Martyr’s Salvation


When the Pandavas were denied their share of their kingdom, and several attempts of negotiations and peace talks coordinated by Krishna, Vidura and Sanjaya failed, violence came to offing as a last resort, which turned out to be the battle of Mahabharata. In a closer and a comparative look to the biblical era; Bible says wars are of different kinds, sometime they are even more just. More philosophically, yet convincingly and with assertion, Ecclesiastes 3:8 summons ‘to love has its time, and to hate has its time; war has its time, and peace has its time’. Though war is a result of surmounting sins (Romans 3:10-18), Philippians 4:6-7 calls the believers to wish for good outcome of war and pray for the safety of fighters. Annals of Buddhist mythology, the claimed most pious of all human observance too cannot narrow down on discussion over war. Examples are extra to cite; for instance the Saffron Revolution in Myanmar, March 2008 demonstrations in Tibet and Jathika Hela Urumaya are some classical evidences to depict that violence follows suppression. The disputes surrounding the demise of Shabdrung Jigme Ngwang Namgyel Rimpoche on April 5, 2003 have formed another chapter demanding a powerful lens.

However, history depicts that human race has used violence only as a last resort. During such struggles many people risk their lives. They don’t fear death, rather they face it. They either go through a persecution or suffer death for the people, a cause, a country, or an organization. The Bhutanese struggle for human rights and democracy is no different. Numerous people sacrificed their lives so that their countrymen could live a better life. At this juncture of time we want to remember those people who hold very high esteem in our society because they represent the pinnacle of faithfulness, bravery, dignity and honour to our society. The word ‘Martyr’ comes from the Greek word ’Martus‘ meaning witness. As one can imagine, in a period of political suppression, witnessing would have been extremely dangerous, and as a result, some one might be martyred because he or she refused to renounce an undesirable political system or legal procedure or even both.

Identification and hence recognition of martyrs in the context of our struggle has always remained debatable and therefore at this point, we neither want to verdict a justification for the name list nor do we want to start the fresh debate. Lack of concrete documents, which must have been otherwise evidenced in history, can very well be regarded as one of our misfortunes among many. Our country – a land of immigrants – is occupied by many ethnic groups but ruled by one – has had many counterattacks to the feudal autocratic regime from different parts of the country at different times. Since the subjects were universally illiterate, even if there were dissenting movements, they were rarely recorded and reported. It is not hard to imagine that many have lost their lives unnoticed in history – just because they were more farsighted than the ruling authority and they tried to point out the flaws in the system. However, Pashupati Adhikari, mandal of Lamidara, Samtse district raised the earliest such dissenting voice among the subjects in 1927. He protested against the tax rates for which his land was confiscated, and was physically assaulted and expelled from Bhutan [Dhakal; ibid 135]. Another occasion- as told by our forefathers – that hardly gained any importance in our history is the ’Tong Uprising‘ organised by the Khengpas of Shemgang. Exact date is unknown but comparing the time line with their narration, this should have happened in 1940’s.

Perhaps the first organized political move- documented in history- among the Bhutanese subjects was that of the ‘Jai Gorkha‘ in 1947 [A.C. Sinha in Himalayan Kingdom Bhutan]; when J.C. Gurung and S.B. Gurung, the two mandals from Dagana approached the All India Gorkha League (AIGL), Darjeeling to seek help from them to get politically organized against the oppressive feudal laws. The Bhutan House immediately expelled the Jai Gorkha activists from Emiray block of Dagana district. This was the year when Garjaman Gurung, the Samtse Kazi had to accept his mysterious death. Soon after, Mahasur Chhetri, a resident of Suntolay village, Labsibhotay block of Chirang district approached M.P.Koirala, the then prime minister of Nepal to get help to politically organise following the brutal fate of the Jai Gorkha uprising. Alive in a leather bag, he was thrown down in the Sunkosh River at Majhigaon Village [A.C. Sinha; 2004 pp 171]. In March 22, 1954 the Bhutan State Congress, drawing the experience of the Civil Disobedience Movement of the Indian National Congress, decided to fill the jails of Bhutan by sending several successive batches of volunteers at Sarpang from across the Indian boarder. Several hundred protestors and many onlookers were present at the gate but only a few could enter into Bhutan. A letter with list of demands was handed over to the King. To begin with, there was a little resistance, but in the confused and chaotic situation, Jhulendra Bahadur Pradhan, the Commissioner of Southern Bhutan, ordered the Bhutan State militia to fire on the protesters, leading the demonstrators flying back across the boarder. When the shooting was over, 25 demonstrators lay dead and 17 wounded [Dhakal: Ibid 133-143].

