The Gesar of Ling

The Gesar of Ling Epic

Gesar of Ling by Nicholas Roerich

CONTENTS 1. The Birth Story 2. The Horse race

The Birth Story – I The ruler, Senglon married Gyaza; The great hero Gyatsa Shelkar was born; The Ling people had a grand birth ceremony And the Chinese ruler offered three weapons.

Here is the account of the birth of Sengchen Norbu Dradul – the „Great Lion Gem that Subdues enemies‟. In the lineage of the Mukpo Dong of four mothers, Choephen Nagpo had three wives – Serza, Lamza and Changza to whom were born three sons Lhayag Dharkar, Trichang Pagyeh and Dragyal Bumme respectively. The descendents of these three sons gave rise to the three lineages – the Great lineage, Middle lineage and Lesser lineage of Ling. Of the Lesser lineage, Dragyal Bumme had a son Thog Lha Bum. Thog Lha Bum had a son Choe Lha Bum. Choe Lha Bum welcomed three wives – Rongza, Gaza and Muza. Rongza gave birth to a son, the Common chieftain – Chipon Rongtsa Tragyen who was an incarnation or the human entity of the „Golden coloured Pandit‟. The Chipon‟s mind and intelligence was like dawn that has broken; his skilful methods and wisdom like the rising sun and his speech like a row of planted seeds. The integrity of his actions was like a split bamboo. He was a yoke oppressing the high and powerful and a parent to the humble poor below. He was the leader among all the brothers – young and old; the expert among those assembled at a discussion and the commander of bandits that subdued enemies. Though he was included among those of the Lesser lineage he was respected and esteemed as the Common chief or Chipon by all of Ling. Gaza gave birth to a son Yugyal who went to fight with the Hor and was killed by them. Muza had a son, Senglon who was an incarnation of the „Brahmin Legjin‟. He was outwardly gentle like white Chinese silk and inwardly soft like a ball of white butter. He was warm and mild like the sun in spring and always at ease like a knot of silk. Senglon possessed physical majesty like the rising sun; his pleasing voice was like a well-tuned piwang and his mind was powered by the vehicle of clear light. He was a castle fortress that gathers the dralha; a senkhar – temple for deities, where the werma reside and he was born as the laa stone for the oath bound deities. The Common chieftain – Chipon welcomed Boesa Metok Tso as his wife and she gave birth to four children – an elder son Yuphen Tagyal, a middle son Lenpa Choegyal, a younger son Nangchung Yutak and a daughter Lhamo Yudrol. Senglon took Gyaza Lhakar Drolma as his wife and in the „victorious‟ month of the Female ox year gave birth to a son whose countenance was like the moon. His mind was open and vast like the sky and his actions and behaviour were in accord with the Dharma. He was a poisonous nettle to foes and gentle and pure as white Chinese silk towards his relations. He had the courage of a raging tiger and the powerful ruthless skills of the pale Horpa hawk. Those within his family called him Shellu Nima Rangshar – which meant „Small face of the Selfrising Sun‟. Those outside his family offered him the name Bumpa Gyatsa Shelkar. When he was born, lamas invoked the deities and performed rituals for his life and fortune. His father and paternal uncles said aspirational prayers for him. His mother and maternal aunts sang songs and

danced the dro and so for a period of thirteen days a great birth ceremony and massive celebrations were held. Then the three governors – the governor of the Great lineage, the deity son Namkha Senge, the governor of the Middle lineage, Lingchen Tharwai Sonam and the governor of the Lesser lineage, Chipon Rongtsa Tragyen each offered a special ceremonial scarf on the neck of the hero Shellu and the Chipon said, “O great community of pure deity race; This is the first of the merits accrued within; It‟s an omen of the increase of our power; It‟s the start of auspicious interdependence. Do not let your ears be distracted by other things But listen to this song of mine” and then he chanted in this manner: Lu ala lamo ala len; Lu thala lamo thala len. This day, the stars in the sky are excellent; On earth, the time and sun are excellent; At the time of the three excellents assembled, We offer a birth ceremony to son Gyatsa Shellu. For the birth ceremony, from the Great lineage: Ten yellow pata patterns of gold; An armour of gold with fringes of silk; A gold helmet with yellow victory banners; A sword with silk covered hero‟s handles on hilt; On a tawny steed – a gold bird with soaring gait, Gold saddle, gold bit and gold tail-straps; All decorated with yellow silk of auspiciousness; These nine items of gold as ceremony offer; Keep these in mind, deity race of Ling. Following this, the Middle lineage of Ling made a birth offering of a set of nine items of white conch and then the Lesser lineage of Ling offered a set of nine items made of blue turquoise. They then offered many excellent aspirational prayers. After this Gyatsa Shelkar‟s physical form increased like the waxing moon and when he had grown fully to his complete potential Gyami Chen of China invited the three nephews as guests. The three princes – Prince Nyitri Karchen of Jang Sadam, Prince Lhabu Legpa of Aachen Horpa and Prince Gyatsa Shelkar of Bumpa Dong were each offered a horse, a sword and armour as

principal gifts and a hundred items each of gold, silver, silk and tea and many other articles that were unique and could not be found in the possession of other people. At the presentation he said to them, “O three nephews who will fulfil all wishes, do not be distracted by pleasant predictions but listen to this song. Do not forget the goals but keep this in mind. The perfect speech has three words.” After these words, he chanted this song to the tune of the „Sweet voice of the cuckoo‟: Ala is the way of chanting songs; Thala is the way of summoning speech; If you do not recognise this site, It‟s the miraculous palace of the Lord of China; Such great breadth that can cover the sky; Such mass, a foundation for all-supporting earth; Of these I am the legal owner of China. Give ear to what I have to say: Three steeds – Phoenix, Peacock and Water bird Are the horse fortunes of China in the east; To my three nephews I offer them as riding steeds. One, a fine wall of white conch armour; Two, a blue turquoise armour capable of a thousand; Three, a black metal armour that blocks thunderbolts; Created by divine miracles and not human hands; Castles of life-force, not penetrated by grey blades; To the three heroes – Shellu, Nyitri and Lhabum To banish physical harm, I gift the citadel of life-forces. From the auspicious throne entrance of eastern China Three shang-shang birds were on metal dust bred; The one that threw up the metal dust, At the time of the break of dawn Was forged by the sinpo smith; Was called the sword „Guzi – Dawn of the sky‟; Was beaten like boiling cast iron; Was pounded like boiling tempered metal; Was hammered like flashing lightning; Radiant designs, like ripples of water are present; If grasped attackers are by charisma overpowered; If waved about, mountains of rock are razed to dust; To you – Nyitri Karchen of Jang, I offer.

And then the metal dust that travelled downwards; Was by the smith of powerful Yamshuh Forged in the black darkness of the west; It‟s called the sword „Azi – Burning poisonous manes‟; Its back is like the break of dawn; Its edge is like overcast darkness; Its patterns are like collected lakes; Its temper is like sinpos when angry; Its pliable metal is like applying knots; Waved about it hungers to execute foes; To you Lhabu Legpa of Hor, I offer. Of the metal that remained within; At the rising of the great star of dawn, Was forged by the theurang smith; Its hot cast iron was in a cauldron beaten; Its tempering fluid was the blood of sinpos; Its back so fine, that it attracts the dralha; The dralha‟s radiant complexion is clearly present; Its black blade attracts the Lord of death; The executioner‟s poison fumes surround it; Radiant designs like ripples of water are present; When slashed across the middle of rivers, It‟s called „Wind sword that directs rivers upwards‟; When present in the land of China below, It‟s called the sword „Muzi – the dry miracle‟ Let it be your paternal sword, Gyatsa of Bumpa Ling. The sections of gold, silver and silk And the various other items like tea, A hundred each for festive joy proffer; It‟s a celebration of nephew and uncle meeting. When holding political power over Ling, Oppress the napes of the powerful And protect and support the humble poor; In actions be honest like a split bamboo; Mind and intellect should be like dawn that‟s broken; Skilful methods and wisdom like the shining sun; All equal before the law and protecting without bias; Avoid partiality to one‟s loved ones And never reflect on the size of gifts. May you three brothers live long lives; Bring out your swords together, from their scabbards

And tie your steeds together to their troughs. Keep these words in your minds, you three brothers. After these words had been spoken, in a state of immeasurable joyousness, the three princes, their ministers and retinue, their horses and mules etc. went away happily, each on his own way to his own country.

Chapter II Choegyal, a prince of Ling was killed by Gog, So Gyatsa Shelkar led an army to Gog; Trothung Gyalpo dispatched a secret letter, But it was Senglon that Gogza won.

And

then while Gyatsa Shelkar of Bumpa Ling was away from colourful upper Lingkar in the country of China, Gog and Ling fought a war in which Gog lost eighteen paternal areas. In the end the foolish chipon Choegyal was killed by the Gog. This incident was kept secret from Gyatsa for a while. One day while Gyatsa went hunting he came across a poor family of Ling consisting of a mother and son. From them he came to know of the battle between Gog and Ling and the fact that up to that day the death of the foolish Choegyal of Ling had not been avenged and had been set aside. At the time Gyatsa felt a strong regret as if an arrow had pierced his heart. He quickly went into the presence of the Chipon Rongtsa Tragen at the „Colourful castle – fortress of the sky‟ and said to him, “O paternal uncle, the Chipon and ruler; ‘One, one’s own bad strategies opens disputes; Two, a brainless head and children’s actions; Three, the objects possessed by a habitual thief; Though one keeps secret, are talked of by all.’ And like this adage such are events”, and then he chanted this song: Lu ala lamo ala len; Lu thala lamo thala len.

And then, O respected Chipon Gyalpo, It‟s said, a wise mind is like, morning that has broken; Before morning has broken, observe if it‟s overcast. In the adages of the ancient people of the world: If a minister takes bribes, inform the chief; If plans are released to the foe, to the hero speak; If something’s stolen, to the observant tell; Spoken thus, are the three ways to happiness. Though a male himself secrets away his faults, Words of ridicule are reported by beggar’s mouths. My elder brother, the foolish Choegyal; Remembering him now, my heart winds rage. My elder brother who was to the Gog lost; Now on the enemy, Gyatsa will be his life‟s avenger. For Shelkar who‟s like the white snowlion, Possessing a hero‟s „six skills‟ and well-endowed manes; To violently consume the enemy beast, Surely there‟s no need for the help of cowardly foxes. For Gyatsa who‟s like the ferocious tiger, Possessing „six smiles‟ and well-endowed stripes; To drink the blood of the list of foes, Surely there‟s no need for the leopard‟s radiant designs. I will not stay, but race above to the land of Gog; One, to make nine rounds of avenging trips; Two, to again avenge by drinking their blood; Three, to transform Gog into an empty land; If, I do not stand by these words of mine, I, Gyatsa Shelkar am, just like a corpse. Since Gyatsa had decided to set off alone and there was no way at all to prevent him the Chipon thought, “It will be alright if I do not go to battle this time. It is obvious Shellu cannot be dissuaded. But how can Shellu go off alone without any escorts?” Then he felt that he should speak of various things in the manner below and he sang this song of „Arranging escorts‟: O listen, matchless son, Gyatsa Shelkar, Let your mind be at ease and hear these words. Last year, we had a dispute with Gog over lands And though mediated, it was of no use; Finally, between Gog and Ling, a battle broke out.

