 In practice, Buddhist societies have not always refrained from war. For example, between 1635 and 1642, the Mongol leader Gushri Khan invaded Tibet, suppressed various warring factions, and placed supreme political power over the region in the hands of the dGe lugs tradition and its leader, His Holiness the Fifth Dalai Lama. In the Song of the Queen of Spring, a text published in 1643, the Fifth Dalai Lama describes Gushri Khan as an emanation of the great Bodhisattva Vajrapāni, and justifies his warlike actions as motivated by compassion (Maher 2008, 186–90). In Sri Lanka, Buddhist monks and rulers have endorsed the use of military force to defend their island, seen as a sacred land and a sanctuary for the Buddhist religion, against Hindu invaders from South India. During the recent civil war, similar justifications were used to defend the use of military measures against separatist rebels, mostly Hindus belonging to the Tamil minority. In general, Buddhist kings in many parts of the world, including Southeast and Central Asia, have called on their military forces to resist foreign invasions.