Politically, Bhutan could never remain a placid entity. Devi Bhakta Lamitaray continued to issue inflammatory pamphlets on behalf of head of the Bhutan State Congress until 1980’s. But events in late 1980’s accelerated a process in which a dozens of political and human rights forums were established. One of such kinds and the first in the chronological hierarchies is the Students Union of Bhutan (SUB), a grown up child of the Nepali Literary Society started by Fr. Leclair, the then Sherubtse College principal. The SUB, an informal and underground organization of about 25 activists was founded on March 23, 1988; which took active part in the peaceful demonstration of 1990 providing logistics and human resource. This trend was then followed by the sprouting of several others political and apolitical organisations.

The overall effect of citizenship laws, ‘one nation one people policy’ and a series of other repressive measures and discrimination against its own citizens made the Bhutanese feel like second class citizens in their own country.  This ultimately became the basis that led the citizens to campaign for their rights and freedoms. Notwithstanding the state threat and order, in September 1990, under the initiation of the Bhutan People’s Party, the southern Bhutanese in all the southern districts, organized a disorganized demonstrations protesting against the discriminatory citizenship laws. The government reacted swiftly, arresting their leaders, and closing schools and hospitals throughout southern Bhutan. The protest grew into a movement for full human rights, and eventually into a call for democracy. The result of the demonstration was awfully disheartening and tragic. It all ended in ruthless government atrocities and forced evictions. The after math of the demonstrations was followed by thousands of arbitrary arrests, torture and detentions without trial. Selective isolation of the country, gives neither a vivid picture nor any record concerning the exact number so as how many innocent villagers got tortured and were murdered in dark cells of the Bhutanese jails. Mass expulsion started in 1990 when the government resorted to forced evictions intimidating the innocent villagers through signing Voluntary Migration Forms (VMFs) under threat of torture and life imprisonment.

When Gross National Happiness is a discussion of day, the happiness in Bhutan is inequitable. Certain groups are more privileged than others. For instance, intimidation and apprehension in “democratic” Bhutan is based on foregone conclusion – ethnicity, belief system and faith being central. Followers of Christianity get arrested and tortured just for their inclination to a certain faith, recent example being the case of Prem Singh Gurung. Another horrendous example of a monk, Gomchen Karma from Tashigang who was shot dead in 1997 by a senior government official for his claim of equal religious rights, a tip of ice-berg demonstrates gross human rights violations and more importantly the prevailing impunity.

Evicted from homes, with enormous patience defying the historical and mythological records, people lived in peace and harmony in the refugee camps established in Nepal and many in India for more than two decades. Various stakeholders came in action in an attempt to draw a line of durable solution to our tragedy. None of the strategies appear to have worked to pave a route back home. Dismay, uncertainty and helplessness ensued; the scheme of the Third Country Resettlement (TCR) prevailed.

Indeed, the TCR is not a choice but an alternative. It is not a justice to Bhutanese movement for democracy and human rights. It is not a justice to our leaders who invested energy at their capacity to see democratic Bhutan. Neither is TCR a justice to our human rights activists and our leaders of welfare and social organizations. Above all, it is non-recognition to decades of harsh refugee lives and sufferings endured by more than hundred thousands of our people.

Resettlement shall definitely add productivity and progress in economical and social fronts. However, the reality is that neither our identity nor the inner peace of mind can be availed through this. The losing of struggle to establish democracy and human rights has come heavy to all of us.  Yet, the continuity to take the struggle to a different height, is always unavoidable. Struggle has to keep moving. In between, with time and disengagement, tendency to acceptance of the loss ensues, a well known natural coping phenomenon. We are in a transition phase. Consciously or sub-consciously, the acceptance of loss, disbelief and incompleteness shall get to our nerves.

Nonetheless, despite changes in our lives, our situations and line of thinking; it is our responsibility not to let our struggle die down. Back to our villages with our neighbours together, a home of own, farm around to roam and proud feeling to see cattle grazing is probably robbed from us for entirety. Humiliations we faced in our villages, discriminations we faced in the fronts of progress and opportunities, horrific stories from detention centres, torture and murders however shall hound us. We got deceived. We got expelled from places where our forefathers invested sweat and blood to make homes. We got physically and psychologically tortured because our society was grossly illiterate. Right decision at right moment did not prevail. Our victimized state has minimal or no connection with our beliefs neither on human rights nor with our culture and ethnicity. The primary determinants are the state of low education and more importantly lack of empowerment. So we are setting an example of injustice by losing a battle that should have never been lost.

