering, torment and anguish. At the same time, he was telling the world that Maha Sambodhi Dharma Sangha was no one special but only another guide of the previous Path, thus fanning doubts and confusion among the world sangha.

Then Guru spoke for the first time at length, and talked to villagers and devotees about the attainment that is Maha Sambodhi and the omniscient wisdom of Bodhi Marga darshan Maitri Dharma. And so the world began to understand that a new era had dawned. Feeling defeated, Sonam Gyurme Bal Tamang went to Guru’s childhood home in Ratanpur and plied family members with false rumours and greedy enticements. He managed to make them angry and resentful, causing a complete break between Guru and family by the year 2011.

The world being as yet unable and unwilling to contemplate BodhiMarga darshan MaitriyaDharma, we herewith make known this dark page from those early years as an example not only of the inexorable, essential nature of Dharma, but also of the irreversible consequence of self-annihilation for those deliberately opposing Dharma or Guru. Sonam Gyurme committed grave errors in leading followers away from dharma into greed and avarice, let alone deception and embezzlement. And in trying to suppress Maitri Dharma and conceal the True Guru he, as certain other individuals and agencies here and overseas, committed the ultimate sin against Dharma itself for which there is no forgiveness or recourse, but only extinction.

Reference links: (video record  of Bomjon’s August 1-2, 2011 public excommunication of khenpo Sonam Gyurme)



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