Zig-phen, the chief of Tagrong And the foolish chipon Choegyal – the two, And maternal uncle, Denma Jangtra – that‟s three; Not staying put, raced off to the land of upper Gog. Eighteen paternal communities of Gog were defeated; The end result was not fine but of strategic faults; They returned after the foolish Ling Choegyal was killed. Nine rounds of avenging trips, Ling did perform; They returned after all male beings had been killed; The land of Gog into a plain of widows turned. In this way, he related the reason for the fight between Ling and Gog and the manner of the death of the foolish Choegyal of Ling. He counselled that even if it was time for revenge there was need to line up an escorting force of warriors. The next day all the corners of upper, middle and lower Ling were informed. To the nearer ones messengers and to the far off ones letters were sent – of a call to arms and that in three days time at the break of dawn all the people would have to gather at the Ling assembly of Tagthang Tramo – the „Dappled Tiger Plains‟. At that time, Aku Trothung thought, “This Bumpa Shelkar of Ling, though a white snowlion has a powerful grasp; though being a ferocious tiger can certainly grasp beasts at their collars. If he goes to Gog with such a huge army, then although the land of Gog is turned into dust, he is sure to plunder and snatch the princess of Lu Tsugna – the „Jewel headed naga‟ and all the wealth of the nagas and leave a legend in this highland of Tibet for all the future generations.” So after evil thoughts had arisen in the mind of Aku Trothung and he had lined up evil actions in his hands, he considered sending a secret signal to Gog. He then took a notched gold arrow and recited the spell for flight and within the neck of the shaft was the message which essentially said: To Ralo Tonpa Gyaltsen of Gog wherever you may be; The message of Trothung, chief of Tagrong: To avenge the Chipon‟s son‟s death during the course of last year, it has been decided to send a force of seven divisions of ten thousand of the best men and the best horses of Ling with the hero Bumpa Gyatsa Shelkar in the lead. If you wish to fight, I have no interest. Otherwise it is better if you escape to a more secure place tonight. I do not have any more beneficial words than these. At a later period, I have a request for you to fulfill, so do not forget me at that time. Yours sincerely etc…… The shaft landed on the tent of Ralo Tonpa Gyaltsen of Gog and when Ralo read the message he was pleased with the contents. The entire land of Gog fled immediately.

Objects such as the turquoise tent and the naga‟s vase when saddled on to pack horses and mules could not be handled by them and so they were loaded onto the female dri „Horn of good fortune‟ and in this way they fled. While all the people of Gog fled northwards at night to the borders of the Hor tribal lands, the female dri which was a naga animal, returned fleeing back with all the naga articles that it carried. There was a naga girl who was a princess of the naga ruler Lu Tsugna Rinchen – the „Jewel headed‟ naga ruler. The naga animals and articles had accompanied her to Gog. How this had come about is another long story. The naga girl had seen the dri fleeing and so she had attempted to stop it several times but was unable to so. In whatever way the naga girl chased, she was unsuccessful. Then the naga female got off her horse and ran on foot but was not able to catch up with it. After losing her horse she went after the group and though she shouted in a very loud voice as a result of the power of past karma no one heard her. Then she chased the dri herself in the empty lands of Makhok. When she sat the dri too sat. When she ran fast the dri ran in a similar manner. Just when the naga princess was on the verge of catching the dri, she fainted, succumbing to the torture of hunger, thirst and misery. When she regained consciousness and looked around, the dri had disappeared from sight and was nowhere to be seen at all. Then the warriors of Ling arrived in the land of Gog. Since the secret signal of Trothung had been received in the land of Gog, the people of the three regions of upper, middle and lower Gog had fled and only the dust scattered by them remained. At the time people like Gyatsa Shelkar, Sengtak and Denma proposed that they should search for the Gog people. But some others said, “Now, since we do not know where they have gone, it would only be a lot of trouble for all the numerous warriors. It is better if we return.” Then the Chipon made Senglon cast a divination. Senglon divined in the Mongolian way and revealed the outcome saying, “Now if we go the distance of a cup of tea, there is a beauty, that‟s the ambrosia of eyes and the inexhaustible concentrated essence of nectar. There are treasure articles to be obtained like the gem that fulfils all desires. There is no need to fight, for they will come into our hands naturally. Do not unsheathe your swords. Though the notched divination shaft was not dug up, yet in the end it will be achieved through the power of majestic charisma. Such is the outcome of the divination.” After the divination, the Chipon ordered, “Now boil some tea. Let us perform an incense offering to the deities and then leave.” Incense was offered to the deities and the incense smoke covered the heavens and the Chipon remarked, “Today is an excellent day of auspicious interdependence. Since it is the first bandit‟s outing for the hero Gyatsa Shelkar and the chapel of the dralha of White Ling for heroes being Mikyong Karpo – the white protector of men, as soon as the song to call on the deities and for

the dralha to enter one‟s body is chanted the other fierce warriors should strap on the three types of weapons and sit with your spears and shafts in your hands.” The unrivalled hero, Sengtak Adom began, “White man, white steed and white dartru; White helmet, white armour and white silk for back; White spear, white banners and white deity lasso; Ornamented by the nine whites these are.” And then behaving as if coming from among the deities this was chanted to the tune of the „Song of the snowlion‟s haughtiness‟: Lu ala lamo ala len; Lu thala lamo thala len. If you do not recognise this site; It‟s an empty place where the black foe has left imprints; It‟s a site where white Ling‟s strategies have succeeded. If those like me do not recognise me; I am Sengtak Adom, the fox among men. This day of excellent auspicious stars, A first offering of incense pleasing to the deities; Three whites and three sweets as incense materials offer; An incense to attract the Dralha and victory in battle. On this day of excellent auspicious stars, Chief Gyatsa first set forth on bandit raids; The hated foes are unable to bear his majesty; Look! They‟ve gone into the womb of dark earth. After pressing down upon the land of the black foe, Whatever gifts desired, may our hands achieve them; The first good fortune – Dharma of the deities above, May we this day as prized gifts receive; The second good fortune – increase in humans in the middle, May we this day in Ling attain; The inexhaustible wealth and fortune of the nagas below, May we this day successfully achieve; Whatever wished, may they be spontaneously actualised. After these words had been spoken, they shouted, “Ki ki so so lha gyal lo” amidst a great commotion and then went up. Most felt that, in accord with the song of Sengtak Adom they should pursue Ralo Tonpa Gyeltsen.

During this time, although Gogza had run after the dri, she did not have a clue as to where it had gone. Then after abandoning the dri, she wanted to stay there, but because it was a barren, empty place she did not have the courage to remain there. Her mind was filled with sadness and tears came out of her eyes; she rested and fell asleep. At the time, in her dream a little boy dressed in silk garments gave her a turquoise pail filled with milk saying, “This has been sent from Aachen. Now you must run after the dri. Having wandered in human lands the time is ripe for working for sentient beings” and then she woke up. The little boy was nowhere in sight. The turquoise pail filled with milk was beside her. She knew that it was from her father to quench her thirst, so while drinking it she went in pursuit of the dri and arrived at the „Silk crossroad‟ of the land of Gog. It appeared as if she and the Ling warriors had arranged a meeting when they came across each other. The Ling warriors looked and saw a beautiful and attractive girl. Her small bright eyes were like a bee that has been attracted. Her perfect physique was like a bamboo that was growing. The smooth curves and lithe motions of her body were like white Chinese silk. Her hair braids were like a bunch of silk threads. In the eyes of everyone there appeared a girl who left all discontented and distracted with the view and hankering for more. At the time, the chief Trothung Gyalpo of the „Dong of four mothers‟ spoke, “Oh that brilliantly painted girl over there, if the way she has met the warriors of Ling were investigated, various are the many possibilities that exist. As it‟s said in the adage, you are: ‘The auspicious interdependence that was not arranged; The good fortune of wealth that self-attracts without summons’

These warriors of our brothers of Lingkar, Will march over our enemy – the Gog; Do create skilful strategies that will obtain victory. Now dear girl, what is your account? Tell us the truth with your mouth and inner thoughts in accord.” Then the naga girl thought that she should speak without hiding anything as all that had happened was the direct result of past karma and she chanted this song to the tune of the „Fluent melody of the cuckoo‟: Lu ala lamo ala len; Lu thala lamo thala len. Pray to the Three jewels of refuge. If you do not recognise this site, It‟s the „Grove of silk‟ of the land of Gog; If those like me, you do not recognise, I am a princess of Lu Tsugna – the Jewel headed naga; I am an offering for the Lotus born deity of Orgyan;

I am a bride given to Ralotsang of Gog; So I became a queen of Ralo Tonpa Gyeltsen; Today, in Gog territory I was sleeping late; Where the divisions have gone, I do not know; Heard they were going to the boundless Northern lands. I have as naga articles a female dri, that‟s one; A naga tent of blue paper with nine centres, that‟s two; A naga vase with twelve volumes of scriptures, that‟s three; The pack horses and mules were unable to carry; The female dri just managed to carry; While the great community was travelling at night, The female dri with the naga articles escaped; Except for me a girl, none did see, So I alone without help did give chase; The gem granted from my father‟s forehead, Is no different from my own girl‟s heart; I wondered if I could catch the dri nearby; So I got off from my dhowa steed; Without horse, on foot I ran after the dri; Not catching up, into such wrong paths wandered. Among all those that left this morn, Where gone or where going, only I have no clue; Yet I, a girl have not lost my senses; You Ling warriors, keep these in your mind. Since it appeared that she wanted to go after the dri from deep within her heart, from among the Ling warriors the Chipon said, “White Ling came here for a bandit‟s raid and finally there‟s nothing more to achieve. The hero Sengtak‟s „words of truth‟ are acquired through accomplishing them. The attainments of the deities above have been obtained through their generosity. Now it‟s permissible to return to Lingkar. Pleasant stories have been spread across the world.” At this Senglon remarked, “The final result of today is that Aku Trothung has presented me this, as a fee for divining and therefore she belongs to me.” Trothung immediately countered, “I was the first to see this girl. There is no final tradition for things found in empty places. The girl belongs to me.” Then Lhadar of Zuchen Werma said, “Since this is the inner wealth of Ralo Tonpa Gyeltsen, in the end it said to be decided on the basis of power. Senglon is right. This adage is very suitable for the occasion:

‘Words slipped from mouth, by steeds not overtaken; Notched shaft escaping, by hands not caught.’ But leave the naga vase with the twelve volumes of scriptures and the naga tent of blue paper with the nine centres as the common property of Ling. Since Aku has offered the girl and the dri as a gift for the divination, they belong to Senglon.” All the brothers joined in and added, “That‟s better,” and they all were in agreement. Aku Trothung did not know what to do. He thought of saying, “Let the girl ride on the horse” but there was no saddle. So he said, “What‟s there to do?” At this the girl said, “Last summer when I came to relieve my sadness, from that white rock over there, a little boy gave me a gold saddle with a turquoise bit and tail strap saying, „Don‟t take this anywhere. Don‟t show it to anyone. There‟ll come a time when you‟ll need it. Till then leave it here and I‟ll also guard it.‟ So I left it in the cave at the corner of the rock. I forgot it up till now.” Then she added, “I wonder if it is there?” and said she would go and look for it. When she went and looked, the saddle was there just as it had been left earlier. Immeasurable joy and happiness arose among the princess and the warriors of Ling. After this incident, all the brothers shouted, “Ki ki so so lha gyal lo” which meant „May all the deities be victorious‟. The warriors then left for the land of Ling, marching in their proper order. In Ling, it came to pass that whenever the naga girl entered Gyaza‟s tent, it became covered with light. Noticing the beauty of the naga girl and the auspicious signs that accompanied her Gyaza was convinced that from whichever angle she considered an oppressor from above would bear down upon her and so there arose a slight jealousy within her. Aware of the events, the Chipon Rongtsa Tragen thought, “In answer to Gyaza‟s heart which is feeling congested, if only she could stay together with this naga girl then according to the predictions of the deities and the lamas and in accord with the investigations of the dreams and omens of the dakinis, in the future a divine child is sure to be born in Ling. If the child and Shelkar could remain together in one home then it would be a very auspicious sign for the completion of their life-spans. But one cannot speak of these things in this way, for: ‘Thanksgiving rituals for victories yet to be won And naming ceremonies for sons yet to be born’ are meaningless.” So he left his hopes in the state of equanimity. Finally, Gyaza being more domineering said that she would not “remain together” with the naga girl, so there was no other way but to separate.

Senglon provided an attractive little tent and gave whatever was requested of clean and pure objects of daily use. Since the naga animal, the female dri would not give milk to anyone except her, she kept it for herself. The Chipon felt that since she was a wisdom dakini, no matter what was done to her she would continue to enjoy bliss and so he had decided things in this way. She was not allowed to leave for any place from behind the tent of Gyatsa Tsang. Senglon too felt that, rather than continue his relations as earlier, he proclaimed that he had no right over the wealth and estates of Gyatsa Tsang. Also with regard to other items like horses and cattle, it was left to Gyaza herself to decide what she wanted to part with and so in this manner, the mediator separated them. Gyaza parted with a wild mare, a female sheep, a female dri and female goat. The story concerning the celebration of the „Four gated grove of good fortune‟ when brides take over a household arose from this incident. Then the girl bride was named „Gogza Lhakar‟ – the „White deity wife of Gog‟. Some called her „Gogmo‟ or the „female from Gog‟. The naga girl‟s little tent got the name „Dreu-tser Adhom‟, which meant the „Tiny tent of thorns of an arm span‟s size‟

Chapter III From Gogza – the princess of the naga king, Divine prince Joru was excellently born; Before the passage of a single day, The three ‘Black Bird’ brothers were subdued. Then one day when the naga girl went to relieve her sadness at the lakeside, the waters were cool and clear. The noise of the slow movements of garlands of waves and a variety of flowers radiating their beauty created a joyous mood. The naga realms, the enjoyments of the nagas, her parents and close relations arose in her mind and she chanted this song to the tune of the „Great river‟s leisurely descent‟: Lu ala lamo ala len; Lu thala lamo thala len.

The refuges of the Lama, Yidam and Jewels three, Inseparably as ornament of my crown abide. The „Fine beauty of the nagas‟, I am called; Listen, for various events have come to pass; The princess of the naga king below is in human lands, As share to fulfill sentient‟s welfare in high Tibet. The naga princess is attractive, it‟s said; Without owner on empty plains like a mongrel, I roam; Backing of paternal name is an anchor in the ocean‟s depth;

Thinking thus in anguish, my tears stream forth. Whatever „Jewel headed‟ father said, is clear in my mind; Said, “You three sisters are as dear to me as my heart”; Said, “Without thought of distance, I will come.” Said, “Girl, I will place you in happiness.” No stories are there of a father taking up a daughter; It‟s three years since Bejewelled father has forgotten; It‟s three years since I‟ve not heard naga words; Of human lands above, I am unfamiliar. I‟m a female naga without protector and refuge; Wonder if you hear this, River king of golden waters? More words there are of various events like these; Wherever I a girl do stay and reside, Without a chief above, I‟m without a human refuge; For the path of liberation in future births, If without a Father Lama, there is no guide; This body of mine, a support of a dom‟s length, If without homeland and parents, one‟s without an owner. The essence of this perfect story – If my parents at home know this, please provide help; If not from this day after the sun has set, I, a girl will look after myself, come whatever may. Then with a heavy heart she sat with her eyes filled with tears. Immediately the Jewel headed naga king emanated a blue figure and blue horse and pushed himself to the surface of the lake and came forth in front of the girl and said, “Do not be disheartened my girl. It is not that I and the Lama do not have you in mind. I too was sad at parting from you, so how could I have forgotten you. But events are such” and he chanted this song: Lu ala lamo ala len; Lu thala lamo thala len.

If you do not recognise me, I am Lu Tsugna – the naga king with bejewelled crown; I am the ruler on high, owner of the golden throne; By ministers, relations and citizens always respected. If the subjects, dogs and beggars below are not happy, One too has sufferings similar to unhappiness; The father lama Khetsun Sangpo; Whatever acts performing is for sentients‟ benefit. When the power of the rulers above increase, Whatever verdicts passed are the affairs of commoners; Wonder if you understand this, girl dear to my heart? The three princesses that are like my heart; The youngest, the Lama said he would send for; The other two must in homeland reside, I was told. It was not I bejewelled father that requested these; It‟s the power of each girl‟s own past actions; A maiden girl must leave her home for another; To which home to go, the lama has predicted. Whatever articles needed I gave from my crown; Earlier prayers for initial sighting Ling had performed; Although the mother Gyaza does torment you, Son Shellu cares for you, as if you were his own mother. Thoughts of sadness and being oppressed is misery And wishing to flee to a happy place at the edges; That‟s just the foolish imaginings of a youthful maiden; Oh! This amazing play – it was just a joke! This powerful gem of mine, „Norbu Samphel‟; Whatever enjoyments desired and every need provides; Until you obtain a son with power to grasp it, Till then, do not let this separate from your body. Do not be confused, princess that‟s like my heart; In the centre of the limitless fine house– your precious body, Conception of a son – an incomparable lord, is approaching; Till the, accomplish the Lama‟s commands. Within your „Jewel headed‟ father‟s heart joy arises; Before long, the beginning of happiness will be upon you; My daughter, hold these words in your mind.

After these words he gave the gem „Norbu Samphel‟ and went back into the water. At the time, the girl experienced a blissful warmth in her body. Her mind and awareness appeared clear and transparent and she seemed to be able to intimidate with her mind‟s power and charisma. In a blissful state of mind she slept and in her dream a white cloud approached from the south-west and came directly towards her. The Lotus born master from Orgyan placed a golden five-pointed vajra on her forehead and with the „Voice of Brahma‟ made predictions in this manner: Lu ala lamo ala len; Lu thala lamo thala len. Listen, you fortunate girl; The Lama, Yidam and dakinis three; Inseparably on the crown of your forehead hold high. And then, such various events will occur: Although girl you have from your father departed, From me the Lama, you have never separated; Whatever wished for, will be fulfilled. Not this year but the next year; Next year, at the start of the summer month; Time when auspiciousness and excellence assembles; A prince, not human but a divine son; It will be time for him to enter your body. The Lord of all the black heads, he will be; The remedy to subdue the black forces he will be; Counterforce for Hor, Demons and Jang, he will be; Four great fortresses and eight lesser ones – The twelve territories on the borders, Will have a Common chief that‟s like a lion. The supreme form of the son Jigme Dorje; If the time for his birth does not arrive, No benefit is there for his mother to hurry; When time‟s ripe, physique and form will flourish; So until that time comes, cast it aside. As palate butter, the Lama will longevity waters grant; The first mouthful, his father will serve; The first clothes, the nyen will put on; The first ambrosial speech, mother will sing; The first serving of food, by Magyal Pomra should be; The first foe, subdued from the sky will be; Do not forget these words, but hold them in your mind.

After these words had been spoken, the naga girl awoke from her sleep to find her body pervaded by bliss. Since the dream was so extraordinary, she developed an immense reverence for the Lama which she had not felt earlier. Then on the eighth day of the Sakadawa month when she slept at night with Senglon, she dreamt of a man in an armour of gold who was good looking and attractive. In a state of inseparable affection for the man and together with such feelings as joy and bliss, she dreamt of sleeping with the man. As dawn broke, a vajra and light rays appeared on her forehead just like the Lama had placed. Rainbows flashed. The brilliant lustre and other such things dissolved into her forehead and her body was filled with a joy and bliss that had not been felt before. Then she woke up. At the time, the man in gold armour, the nyen Gerzoh, with Senge Norbu Dradul as the main figure, the dralha and werma, in an inseparable blaze of sun and light rays blessed the boundless mansion of the naga girl‟s body. Then she remained in a state of one-pointed concentration in spontaneous great equanimity for a period of nine months and eight days. At the time the Thirteen deities of the Gurlha, the Twelve Tenmas that protect Tibet, the Glorious protectors of the heavenly abode and such like guarded and protected Gogmo throughout the six sessions of day and night. Some people could hear from Gogmo‟s little tent songs and dancing at night. Some saw flashes of rainbows continually above and below the little tent and heard sounds of various musical instruments. In Shelkar‟s mind there appeared in Gogmo‟s tent a Dorje Woebar – „Shining vajra‟ that was consecrated by the Lama and such like. In general all the people like the Chipon of Ling experienced many amazing omens. Behind Trothong‟s place a tree arose. It was so heavy with flowers and fruits that it could not be shaken. In the home of Tagrong, a thousand petalled poisonous blossom bloomed and on it a shower of gems rained down and filled the upper, middle and lower Ling. Such were the omens. It illustrates: ‘Although earlier one’s mind is slightly uncomfortable, In the future it will be like the birth of Nyatsa Aten.’ This means that it is an omen that all the earlier evil plans of Aku Trothung would later lead to his befriending Joru. Then on the fifteenth day of the „victorious‟ month in the year of the Tiger, Gogza‟s body felt light like silk-cotton and transparent within and transparent without as if untouched by obscurations. On the third day just as the sun rose, heralded by a white light on the mother‟s forehead like that of a shining moon, a white man with a khyung‟s head, grasping a white spear with silk suddenly appeared saying, “ Mother, I am your first share of sons. I do not possess the coarse substantial form of sentient beings. I am a guardian of the White helmeted one above. If making offerings, the three foods proffer. I am the elder brother Dungkhyung Karpo – „White conch khyung‟. I am

inseparable from the body of the being of Ling.” He then remained in space in a flashing rainbow light. Immediately, the divine child Nangwa Woeden or „Vision of light‟ in a blaze of rainbow light spoke for the first time in the intermediate human realms and chanted this song: Lu ala lamo ala len; Lu thala lamo thala len. If you do not recognise this site, It‟s called „Ling – Sight that arose from prayers‟; If you do not recognise me, I am called „Deity child, pleasing to the ears‟; Now listen to what I have to say; Me a deity child, by the deities appointed; Thought of conquering southern Zambuling; If not ornamented by strong and powerful ministers, Will be bullied with “Beggar‟s child” and “Chief born alone”. Me a deity child, as chief of humans appointed: One, a land for chief of widespread power to be attached to;

Two, a minister that can accomplish all tasks given; Three, community of subjects of the ten virtuous laws; Four, relatives that will always support and look after; Five, a treasury of whatever enjoyments are required. Pray tell me all, whatever great or small gathered; If these five joys have been assembled, Me a deity child will not remain, but will come; Kind mother, these words in your mind hold. After hearing the self-sounded words of the unobstructed vajra , in a state of immeasurable joy, the first doors of auspiciousness and enlightened activity were opened by Gogmo with this song chanted to the tune of the „Happy song of perfect grace‟: Lu ala lamo ala len; Lu thala lamo thala len. Listen deity child, don‟t let your mind stray; From the cold entrance of the mines of the nagas below, The gem that provides whatever one desires Produces a shower of wealth and enjoyments; No chance of being left without those in need.