From the time of revolt of Pashupati Adhikari to till date, the struggle for human rights and democracy stands long and several hundreds of people sacrificed their life for this cause. Time has come for us to recognize their bravery and sacrifice. In an attempt to let out tragedy live alive, to remember our martyrs and their sacrifices and to educate the world to prevent similar tragedy occurring again, Punya Foundation is finally formally established with a slogan – justice through education and empowerment and it is chaired by Tek Bir Chhetri, a personality who was able to establish himself as a founder and propagator of the Bhutanese refugee education at Maidhar, Jhapa in the initial stage of camp settlements.

It is an undeniable fact that shouldering the task of Marty’s salvation through personal initiative would be impossible, and even less significant to some extent. Every Martyr is an institution held above everything, not just limited to the family and relatives. So, responsible citizens need to shoulder all activities related to such prestigious institutions considering the degree of sacrifice for the common betterment of people and systems requiring reformation from them.

The Foundation, established to contribute to make differences in lives of rendered vulnerable, deprived, and victimized people across the globe, would be one of the most prestigious, but equally challenging, institutions for the scattered Bhutanese Diaspora in materialising its plans and operations. However, rising above the atrocities and suppressions, a strong commitment is a must from every Bhutanese to make the dreams of our respected Martyrs come true and create new Bhutan, where every citizen would one day live as a dignified individual.

Dr. Dhakal is a torture survivor. He worked as a schoolteacher in the refugee camps in Nepal, worked with the refugee health care system and later with victims of torture. Engaged in elderly medical practice in the Netherlands, he is the founding director of Punya Foundation. Dhruva Mishra from Virginia, USA has contributed to this article.

(Views expressed in this write-up are the writers’ opinions and don’t necessarily carry the official stance of Bhutan News Service in use of facts, correctness of events presented and relevant statistics. – Ed)


  1. Dr. Dhakal,

    Finally you have come up with a significant proposal. I hope this article will open the eyes of those who are still sleeping in the name of democracy and human rights.

    It would be better if you specify what kinds of support the foundation needs from those in camp. I am happy to be a part of the team.


  2. It is good to know that senior brother TB Chhetri chairs the foundation. I am confident that he will be able to shoulder this great task garnering supports from every angle of life. Bhutanese are sincere and kind by nature, but it does take a long time to make them understand everything. Those who assume to be seniors and educated, they by nature come with quick reactions. But, we should never be away from them since they keep on alerting the mass. General laymen are to be educated first, who will then start teaching seniors. Thank you BNS for spacing such a nicely written piece !

  3. Dear Tek Bir Daju,
    Good to know that you will lead this foundation. I have my full trust upon what you do. Please accept my appreciations and congratulations for shouldering such a great responsibility. I will support from my side. Keep up good works, TB daju.

  4. Congratulation on bringing Punya Foundation into establishment. As suggests by the term ‘martyr’, the common people thinks that the foundation will move on conducting numerous social duties and programs as may be outlined in its mision and vision. To the establishment, if the foundation is for the welfare of all Bhutanese, I have some questions:
    1. When was the establishment of foundation declare?
    2. The idea of Punya Foundation was at first floated in the googlegroups which was followed by some healthy debate over the nomenclature of the foundation. The general people had a hope that an acceptable name would definitely have come through the deliberation in the googlegroups. But that did not happen, all of a sudden, with the same much debated but not gestured name, the foundation has been made public through different manner, why?
    3. The proponent of the foundation had stated(several times)that he wnated to keep the foundation away from the political influence, would keep political figures outside the orbital line of the foundation but in his writeup above, he has described different political movements (political figures)that took place in Bhutan in different time and era, what does he mean, does he mean the foundation’s roles and activities will be a political one in future? If so, is it not wise to urge political parties and political figures to shoulder the task of the foundation? Or is he trying to undermine the roles of the parties and the political leaders? Or is he trying to omit the term ‘martyr’ from the name of the foundation?
    4. It is learnt that the foundation is going to perform salvation/puran in some places. Yes, it is very good to do such a type of community program, but today’s general people are not as simple and uneducated as in 90s. Lots of social transformation has taken place in the community and all sections of the community should be able to well come and accept these transforamtions. Let the punya foundation not become the Bhutan branch of Sewa International or VHP.
    5. Tek Bir Chhetri is an established mass leader, an intellectual and a champion of Human Rights defender. So he knows when and what he should act on. Hope he will speak out his words soon.
    Thank you BNS for providing the space for my comment.

  5. Tek Bir-ji,
    Congratulations for being willing to chair this Foundation. You have good abilities to lead such a Foundation to a successful height. Let this Foundation not be a Foundation of certain section of the community (family, friends etc) but let it be the Foundation of real Bhutanese martyrs. Good luck, Mr. Chhetri.

  6. If this is a foundation is to incorporate all Bhutanese martyrs, why is it named after his brother? One more scented organisation for money trap with possible self centered motif. Though, congrats and good days ahead because it is in the name of martyrs. Time will tell how it goes ahead.

  7. Dr. Dhakal,
    Well organized chronology of facts. And you very wisely quoted as ‘fought a loosing battle’ & ‘ launched a disorganized movement’.
    Somewhere I have wrote about the human settlement trend at Southern Bhutan during the phase of malaria prone situation and its eradication support by WHO, I too figure out Dagapela was the ‘landmark’ to produce the aware-classed citizen. May be you focused more on rights and power part and I looked at migration trend ‘push and pull’ factors.
    I do believe that Martyrs Foundation will unite all the Bhutanese and serve its purpose through the confidence and winning the Bhutanese hearts.
    Congrats and Best Wishes.

  8. Dr. Dhakal took the initiative to get this foundation going. So he named it after his brother. Fine. Rest of you naysayers, live with it. Afu pani gardaina, aru le gareko pani dekhi sahandaina. As for those of you who are already pointing fingers about funds misuse, selfish motives and personal agendas, you need to get a grip on yourselves. Since you seem unable to have some respect for the living who try to initiate something useful, it seems rather hypocritical of you to express opinions on how best to respect the dead.

  9. This a sweet explanation of some sour realities, and a good attempt to snafch Bhutan governemnt’s bone of argument for defying the peoples’ claims. Dr. Dhakal sounds to be fighting tooth and nail to establish this foudation. I can only wish him luck. Our leaders are not that folks, as he may be wishing them to be. Most of them are bogus hooters that trying to make fortune out of the ordinary mass. If they were sincere about bringing any such changes in Buutan, there would not have been so many party divisions, following which the struggle fractured.Is Dr. Dhakal a physician to this?

    To be frank, we have had too many political pundits, and the Movement has had too many touches when them all tried playing it. The Protest Movement lost direction and got infested also as they played the strings their own way pretty long. The infections led the PM to suffering fatally as it could not make it to its clinic, which was Bhutan. Dr. Dhakal’s statements are more irritating to me than they are pleasing. I may have grasped some of his rhetorics mistaken.

    Anyways, “Congratulations”, Tek dai and all other concerned.

  10. Great Initiative Dr. Dhakal.

    Please ignore all bogus who are pointing fingers.
    CK Dal needs pandit, what an immature argument? His families can go where ever they wish to.
    Kalikhola Kailo, have you ever seen anyone in our community who came up with such nobel idea?
    I’m pretty sure you never thought about it.

    Most people appreciate the idea and are willing to contribute.

  11. Dr. Dhakal,

    You made this thing done after all as it is directly related to your brother and family. He would never have come forward if this was generalised, as history of his work to any area are the proof for this.

    Therefore, I don’t know how long will he travel with this name by keeping such a clear and visionary personality, Tek Bir Chhetri in front.

    Tek Bir sir, please see very carefully on your right and left before you start get going.

  12. It is encouraging seeing Dr. Laxmi Dhakal evolve back from what he had stated earlier. His contention “my Dagapela is no more” had rather sparked a fiery controversy among many. I wonder, how hard it might have been to utter such a word, when we know from this article that Dr. Dhakal still has unsuppressed feelings for Bhutan and its people; especially the martyrs. The article testifies that Dr. Dhakal is still anchored to his village ‘Dagapela’ (despite his earlier statement) as his mind ruminates over the peaceful villages and simple folk life that kept the villagers happy; until everything was wrecked hard by some over zealous forces that didn’t want this happiness to be preserved. Dr. Dhakal strongly feels that inequality and injustice in Bhutan has a genesis in its very history and the polity.

    I believe, Dr. Dhakal will continue to make a difference in the life of the Bhutanese people. Appreciate the article.