On the treasury of the power of great chiefs, Subjects of the land naturally turn their thoughts; Without a community who would be titled „chief‟; What‟s called the „quantity of ministers and subjects‟ Is but the size of the „extent of the chief‟s skill‟; Wonder if you know this, divine child of Gogmo? After singing this song, the mother replied to the son‟s song. Then she gave detailed accounts of the origin of the country, the fierce warriors of Lingkar, the size of the community of subjects, the reasons for relationships, the treasury of wealth and enjoyments and so on. Then she said many excellent prayers for the future. Then without any pain or trouble, a little child of about three years possessing three eyes which were large and bright, came from the mother‟s womb and sat on her lap saying, “Kind mother, I am the second of your share of sons.” Immediately the Lotus born master granted an initiation and fed him longevity waters and palate butter. Vajra armour that frees from physical fears was ordered. The Jewel headed naga king served ambrosia. Magyal Pomra offered food with a hundred tastes. Gerzoh, lord of nyens, clothed him in coloured silks. Again after that, from her heart, from within an egg like swirling, spherical blue light appeared a little boy of human body but head like that of a snake who said, “Kind mother I am the third of your share of sons. I do not possess coarse substantial form. I am the guardian of the „one above with back of white armour‟. I am the younger brother Ludrul Woechung –„Naga snake, Little light‟. I possess innumerable naga attendants. If you make offerings, the three whites proffer. The inseparable clan deity of the Being, I am.” After saying these things, he flew off into the sky in a blaze of light. Again from her umbilicus on the tips of light rays a white girl with a red radiance dressed in a coat of vulture feathers appeared saying, “Mother, I am your fourth share of offsprings. I do not possess coarse substantial aggregates. I am the dralha that guards dhowa steeds. I am called „Singcham Thale Woekar.‟ If making offerings, serkyims of ambrosia proffer. The place of attraction should be the chipped pieces of the ear tips of the „All knowing lord of dhowa steeds‟. The shavings of the lamp that makes clear is the inseparable body deity of the Being” and then Singcham flew off into space. At the time the Lotus born master chanted this song of the „Prayer of Auspiciousness, with the words of truth‟: Lu ala lamo ala len; Lu thala lamo thala len. You, child of deities thus born among humans, are Indistinguishable from the „Three Protector families‟, Representated by, a garland of jewels, A mirror – a house of light of existence And a five pointed crystal vajra – these three that have,

Spontaneously assembled as ornaments of the Being. May auspicious peace appear, in the world. In order for the Being to work for sentients, Are nine mistakes of demons, the result of evil prayers. Of the fire element not burned, Is the deity of fire – Red tiger, that‟s one And reincarnated werma – Tigress snake; Of the water element, wind deity – Turquoise dragon And reincarnated werma – Golden fish; Of the iron element, wind deity – Great lion And reincarnated werma – White kidneyed eagle; Of the iron element, wind deity – Great lion And reincarnated werma – The White lion. Crossing plains of fire and fordless rivers; Bags of wind and demon weapons – from the four Refuge be, wind deity – The eight wermas; May these be assembled in the Being‟s form. One, a sword that will take the life of the enemy; Two, a spear of three elements that subdues foes; Three, the lasso „Black snake of nine doms‟; Four, the bow „Wild horn that swirls‟; Five, the deity chapel of ninety nine shafts; Six, the sling that rotates a thousand boulders; Seven, the axe that splits vajra rocks; Eight, the playmate – little crystal knife; Nine, laa stone to which oath bound deities are attached; In order to sever the life of the foe without loss Are the nine self-produced weapons of the Dralha. May these assemble in the Being of Ling; May auspicious peace, appear in the world. Like the insides of a great lion is Makhok, Piercing the interiors above, land of India enter; Piercing open space below, land of China enter; By humans with form, will be disowned; By elements without form, areas will be held; After attaining seven years and more, With conduct of hiding and not displaying powers May the unclaimed lands be conquered; May the formless be vanquished and bound to oaths; May auspicious peace, appear in the world.

The four great fortresses and the eight lesser ones; The twelve entrances to the fortresses; May the miraculous Being open them; May their wealth finally to Tibet reach; May foe tribes to deity tribes be converted. This incarnation of me, the Lotus born; None can in this manner differentiate; To voluntarily take up the suffering of sentients, I the Lotus born one have emanated; With prayers that whatever wished may be accomplished, May auspicious peace, appear in the world. After these words were spoken, the deities created sounds of musical instruments, brought down a shower of flowers and set up a tent of rainbow lights. At the time the Lotus born Vajra guru offered the deity child the name „Gesar Norbu Dradul – the Supreme Being of world‟. Whatever there was of the amazing and extraordinary omens of excellence they remained temporarily hidden because of being pervaded by the secret sign. In the meanwhile, the three metallic „Black Bird‟ brothers in whom were the laa or life-essence and life force of the entire family of demons, had created their home in gaps and crevices of mount Sumeru. At times they appeared so massive as if able to shake the ground. At times they appeared as small as a thumb and went about being the support peg of the demons of the dark side. Each passing day they wandered the earth and were creating obstacles for the life-span and life-force of the dharma practitioners. What the eyes of ordinary beings could not see was that the dralha and werma of the white side had summoned and attracted them to intermediate space and so making them powerless caused them to soar in circles. At this time, Gesar of Ling knew that the time to subdue the demons had come. So without being seen, he emanated a bow and shot an arrow into the sky which brought down the dead bodies of three „Black Bird‟ brothers onto the ground. During this incident, he had sat naked on a rock. On the rock, the impressions of the thighs and buttocks of a three year old child can still be seen to this day. It is renowned as the „Site where the „Three Black Bird brothers‟ were subdued before becoming a day old.‟ That same day the female dri, the female sheep, the mare and the dzomo gave birth to a calf, a lamb, a pony and a hybrid offspring respectively. That wasn‟t all, for on that day, from the heavens it thundered and it rained down on earth a shower of blossoms. Many amazing omens like the setting up of a rainbow tent occurred. Moreover, all the tips of the rainbow pierced the

roof of Gogmo‟s tent and so some doubts arose in Gyaza and she went to Gogmo to see for herself. To her surprise, in Gogmo‟s lap was sat a most beautiful and attractive boy that had been born. Although Gyaza was hesitant as to whether all this would lead to joy or sorrow, saying, “I will go and take this little boy to Shelkar,” she took the boy in her lap and went off. Gogmo too went after her. As soon as Gyatsa Shelkar saw the boy he was overcome with immeasurable joy and happiness and asked, “What is this?” Gyaza replied, “Last night this boy was born to Gogmo. I do not know whether it will be beneficial or harmful.” Shelkar took the boy in his lap and exclaimed, “O what joy! Now, my wish has been fulfilled. May all the enlightened activities of this younger brother of mine be swiftly accomplished. Although born just this day he has already attained the size of a three year old. In the lineage of Mukpo Dong so far, not humans beings but deity children are born. Feed him the milk of the white snowlioness. While there are there are many stages to the development of wings of the Thangkar vulture, it appears that the khyung bird here has already attained the „Six skills‟ while in its egg. I have no doubts that whatever we two brothers do, will be fruitful and additionally it is like the saying, ‘Two brothers in accord, is a hammer to pound foes; Two mares in accord, is a stimulant for the rich.’ Now he needs some clothes to wear and he needs clean food that is of the three whites.” He touched his forehead on the baby‟s and then put him down. Gyatsa Shelkar was filled with happiness which was reflected in the immeasurably joy in his demeanour while Joru just remained sitting still. Gyatsa remarked, “I will allow myself to temporarily name him Joru.” He offered food consisting of the three whites and silk clothing that was smooth and comfortable and at the same time well-fitting and his heart remained at peace. To Gogmo he said, “Bring up this boy of yours in an excellent manner. There are clear signs that no one will be able to create obstacles for him. Certainly even my dreams have been excellent. Therefore we must inform the Chipon and discuss as to the birth ceremony, song chanting, dro dancing and other such activities which all the people of Ling must perform together. There has never been an instance when a son born to the chiefs of the upper, middle or lower Ling has not had a birth ceremony celebrated. Since this is at a time and situation different from the others, we should not follow the routine local traditions. Even you my girl have come to human lands with a great purpose. If you have any special dreams which state that a certain thing is required, you must inform me” he told here and then left.

On the evening of the second day, Trothung had a number of inauspicious dreams and hearing that Gogmo had given birth to a son he began to think and felt uncomfortable in his mind. The two, Gyatsa Shelkar and his servant Midar Taklu went before the Chipon. Then Gyatsa Shelkar, before he had spoken to anyone in Ling regarding the birth of Joru, gave this account in song: Lu ala lamo ala len; Lu thala lamo thala len. Gyatsa Shelkar I am; This day I bring good tidings for you; This is the first one, gifted to the naga mother; Wondered if it was a deity child and prayed; On the fifteenth an outstanding deity prince was born. The size of three years, he has attained; One, what ritual prayers are we to offer? Two, when must he be presented before the people? Three, what special plans for body and livelihood? What was required I could not decide? Therefore regarding my thoughts about This little son of father Senglon and Gogza‟s prince; This if recognised, was appointed by the deities above; This is the younger brother of me, Bumpa the chief. If Ling brothers are teased, Bumpa feels regret; If you Lingkar in general, do not honour him, I, Bumpa thought of a throne ceremony for him. The Lesser lineage greatly respects the governor; I, Shelkar have been among the ministers from the start; Though well endowed by wisdom through mind‟s skills, Have not been appointed chipon but am self accomplished. A certainly suitable private minister of Dong Bumpa Is the prince of Dentri, maternal uncle Jangtra; More than that, among the brothers of the Lesser lineage, Are matchless warriors in fine formations of the tigress. No need for the added assistance of White Ling; Thought of bringing southern Zambuling under our power; Consider if it is so and give thought Chipon; Brother Chipon, hold these words in your mind.