    Rp Subba

  13. Thanks for comments and more importantly for reading the article. Those of you who doubt on our mission, I don’t blame because last 20 years gave us enough reasons to be suspicious. Name – I understand your frustration. As mentioned before there are 2 reasons; firstly the connotation of name is pious. Secondly, the sublimity follows commitments not to wishful thinking and assignment givers. But, with time, based on our program, we shall appeal you to join us. Lots of appreciations for recognition of our Chairman. To comments of CK Dal, as soon as I receive reaction from GHRD, I shall get back. As this is the authentic explanation than me writing you. These types of characters are unavoidable. RP daju – you are right. I love Dagapela – a place where I was born and brought up. Be it “fiery controversy” or truth, I need to learn to forget it. Unless circumstances force me to do so, I have given up my wishes to get back. I don’t follow the rituals not to speak my hart. Many people, enjoying western life, just for sake of their “leadership” speak with compulsion what their inner self disagrees. This is only the point where we disagree. As someone living in Europe and with no intention to go back, it is not my morality to advocate for repatriation. There is a possibility for all the Bhutanese in the camps, if they wish, to chose for better live. There is a possibility to give future to our children. So, instigation of innocent people in the camps on name of democracy and repatriation and politics, taking advantage of their illiteracy is not my baby. Neither do I oppose those who chose for this option. People may not like my version, as truth is not always palatable. But they shall be bound to remain silent if they take the current course beyond a few years.

    During difficult times and when I needed help, I got it. Unknown people, never to meet humankind, not to imagine place – supported for several years of my living in the camps, education and health. This is the motivation to extend helping hand to those needy and vulnerable ones. Hoping for your solidarity and support!

    Seeking Justice Through Education and Empowerment,
    Lakshmi Prasad Dhakal

  14. I have been reading in Google groups about this Foundation and of course, I was fascinated by this idea of having one common platform of this kind, which can facilitate to show respect and offer floral tribute at least by heart to our great Martyrs of our little but great Nation. I give my round of applause to Laxmi Dhakalji and all the other personalities who have been working behind the curtain to make this happen.

    I felt a pang of sorrow, when I read through some of the comments above. Some people are very negative about this Foundation and were complaining about it’s nomenclature. I think, it is not wrong to keep the name of Foundation of Laxmi’s brother “Punya’ after all,Punya also underwent the same degree of pain and suffering in the hands of most cruel regime on Earth and ultimately he sacrificed his life for the greater cause for the rest of the surviving Bhutanese breathers. We should not sub standardize, the ultimate sufferings made by any Martyrs. If we talk about misuse of money and power then the martyr’s soul will never prevail in peace.
    Oh my Guss, can you imagine the brutal torture and untold sufferings that was inflicted on our community, by the regime. We are not that stock of people who need that extreme coercion to create total chaos in the community, which brought devastating effects in our minds to this date and infect, it will remain a haunting factor for the rest of our lives.
    The ill treatment by the regime should be able to turn in to positive factor from where we should be able to draw hopes, strengths and unity amongst us. And of course retaliate it with wisdom.

    In the meantime, I like to extend my best wishes and congratulations to Mr. Tek Bir dai, for assuming the Chair of Punya Foundations. I wish to see great prosperity and tremendous success of the Foundation.
    I am great fan of this great foundation.

    Wishing you all – a happy holidays.
    DB Adhikari
    Tucson, US

  15. This is a very well written piece by Dr. Dhakal. We should keep track of things like this so that the hissue remains alive. The information is so well structure and well researched.

    I would like to congratulate Tek Bir bhai for taking the leadership role and it is a tremendous responsibility. At the same time it is also a great opportunity to contribute for the lives of those who had given up their lives for the cause.

    Good work both of you and keep up the effort.

  16. Dr. Dhakal,

    Thank you for exposing this idea through BNS. I listened to your radio program last time in camp. Others also did the same. I was touched by many things you explained nicely to refugees.

    Thank you for beautiful article.