After these words had been offered in song, the Chipon of Dong – Rongtsa Tragen thought some more and then unravelled the „Predictions of the creation of reality‟ by chanting this song to Gyatsa Shelkar: Lu ala lamo ala len; Lu thala lamo thala len. This site is called the „Fortress armoured Chipon‟; Shelkar, do listen to this Chipon‟s song; Though told to listen, it is not the teachings of Dharma Yet below I relate an accurate account. One, the original texts of the world of Dong; Two, the predictions of the Lotus born deity of Orgyan; Three, the mistaken dream of me, the Chipon; Four, the arrangement of excellent auspicious signs. Through the power of merit, divine prince came to be; But in the adages of the ancient people, ‘The clear fluid of molten yellow gold Will not stick on the horn of stone.’ The prince appointed by the supreme deities above, If brought forth by relatives in grand ceremony Will not be the esteem of unbiased beings. This divine prince of Gogmo who hails from Dong, Unless sitting on the golden throne through miracles, Even if left alone without honouring him; His power, the powerful will go ahead and assume. No need for the shoulder support of father‟s elder brother; Granted, Dong‟s Lesser lineage has not forgotten paternal Descent; Else this grandstanding of the Lesser lineage And this collection of the best warriors, ministers and chiefs, Though there‟s no thought that they cannot overcome foes; Hold fast onto mother Gogmo‟s divine prince that‟s been born. Perfect plans will come after freedom is won; Have no fear in mind, for I have obtained confidence; Though work postponed, do not be afraid. Until the prince attains the age of twelve, Whatever he does, we must but follow on; No need for counsel on what needs to be done.

The tribes of enemy demons will certainly be defeated; Though status exchanged, no problems will come; Chief Shelkar, let your mind be at ease. As for me the Chipon, my mind‟s at peace. Chief Shelkar and relations, sit on the golden throne; I, the elder brother will be the shepherd of minds; Minister Denma will lead the forces in front and Ling‟s Fierce warriors will be arrayed in Tigress‟ face formations. Such actions have been appointed from the past; Now it will not be long for the sun of happiness to rise; Bumpa, hold these words in your mind. And then after having detailed discussions and counsels regarding matters within and without, Gyatsa Shelkar returned in a very pleased state of mind.

Chapter IV With the birth of Joru in Ling, Chief Trothung nursed thoughts to harm; Happy Joru with the powerful strength of the pure,

Defeated the deluded meditator – Gompa Ratsa. When the divine prince Joru was born in the lap of Gogmo amidst dreams of excellent omens Trothung thought, “This year my own dreams and all the indications and signs in the high lands of Tibet have been questionable and these have been both good and bad in appearances. Moreover in Tagrong – the Tiger valley, there has been only evil portents. In the lineage of the Choephen Nagpo, since the golden son, Lhayag Dharkar there has been in the Great lineage nine sons. Even now, apart from common plans for all the three – great, Middle and Lesser lineages, I have no private plans for my own benefit. But since the birth of Bumpa Shelkar there the controls in the land have become much stricter and more oppressive. Also Nyibum and Anu Pasang from the Middle lineage – these three relatives have been supporting each other from behind. The Chipon Rongtsa Tragen being highly deceptive person and since his two relatives are still young in years, he has been afraid to go against whatever Bumpa has said. But the real truth is that as a result of not knowing one‟s strategies one becomes confused.

Now the father of this son of Gogmo is Senglon. This son is a nephew of the „Jewel headed‟ naga king. His aunt is Goecham Karmo – „the Wild lady in white‟. The mother too can call on the deities and order the nagas and has paternal relations with the nyen. It‟s said on the maternal side, she related to Lama Orgyan Tadag. Whatever happens there is no certainty that this boy will not turn to be like a half man and half spirit being. Therefore it is better to destroy the fire when sparks are small.” Before the third day, Uncle Trothung or Aku Trothung as he was referred to in the Tibetan language, rode on his horse and went to Gu Gu Rok fortress in the morning. He took a large and delicious bulu cookie of white butter and plenty of the items of the three whites like honey and jaggery. In the eatables he added the Chinese poison Yumo Dukgyel which he took to offer the deity prince instead of palate butter. At the crossroads of Chisug – „Heavy hooves‟ he went before both the mother Gogmo and her son, “Oh how very joyful! This boy born to Gogmo is Uncle‟s nephew. Though he‟s only three days old he has attained the size of three years. Of course Dong Mukpo‟s lineage has to be like this. If Uncle offers palate butter, there is nothing better for power. When we need him, where is this Chipon who‟s internally lethargic? In the worldly adages it‟s said, ‘When cold, clothes are weightless; When hungry, food has no nutrition.’ This seems to be true here. Even though I am the Uncle, I did not hear of the event until today. I have brought all this clean food from Tagrong to offer as palate butter.” Then the boy ate all the stuff like butter and thue – a Tibetan cake made of dried cheese powder and sweeteners, till there was no remainder left over. Again Aku Trothung thought, “Except for this child, none can digest this stuff. Even adults cannot digest all this. Now what way could there be to cause a person‟s death?” While Aku was considering things in this way and sitting happily, Joru collected all the poison together on the tip of his finger and brought forth the black liquid out on to the ground. Seeing this, Trothung came to realise that poison could not overcome the boy and he reflected, “Since the mother is a naga he must be a bundle of poison. Therefore it seems poison is unable to harm poison. Now in the open valley of Chiphu Draknag – the Black Rock cave of Chiphu, is a sorcerer of the Zhangzhung Bon cult called Amnye Gompa Ratsa who is meditating and developing his powers. He has violated the teachings of Tonpa Sherab and has wrong views about the Dharma of the Lotus born. With negative aims he practices the path of the development stage in a mistaken way and has befriended the entire „Eight classes‟ of the black forces. Practicing his dharma during the day he severs the thread of the life-forces of the Bonpos with his powers. At night engaging with the powerful demons like the mamos he robs beings of their laa or life-essence. Earlier the Amnye said, „Whatever hopes you have, if you entrust yourself totally to me, I can kill all in large numbers.‟ Now if I go there, it will be easy,” he thought and

so he said to Gogmo, “This boy is so pervasive that it‟s difficult for the sky to cover; he‟s so curled up it‟s hard for earth to close upon. Since this boy has not so far received any Long life initiations and such like at all, now let‟s invite a lama and request him to grant a Long life initiation. Such things like gift offerings, I myself will provide. Now spread out a clean rug in this house” he ordered and then Aku Trothung was on his way. When he went to invite the sorcerer at the Black Rock cave in the open valley of Chiphu, that evening Amnye Gompa Ratsa was bringing out ritual cakes that had been constructed to repel opponent forces because he had been having disturbing dreams. Trothung of Tagrong – the Tiger valley, offered prostrations to Amnye and sang this song regarding the way to get rid of the boy Joru: Lu ala lamo ala len; Lu thala lamo thala len. If this ground and site you do not recognise, It‟s the Black rock in the open valley of Chiphu; It‟s the meditation cave of Amnye Gompa Ratsa. If me the chief you do not recognise, I am called Trothung of the „Four mothers‟of Tagrong; I am the lead shepherd of the „Boiling lakes of poison‟; I am a patron of the Swastika Bon. And then, I have this request to make; Among the many of deity lineage in Lingkar, The fatherless demon child Joru has been born; Though given black poison, he did not die; To be rid off him, I have come to you for help. In the lands of the colourful community of Ling, The status of chief Trothung is higher than the sky; To oppress from above, Joru has been born; If the disappearance of Joru is not performed, It‟s certain chief Trothung will not be at peace. Lamas and chiefs of Ling to suffering will be attached; Isn‟t it so, powerful sorcerer Ratsa? The reasons for swiftly liberating Joru: First, it concerns the life of the lama; Second, its concerns the strategies of Tagrong; Enemies when small are easily subdued; No need for swords, with sling and stones and hands kill. I, the cherished wealth of Tagrong Tsang, Have the „Bag of good fortune of nine breasts‟;

It‟s not man-made, but the work of spirits and deities; It‟s the treasury that fulfils all desires; To you, O lama I will make an offering; Bon Amnye, hold these words in your mind. In this way he offered this song of deception and lies. The lama wondered about numerous things and thought, “Whatever it was the signs and dreams of yesterday morning and night were not good. Especially when one investigates last night‟s dream it seems undoubtedly to be a time for one‟s death. Therefore since it will not take more than three days to do the job whatever one does is suitable in the present circumstances. The powers of charisma have still not ripened. The lungta period has not exhausted. My sorcery can reduce even diamond rocks to dust. If one can even bring down the southern turquoise dragon to the ground, what is there that one cannot overcome? But what Tagrong offered is a great evil tantra and so I must obtain it. But to acquire it, if one does not talk of a fearful situation that is difficult overcome, it will not be considered sufficient for that great wealth.” So Amnye Gompa Ratsa began, “O Trogyal la, chief of Tagrong. Chief Trollu, I will not consider your orders.” The Amnye continued, “I do not have the courage to reply or refuse you. If told to accomplish the task, it is difficult to accomplish. For example it is like, ‘Into the mouth of the brilliantly coated tigress, The thoughtless child stretches out his hand.’ For the task of getting rid of the demon child Joru, the offerings to the deities and guardians are rather meagre” and then chanted this wrathful song to the tune of the „Wailing of the she-wolf‟: Lu ala lamo ala len; Lu thala lamo thala len. This is the site of the Black Rock cave of Chiphu; The site where true attainments are granted; The site where demons and theurangs are vanquished; This is the meditation cave of Amnye Gompa Ratsa. So chieftain of Tagrong – the Valley of tigers, Listen for I have this to say; According to your words, Trogyal of Dong, You claim to have come for Amnye‟s sake; But your thoughts are focussed on the Tagrong tribe; Just listening you will not hear; with gifts you‟ll know.

This nasty boy of mother Gogmo; If he truly is, my executioner, I will not go, for life‟s end leads to sinpos; Me a solitary Amnye, I can even flee. Without knowing the quantity of gift offerings, No need is there to place naked life as a target; Chieftain Trogyal, hold these words in your mind. After these words, chief Trothung prostrated and said, “In between the two, heaven and earth, there is none you are not capable of, so today you must go. Kill Joru and of course I will offer you the bag of good fortune. On top of that the „Poisonous boiling lake‟ of Tagrong will provide for your livelihood through summer and winter without break. Your witness is father Bum.” The Amnye lama too agreed saying, “Now I will go to accomplish the order of the chieftain of Tagrong. This night let‟s see if we can acquire the life-force of Joru. Now go. Tomorrow I will come directly to Tagrong. Do not forget to repay my kindness. Keep these words in your mind.” The chief of Tagrong said, “Alright” and then left the place and went back. Aku Trothung went to Gogmo and lied to her saying, “Today I had planned to go to Lama Kunga but arriving at the Black Rock cave of the open valley of Chiphu, I came across Amnye on the road and he did a divination. He said, „there will be an obstacle within three days‟. Now since he had much gratitude for Shelkar and Joru he said that he had to go to protect them. At the same time, I requested a Long-life initiation from him.” Trothung thinking that his plans would not take more than three days went away from the place in a hurry. In the meanwhile, the infant Joru spoke to his mother Gogmo, “Mother, today the time has come for me to subdue Amnye Gompa Ratsa. Please bring me four pebbles.” She offered him four stones and placed them in his hands. Joru then took the four pebbles and placed them on the right, left, in front and behind. Then the elder brother Dungkyong Karpo, the younger brother Ludrul Woechung, younger sister Thele Woekar, the lord of nyen Gerzoh Chenpo, the dralha and werma and the „Nine brothers‟ etc. really assembled in the „tenkhar‟ – the deity chapel with their helmets, armour and weapons. Focussing on his own retinue of support as if they were a pebble he became absorbed in them and remained in this way. As for Amnye Gompa Ratsa, he set forth from his meditation cave and when he came to „Three Nooks‟ he produced a single “Phat” sound which caused all the deities in the sky to disappear. The elder brother Dungkyong Karpo surrounded by the nine hundred with white conch armour remained indistinguishable from the pebble and Joru remained unharmed.

Again when he came to another corner, Amnye produced another “Phat” and all the nagas below disappeared. Younger brother Ludrul Woechung and his retinue of nine hundred remained, so no harm came to Joru. The moment Amnye saw the tent he shouted “Phat” and all the nyen of intermediate space disappeared. Nyen Gerzoh and the retinue of three hundred and sixty remained and no harm was possible for the person of Joru. At that time, Joru called out to the deities through his mind and as in the past, the dralha came down like snow falling and falling; the dharma protectors like blizzards swirling and swirling and the werma like lightning flashing and flashing. When the non-buddhist, Amnye Gompa Ratsa arrived at the door, at that very same moment Joru collected the four pebbles and flung them. They appeared to Amnye‟s vision, as nine hundred white beings with conch armour; nine hundred blue beings with turquoise armour; three hundred and sixty yellow beings with gold armour and an army of nine hundred dakinis who chased him and he fled without looking back. Meanwhile, an emanation of Joru went into the meditation cave of the non-buddhist and destroyed his drinking water and other articles of livelihood. Another emanation was outside and that emanation chased Amnye, who fled a little faster and at a river‟s edge Amnye looked back and raised his hands violently and that place is to this day called „Violent water‟s edge‟. Amnye seeing armies coming at him thought of sending his ritual cake supports to repel them. So he went towards his meditation cave. Joru immediately blocked the entrance of the cave by producing a boulder the size of a yak‟s corpse miraculously so there was no way to go anywhere. The non-buddhist who had violated the Bon said, “You nasty boy, demon son Joru; Listen with your ears and with your eyes look; The sword that‟s long and the needle that‟s short; Between the two, let‟s see which is more excellent.” He then took the large ritual cake of a day‟s practice and flung it. The boulder shook a bit. Again he took the ritual cake of a month‟s practice and flung it while invoking the deities to harm and to determine who was right. It caused a crack in the boulder. Outside there were meteors, thunder and lightning – all three of them flashing and sounding. At the time Joru rose up in the appearance of the wrathful form of the Lotus born as Nangsi Zilnon – the „One that threatens all appearances and reality with charisma‟ and as a result he was not touched by the stain of faults. Again Amnye, the violater of Bon, flung the ritual cake of a year‟s practice. At that moment Joru was meditating in a seamless framed room within a cave of meteoric rock. As a result the Bonpo and his assistant and supporters were placed in the metal framed room from which there was no escape. The deities and guardians came down upon the demons and the self-executioner turned on his own self and Amnye Gompa Ratsa disappeared like particles of atoms.

Again another emanation of Joru remained beside Gogmo and seeing Gompa Ratsa fleeing kept asking what it was and what had happened. After the third day he proclaimed to all, “Amnye Gompa Ratsa has been subdued.” The next day Joru got up early and told his mother, “Today I have an important task. Yesterday my elder brother and sister and the other deities had destroyed Amnye Gompa Ratsa. Today I will go to collect the remains” and then he went. Early that day, Joru went to the top of Tagrong and emanated himself into a form just like the real Amnye Gompa Ratsa. At Tagrong Dragor – the „Round tent of Tagrong valley‟, Joru acting as if he was Amnye sang this song to Chief Trothung: Lu ala lamo ala len; Lu thala lamo thala len. If you do not recognise this site, It‟s in the middle of Trothung‟s encampment; As for me, I am the meditator – Gompa Ratsa; I am the executioner of the demon Joru. Now listen, to what I have to say; The demon child called Joru, It‟s said, he‟s the messenger of the Lotus born; It‟s said, he‟s the lineage son of nyen Gerzoh; It‟s said, he‟s the nephew of the Jewel headed naga; It‟s said, there‟s none that can challenge him. You being of Tagrong with merits great; And me, Amnye with effective spells Have decisively severed, the thread of his life-force. Last evening in the middle session of the night, I received the dedication offerings for the dead; I went to peel off his skin and came; Flung corpse in the middle of the river and came. Due to the kindness of Tagrong‟s charismatic power And me, Amnye‟s effective spells did subdue; Or else by none could have been overcome. If me, Amnye Gompa Ratsa‟s bodily aggregates Were split into particles like atoms; Yet as owner I have, only the Tagrong chief.

Place human skin on victory banners atop the castle; O Unrivalled ruler of the tribe of Tagrong, To keep tribe in place, Chief oppress from above. What the hostile enemy cannot destroy or disappear, Is the secure fortress of the „Raven‟s heart fortress‟; The main point, to secure fortress and not shake, Is to place, demon Joru‟s skin atop victory banners. Though mother Gogmo‟s nasty boy Joru possesses The strength of a thousand deities and demons; One, me the Amnye‟s thoughts that are pure; Two, the accomplishment of chief Trollu‟s business; Three, the kindness of paternal elders repaid; If not for these three, my neck‟s blood will be milk. Having killed a man without a crime, Amnye regrets; Though regretting, it‟s the order of Tagrong Trogyal; The basis for giving such a command, Is that this day is the constellation of Narma, And Saturn is with Narma in conjunction. The bag of good fortune, give it to me now And the bag of fortune alone will not suffice; Chief Tagrong who talks endlessly and recklessly, “Go, kill hero Shelkar‟s younger brother” has said. The gift offering of wealth is the empty bag; An empty bag is but a beggar‟s purse; This horse of a gift offering lacks upper teeth; Though lacking upper teeth, I said, “Yes”. So Chieftain of Tagrong – the valley of tigers, A bag and a stick, the two must assemble; My beggar‟s bag needs the stick as a pair together; That would be appropriate for me a beggar. Tagrong chief, you had them since you were little; Or else the rich lady – the flag of the Court of law And the stamp of authority of Dong Mukpo grant; The beggar‟s purse and stick you may own. Of the two choices, if you don‟t grant one, I‟ll fling the ritual cake of three days‟ practice; To chief Shelkar I will relate events; To whatever is more agreeable, Trothung give thought.

The emanated Amnye had worn a skin just like that of Joru on his shoulder. The Zhangzhung practitioners of Tagrong Tsang had been gifted a stick by the deity Namthel called „White willow stick‟ which was the inner wealth of deities and spirits and through the power of „words of truth‟ it possessed the ability to travel about as a result of having accomplished the „Siddha of swift feet‟. It seemed to Joru that the time for making use of its services had come. It was said that if the stick and a charmed ceremonial arrow were tied together to a sandalwood pillar nobody would have the power to even touch it. Trothung thought, “Now Joru has been killed. Amnye, unlike in the past appears to be more oppressive and demanding. But he is not totally at fault because between him and Joru I have had to tell a few lies. Now if I give both the bag of good fortune and the stick it would be a great loss. Since I have already promised to give the bag there‟s nothing I can do about that. But as I have not given my word to give the stick I must create a way out. Regarding the flags of the court and stamp of authority – how could I ever part with them? But it is as is said in the adage, ‘Power is in one’s own hands And the handle of a comb.’ Earlier the Chipon and Gyatsa Shelkar were not on friendly terms but if those like Denma and Aten hear of these things, it is certain that it won‟t turn out well. So for the time being there is no suitable way out but to give him all that he‟s asked for. Later on as the Amnye lama is getting on in years, it will not take long for him to go. What need is there to mention that after he dies the wealth of Tagrong will come back to its proper owner. Till then, if Tagrong behaved as if it and the priest-patron relationship were one and the same thing, then it is certain that the wealth will not go into anyone else‟s hands. Amnye himself is but a single person and so whatever he does, it‟s easier and better to deal with him.” In this way numerous thoughts went through his mind. After a little while Trothung said, “Kind Gompa Ratsa la, in the past whatever you have requested, I have fulfilled. As you requested earlier, the bag of nine breasts and whatever articles you need I will offer. What need is there for the Amnye lama of the object called the „Bon guru‟s stick‟? Since it is the phuglha – the inner deity, of Tagrong – Tamdrin‟s support, if held it will be bad for both priest and patron. Instead whatever of gold and silver you require I will offer.” Amnye who was Joru said, “Alright then, keep both the bag and the stick for your own self. Both the flag of the court of law and the stamp of authority, give them to me. Otherwise I will do what I choose. This Joru is the gem within Lingkar; the younger brother of chief Bumpa Shelkar; the oppressor of black demons. How could the payment for committing the sin of killing him be so little?

In general, except for thinking of the concerns of the Tagrong chief, what need is there for you to kill Joru. If I disclose this account of events in detail to the Chipon, Gyatsa Shelkar, Sengtak and others and to those of the great and Middle lineages of Dong, it will not take more than a day to finish off you and Tagrong so that no remants remain. But considering the internal pollution and violence among the elder and younger brothers, I too thought of the distant future and long term consequences. On top of that, since you Tagrong are the owner of the corpse – the basis of Amnye‟s dispute, I brought this victory banner with the skin of Joru for you. I brought it along thinking it would be of benefit to you in the future. Now it appears that the way you think is more important. Now if you want to give, give. If not, I am certainly going. Also in return I will definitely cast spells and sorcery” and he made preparations to go. At this Trothung got frightened, “Do not do such things, I will offer. There is no need at all for angry minds between the lama and patron” he said and quickly offered the articles. “Now Amnye lama, make sure that others don‟t see these special objects of mine. Once you have completed working for beings, please return them to me” he requested and then Trothung added, “Don‟t tell this to anyone as the people around us are certainly not good. Please go quickly.” Amnye who was Joru, also turned and left and after going up for a little while did not look to see where he had arrived. As for Trothung his mind was ill at ease and filled with doubts. Then Joru immediately went into the presence of his mother. He stayed there for a few days. One day Joru remarked to his mother, “Today my awareness is much clearer than in the past and my mind is peaceful. At the time, paternal aunt Nam-ngon Karmo emanated herself into a turquoise bee and chanted this song to the bee‟s tune and made these predictions to Joru: Lu ala lamo ala len. Lu thala lamo thala len; Omniscient Three Jewels – the unfailing refuge; I the paternal aunt have these predictions: The chieftain of Tagrong – Trothung, When observed, appears spiteful and malicious, But whatever he does, into Joru‟s friend will turn. Though of high birth, yet powerful demons, Mighty mamos, theurang, sen and such like Have entered and reside in the chief of Tagrong‟s heart.