  17. Dear all,
    I have seen appreciation on both sides. Yet, we do not know what will be the real out come of the Foundation. Martyrs Salivation program in Bhutanese Hindu Mandir is a choose by friends and close family members.
    Please keep in mind that all Bhutanese are not linked in the puran karikam. Following leaders are responsible for all good or bad outcome.
    1. Birendra Dhakal
    2. Narayan Katel
    3. Guru Pr, Siwakoti
    4. Parangkush Subedi
    5. Pasupati Timsian
    6. Bhim Timsina
    7.Damber Timsina
    8.Tika Timsina
    9.Basu Timsina
    10.Hem Timsina

  18. Dear Readers & Dr. Dhakal; 1st of all I salute & respect all Bhutanese martyrs equally; past to present, who have sacrificed their lives in the battle for human rights & democracy in Bhutan, and you Dr. Dhakal you please learn to do the same!!
    I, with my big group of supporters, have 2 distinct thoughts:-
    1stly, the idea of Bhutanese Martyrs’ foundation is very good! I thank u for this initiative!! BUT
    BUT BUT 2ndly, the name Punya Foundation, after ur brother’s name is very unthankful & unwelcomed! Very narrow mindedness and selfish! Punya Prasad is ur brother but he is all our’s martyr! Every1 knows, u as his brother is affected & saddened more but remember Dr Dhakal there are others also, my own 3 closest relatives also have died for the same cause! Y don’t U name it as “Dhakal Foundation” because Dhakal is Punya Prasad’s surname?? To ignore others U say name is not important but only mission is important! No, name must be appropriate, broad and inclusive to accommodate all. The best name wud b “Bhutanese Martyrs’ Foundation” or “Martyrs’ Foundation of Bhutan”. If not, if you are fool, call it “Punya foundation or Dhakal Foundation” one & the same because both these words are proper nouns referring to same person!! Dr Dhakal, it’s simple, don’t need to explain ur Mahavarat lecture and explanation to persuade people to hide the truth, only thing u need to do is listen to others’ comments and compromise to rename it to make it acceptable, inclusive to all, s simple s that!! Otherwise, u will degenerate so badly that no 1 will like to see u never ever! We have seen many many so-called “thutay netas” vanishing, and so will u!!But its ur gr8 chance to be famous and dear if u make this amendment, its the right time! If not then all will call it a family matter and not support it, so do I and 1000s others! Obviously, Dr Dhakal, hope U r matured and intillegent enough to understand this and consequences but still u are forcefully doing this despite many valuable feedbacks and comments from knowledgeable people against the nomenclature which means u have no quality to listen to others, address others’ sentiment, selflessness, and tolerance and compromising ability for good! U r No.1 ‘ghamandi’! “Dhamilo pani ma machha marnay heru dekhi hosiyarr!!” Dr.Dhakal please dont try to catch fish in muddy water ok, If U are wise please lets go to catch fish together in clear water and lets see who can catch more!! Remember “United we stand, divided we fall.” , U know! Also another selfish mistake:- Don’t only use Dagana people for ur support and for high posts and responsibility! U sud feel shame to approach in such a “might is right” sense in this 21st centuary Bhutanese community, What do U still think sir! Now people are no more like in Dagana in 1990! U left camp long ago and lived isolated in Natherlands as a poor lonly man but Bhutanese refugees have become clever ok! Dont think only u r clever! Many have died Dr Dhakal but the only difference is that you are clever relative of Martyr Punya Prd Dhakal whereas the relatives of many other Martyrs are not educated and aware like U. So u are trying to take advantage of such ignorance of others! Ok, yes if U like U can stick to same name and no one will support, finally end up as a Dhakal family matter, or a personal commemoration of your brother, u’ll lose all ur fame, ur Punya Foundation will die! In this way u r trying to kill ur brother’s name twice!! People will think U r trying to earn and rise by abusing the names of dead people!!
    If U simply be selfless and impartial and change the name for good’s shake, just tomorrow I can collect upto $10000 from my group of people and donate to the foundation so promptly the people will support but if you stay on this selfish mindedness I’ll not support nor most of 98% Bhutanese will!!
    U really need to give-up your narrow mindedness and selfishness and rename the foundation to broad inclusive name, if not U need to be kicked out of the foundation so that the Foundation will flourish as 1 unity for all Bhutanese. But if U still want to stick to ur narrow thinking, you can go away with with handful of village-mates and family-relatives supporters, We will form a massive “Bhutanese Maryrs’ Foundation” or “Martyrs’ Foundation of Bhutan” with massive support all over the world without any discripencies!!
    Long live Bhutanese Martyrs! …Jai!
    Dr. Dhakal jasto “Dhamilo pani ma machha marnay heru dekhi hosiyarr!!” Don’t support! Don’t deserve support!!
    Remember Dr. Dhakal: “United we stand, divided we fall!!”