If damsi bodies and don are not separated now, Soldiers will fight internal battles in Lingkar; Yet no need is there for fear of civil strife. Therefore now, to Chiphu you must fly; On the non-buddhist meditator, put on death‟s form; Fortune bag and stick, beside your awareness keep; At the demarcation site, pretend to be a bat; A golden hole that‟ll allow a field mouse is required. Trothung at present, is about to leave; Emanating an illusory form, to the cave go; Bless and prevent the removal of illusions; Bodies of don, make him vomit from mouth. The pill that causes one loss of awareness; The time has not come to bring it forth. For the unprepared battleground of colourful soldiers, Pour the „water of vows‟ as commanded and drink. The devious tasks like the damaru, is required When opening the doors of the twelve fortresses; Son Joru, in the centre of your mind, hold these words. As soon as he had heard these words, Joru miraculously went to the cave of Chiphu and emanating a hawk landed on the surface of the rock. Trothung did not know who the earlier Amnye really had been and many thoughts came to his mind like, “Amnye does not have miraculous powers. One has not heard, whether Joru has any miraculous powers or not.” So as a result of not knowing, he began to have doubts. Therefore that day, he wanted to see what Amnye was doing at that time. When he went to the entrance of the rock cave he noticed that the door to the cave had been cut off by a huge boulder so that a demarcation had been raised there. As he looked at the boulder in a more detailed manner he noticed there were two holes that seemed to have been pierced by a stick. When he looked through them secretly he saw a dead Amnye Gompa Ratsa inclined downwards on the ground with his long black hair all over. He saw the stick and fortune bag hanging from a side of the cave. Trothung was extremely happy and emanating the form of a little child he entered the cave to find that the stick and fortune bag were nowhere to be seen. Trothung thought that since he had emanated the form of a little child, maybe it was because the articles could not be seen by children‟s eyes. He removed the illusory spell from his head, so that now his head was his earlier normal head, while his body was in the form of a child. When he looked on all the sides, he noticed that except for the remains of burnt objects and evidence of water, there was no corpse or other articles whatsoever.

At that moment, Joru applied the power that prevented the removal or breaking up of illusions. Trothung now developed an unimaginable sense of fear and he began to scream, “It appears some ghost has taken me. Now it‟s better if I get out.” Trothung then applied the spell to transform his head into a child‟s head but his head did not change. Now his body fit through the hole but his head could not go through it so he did not know what to do. He prayed to the deity Tamdrin and others but that did not help. While in this state, Joru came to the entrance of the cave and remarked loudly, “In this cave, where Amnye Gompa Ratsa has been subdued, not only is there no need for humans but it‟s been made such that even spirits are unable to pass through. Today there is a horse here, so whatever deity or spirit there is, it is sure to be inside” and then opening the entrance just enough to allow a child he went in and continued, “Oh! There‟s a Gyalpo spirit in here with a man‟s head! I am sure this demon is a flesh eater. If it can‟t be liberated, one must break the spell to free it.” Then he took the „White willow stick‟ and circled it above Trothung‟s head. Trothung was frightened and out of his wits. Like willow leaves chased by the wind he shook and trembled and pleaded, “Oh what happiness, Joru Rinpoche ! Happy Joru is not a human being but a divine prince. The three – deities, lama and the yidam, even though angry, don‟t hold grudges. I am Trothung of Tagrong. Please don‟t kill me. Unable to tolerate remaining still, I have mistakenly emanated illusions. Though I can transform my head, I cannot break the spell from my body. Though my body goes through, my head cannot. Then along came Joru. That‟s a sign of Uncle‟s excellent merits. Refuge, refuge, grant refuge for my life-span and grant refuge for my life-force. Whatever you say, I will voluntarily perform.” Joru replied, “Alright Uncle. Although I have killed the demon, it seems Uncle Tagrong has been talking to the enemy all this while. Had I had taken a little more time in coming, there would have been no way for Uncle but to have died. This nephew without his paternal uncle would have been like in the adage, ‘Though possessing skills, tigress roams the plains aimlessly; Body of brilliant coat is a target for stones of large tribes.’

Now, come this side” Joru added. Aku Trothung thought of entering the cave. When Joru pulled him up, even his child‟s body got stuck in the opening in the rock and he could not get in. Joru then explained, “The demon‟s flesh-eaters and dead enemies are all residing in your umbilicus. Otherwise how can a child‟s body that can pass through down, not pass through upwards. Now you must one-pointedly prayer to the deity Tamdrin.”

Then he placed his right hand on Trothung‟s head and called on the deities through his mind. Trothung vomited from his mouth a double headed snake. The snake was quickly killed and his consciousness was liberated and guided to the pure lands. Immediately, Trothung was able get out from within the cave. Joru then said, “Now the illusion has been broken, Uncle you can go. I too am going” and he went down a little way. But Trothung was frightened that his illusory spell couldn‟t be broken and so he called to Joru a number of times so Joru turned back. Aku Trothung pleaded, “Nephew Joru la, please remove this illusion of mine. Whatever you command, I will fulfil.” At this Joru replied, “I do not know about illusions but this child‟s corpse has got stuck onto your head. So if you cut off this and throw it away you be left with whatever is your own head.” Again Trothung felt that since the child‟s body was his own body, it should not be cut off. Instead he asked for some other way out. Joru pretended to think and said, “Alright Uncle, your inability to remove the illusion is the result of impure thoughts regarding Lingkar. Now if you want the illusory spell broken, from the bottom of your heart you must make a commitment not to indulge in secretive plans and evil deceptions and you must avoid creating internal pollution and violence among the brothers of Ling. If you can do these the illusions may be removed.” Trothung readily agreed saying, “I can accept and take up both the oaths and the commitments.” He then went under the „White willow stick‟ and vowed three times not to cause internal disturbances among the great, middle and lesser Ling. The first witness to the oath was Tamdrin. The second witness was Taklha Mebar. The third witness was the „Thirteen Fathers of Bumpa‟. Immediately, Joru allowed Trothung‟s body to transform into its earlier form and then he swiftly went on his way again. Trothung now noticed the „White willow stick‟ in Joru‟s hand and came to realise that it was Joru‟s miracles that was responsible for the troubles he had to experience but he did not know who had caused Amnye‟s death. He thought things over and the realisation dawned on him, “Although Joru knows all that‟s happened, yet if he is like this, then he must be a decent character. He has not told the Chipon and Gyatsa Shelkar about the loss of my wealth” and so he remained in a happy frame of mind. Then knowing that Trothung himself would not be capable of challenging him till Joru reached the age of five years, he remained without participating in deceptive or evil actions.

Chapter V

Trothung, as ordered by the ruler, Kept Joru and mother in the land of Lower Ma; Joru performed a variety of miracles And all the spirits and sinpos were vanquished.

Then at dawn, on the fifteenth day of the „victorious‟ month of the year of the Male horse, mixed visions of clear light appeared in a dream. As if in reality, Joru met the Lotus born master and a sea of assembled retinue and with one voice they chanted this song of predictions to him: Lu ala lamo ala len; Lu thala lamo thala len. Now then Joru – the divine prince; Listen to various things such as these: When you deity child went forth to human lands, Miracles and attainment signs without difficulty displayed; If you don‟t collect the world under your power, To have performed great miracles is meaningless. This area is the supreme site of your birth; Now Makhok is the site to reside in. From above Ma influenced, to India be attracted; India is close to the Dharma lineages. From below Ma influenced, to China be attracted; China the fortress of clothing is a short descent. The Cuckoo – great barren mountains of the east, Is the path travelled by the bandits of Yellow Hor; Is close to the mouth of the Yakla pass; Makes comfortable, the journey to Yellow Hor. On the other side of the Sea-monster‟s river in the north, Is the encampment of the demons black; Is the paternal land of the Lumo – naga mother Atak; Has borders blended with the chieftain Adrak; It‟s the alley junction where Lutsen moves.

The white salt lakes of the centre, Is the private land of the Sadam Jang; Is the separated corner of Makhok lands; Is disputed areas quarrelled over by Jang and Ling. On top of Machu, that‟s like a swirling turquoise dragon, It appears as if Horchu has been added; The local spirit Magyal Pomra, Is the local deity of Tibet – land of snows; The turquoise mandala of the lands of Ma, Of the lands of Dokham, it is the main. The wealth of Tagzig, Hor and Mongolia, The Ati valleys and the boundless north, Is the junction where lands of the cross collect; If these lands are not held by you, Ordinary sons of Ling have not been destined a share. Excellent land, the lotus areas of the land of Ma; Excellent time, wood monkey on the waxing phase; Excellent miraculous activities will direct. Excellent tribe of six communities will come naturally; For the auspicious interdependence of the task we celebrate. After having spoken in this way the vision disappeared. During this time, as the mother Gogmo was a wisdom dakini, she clearly heard the sounds of the excellent areas of the place called Lotus land. Fragrant scents arose and a shower of flowers descended. She entered the powerful state of concentration of non-delusions and remained in this way until one day Joru said to his mother, “Mother, I want a hat on my head, boots on my feet and clothes on my back. Also unless they are in accord with my wishes they are of no use. ‘If a son is born, one must feed oneself; If one can work, the mountains are full of wealth’ goes the adage,” he added and then he left riding on the „White willow stick‟. First he went to the Seyu mountains. He killed the three brothers – the serag spirits that prey on gazelles. On his head, he wore the unfriendly „Peaked Gazelle hat‟ in a way in which its top and bottom were not clear. At night he went into the barn where the Chipon‟s calves were tethered. He robbed the calf demons and the calamitous spirits of cattle and killed them. On his body he wore the unfriendly tough „Stacked calves skins‟ and kept them together with leather tails. Finally in the middle of the night, he went into Trothung‟s barn and stole foals from the horse demons and spotted deer too and killed them. On his feet he wore the unfriendly „Red hoofed

horse boots‟ on which he had stitched heels with drema grass. As a result of vanquishing these three groups of spirits he had acquired the three – hat, clothes and boots. On another day, Joru agreed to dig up the marmots for the rich lady of Menlung in Chi. Soon after, Joru complained that digging up marmots oppressed the spine of his back a little bit and instead let the sweeper dig. The sweeper was exhausted and it resulted in the collapse of nine bones of his back. At the time Joru proclaimed to his mother, “It has been said, ‘To take decisions oneself, is more secure, Than obtaining the stamp of the chiefs above; The freedom that oneself has, is more joyful Than the status of a thousand golden thrones’ Now there are no more descendants of the Bumpa chiefs. Since there are no chiefs above me, Joru, I shall not exchange ideas and discuss what is to be done and not done. Since there is no tribe below me, even if the enemy took over this ground I will not be intimidated. Since we have no relatives in the corners, there‟s no need to persevere, in face saving embarrassments or try to become accustomed to others. Since we, mother and son don‟t possess any plans, there is no need to force our minds to work on early thoughts and future repercussions. So if we go wherever the sun is warmer and happier, doubtless there will be no problems trying to feed and support ourselves – mother and son” he concluded and in this way he had decided and made up his mind. She remarked, “If we are going to Makhok, I am familiar with the way.” Joru then said, “Let‟s go to Drulgo Dho – the „Open valley of Snake‟s head‟ where there‟s a warm hole in the ground and where the droma roots are sweeter.” At the time, Joru had been thinking of subduing an Ogress that ate male children and it lived on the other side of the Zachu river. When they arrived on the other side, the male child eating Ogress was eating four or five dead bodies of children. Joru called out to her and said, “O hundred year old Ogress, give me a fire and I will teach you a skill.” After giving him a fire, “What skill do you have that you can teach?” she asked.

Joru replied, “If you stay here, except for eating an occasional child there is nothing more that is palatable. If you go to the other side of the river, then there you will get whatever you want to eat” Joru told her. She said, “There is no way to go there.” “I will enable you to get there,” Joru said and tied her neck with the tail of the twin foals and then added, “You come after me.” He then went upwards through the middle of the river wherein the Ogress‟ neck broke and she drowned. Next Joru continued on his way to the base of Drulgo, on the path known as the „Narrow passages of the child‟s throat‟ where he came across a demon called Khase Rulu. It occurred to him,that the time had come for taming the spirit that lived in the water. So Joru said, “Mother, you come on later. I will go ahead and see how congested the path is” and he went on ahead while the demon had its mouth open at the time. Joru called on the deities through his mind and then tied a metal hook to the tip of a leather rope eighty doms long and threw it at the demon. The hook caught the heart of the demon which was pulled out and it died. He then made an offering of flesh and blood to the dralha and the consciousness of the spirit was immediately guided to the pure lands. After this incident, Joru and his mother occupied the areas at the foot of Drulgo and remained there. The legs of the stags of the pass were trapped and the horns of their head were requested. Vultures were killed with stones and the white kyang were caught with lassoes. The beasts above the pass were slaughtered and walls of flesh were built up. An encircling fence was made of heads and a lake of blood was dammed. The guests from the land above were imprisoned. They were made to eat human flesh and forced to drink the blood of humans. Human skins were spread out as mats and corpses were strewn all over. As a result of these activities, even the deities and spirits were depressed and discouraged. Even the sinpo ogres were nauseated. The beings of the „Eight classes‟ too, were frustrated and felt intimidated. Joru also caused the routes passing through the area for travellers to be cut off, so they had to stay at the base of Drulgo for a day or two. At the time the dralha and werma caused the lama of Ling, the diviner, the astrologer, Aku Trothung and the other brothers to have dreams with evil omens. They frequently had dreams of hindrances caused by Joru. Although they remarked, “This divine child Joru has transformed into a demon. He robs the peace and happiness of sentient beings and eats whatever he sees. He is the „Red faced sinpo‟ in reality” yet no one had the courage to attack him.

At the time, seven hunters came to the area on a hunt in search of meat. They were from Tagrong. Before they had killed any deer, they entered Gotsang forest and stopped for the night. Joru immediately summoned the black men and black horses of Gotsang before him and commanded them not to allow the Tagrong hunters to leave for a period of three months. Blessing them so that the men and horses did not die or get exhausted, he left them for this period and went away. Joru then created emanations so that it appeared that the seven hunters and their horses had been killed. The human corpses and the horses‟ dead bodies were left lined up. A little later, those who came to investigate the lost Tagrong hunters while passing through the mountain recognised the men and horses and said, “Joru has eaten them” but there was no one among them who was brave enough to go in front of Joru. During this time the Chipon of Dong gave more thought to these incidents. One night he considered things and reflected, “In whichever of the predictions of the deities and dakinis one investigates, there is no doubt that this Joru will threaten and intimidate the „Four Demons‟ through the power of his charisma. Observing his activities at this moment, it only appears as if he will most probably destroy the internal law of Lingkar. But I wonder if his acts are focussed on some other considerations?” and so the Chipon was not very certain. He continued thinking, “If left to himself, Joru is certain to destroy the legal system of Lingkar. If he is brought to the law one cannot be certain whether he will abide by the law or not. Especially since he is without doubt of deity lineage how can he be brought under legal jurisdiction? Now it seems that, whatever one attempts to do, there is nothing better than leaving things in a state of equanimity. Since this year, all the omens have been bad. This also looks like the miraculous deed of some deity or demon. No one has the ability to decide whether a thing is good or bad. Now I must ask Moma Kunsheh Thikpo – the „All knowing, Accurate diviner‟ to do a divination” and so with these thoughts he slept. At the break of dawn, a dakini holding a ceremonial scarf and riding a white snowlion chanted this song of prediction: Lu ala lamo ala len; Lu thala lamo thala len. Listen, Chipon of Dong – Rongtsa Tragen, For a deity child to be emanated in human form, Although the land of the birthplace is excellent, The site to vanquish the „Four Demons‟ – The land of Ma; if it‟s not held by you, then To hold onto Ling, your own land, is of no benefit. Therefore in the realms between Zachu and Drichu, The path where mighty elephant moves is congested;

Knowing one, the stream of action is a short distance; The Hor demon to be subdued is a far way off; The inauspiciousness and evil portents, were Enlightened acts of the local deities of the white side. The Chipon woke up after these words. He thought that if he analysed the painting of words created by the prediction, he could understand most of the meaning and so he remained in a joyous state. At this time, the chief of Tagrong – Aku Trothung ordered Akhoh Tharwai Zorna to go to the Chipon with the saying, “There‟s no way but to call the six communities of Ling to assemble. It‟s as if a ghost of a sinpo has entered the hearts of the mother Gogmo and her son. In the past they stole and killed the horses of Tagrong Tsang. After that they ate up the seven hunters. The way the weapons of humans and the heads of the horses appeared at the foot of Drulgo; the scene witnessed by the people who went to investigate the lost hunters of Tagrong and additionally the talk of all the people that the hunters had been tied by ropes, beaten by whips of thorns and had been chased by Joru” and he gave detailed accounts of what the two – mistress Sengcham of Kyalo and her servant had seen. The Chipon remarked, “I wonder if such black deeds can possibly be true? This Joru is hero Gyatsa Shelkar‟s younger brother, the nephew of the Jewel headed naga and is of the royal lineage of Mukpo Dong. If he is as black as some have spoken of him, of course they may be allowed to talk. But it is said, ‘The man who can gulp down the oceans, Must possess a stomach like the sky; The man who lifts Sumeru on his shoulders, Must possess strength like the earth.’ Also, in the adages of the ancient people it‟s said, ‘Ruler and horse’s mouth, should not be close; With demons, one should not throw dice; With nagas, do not be neighbours.’ So I think it is better to leave things alone. But if the boy Joru and his mother are sinpos, then although a hero‟s fearless heart of stone can circle anyone the person who can subdue him and who possesses the signs of attainment and skills is none other than Aku Trothung. Having earlier tamed the sinpo Keseh Relwa he possesses the virtuous path. Although the friendly path of giving and taking can circle anyone, since there‟s only one demon to be subdued, therefore except for Aku Trothung no one is destined to subdue the demon. Now as has been ordered by Tagrong, all the people of the six communities of Ling irrespective of being great or tiny will assemble.” He then sent him off. Then signals and messengers were

sent separately to each place for the colourful tribe‟s six communities to assemble at the assembly of Tagthang – the plain of tigers. The Chipon himself went before Gyatsa Shelkar and had a discussion and told him how he had received the predictions and all the accounts – internal and external in detail and asked him to keep it secret. Then on the eighth, just as the sun rays hit the peak tops all the people were assembled – all those below Tagrong above, to all those above Guru below; all those below the great Chipon on high to all those above the „Little low-esteemed one‟ who kept wailing. At the time, Trothung thought that he would be told to go to subdue Joru. So he was frightened and felt intimidated. He sat quietly and still with his ‘mind more gentle than Chinese silk; body more at ease than silk-cotton.’ The Chipon remarked, “The six communities of colourful Ling which was earlier settled like curds, has been churned up like blood. To accord with the orders of Aku Trothung, there was no way but to assemble. What past internal or external hostility do you have with Gogmo‟s son Joru?” Aku Trothung spoke, “Elder brother Chipon and all the others like my dear nephew Gyatsa Shelkar, I have this to relate. According to me – the Chief of Tagrong‟s way of thinking, in general, with regard to the religion and politics of Lingkar; the special loyalty of Bumpa and additionally the strategies of Joru – I have thought over these many times. Yet no matter what, I do not feel at ease in my mind. Since this year even the omens have been evil. Although this Joru does not have any physical or painful illness, he is afflicted with a disease of the mind. I wonder if it isn‟t something like a greedy don that has got him. „Rituals to benefit don; Medical examination to benefit illnesses‟ – whatever he requires we must discuss. Earlier from Tagrong‟s side seven hunters had gone on a hunt. At the „Yangzom Gyaje‟ pass Joru had taken them all. Both Kyalo Sengcham Drugmo and a reliable servant Pelgye said they had really seen this. Additionally one hears information that at the foot of Drulgo, beside the mother and son Joru there are human heads that can be identified. Between Joru and the people of Ling there has been no talk of hostility whatsoever” and in this way he narrated the exaggerated talk as if it was the truth. The Chipon, Gyatsa Shelkar and some of the others gave their assent to have a divination done. Then pretending to do an astrological divination, the divination was pronounced, “The divination says that, if this Joru is not destroyed, Lingkar will not have peace and happiness” and so a lie was offered. Gyatsa Shelkar‟s mind did not agree with most of this. So the Chipon said, “Alright, now listen pure race of deities, I the Chipon have such an account and he chanted this song:

Lu ala lamo ala len; Lu thala lamo thala len. Listen to this song of Chipon Rongtsa; The short path of secret mantra of the profound Dharma, If without faith, it‟s like a short cut to hell. The three tasty foods – meat, butter and jaggery, If eaten excessively, becomes the cause of illnesses. The prince granted by the supreme deities above – Joru the boy, even if a hindrance to Ling, It‟s just that Ling‟s merits have exhausted. For Paternal uncle like mount Sumeru, If differences in strategies arise, more stability be; The heroes of descendants of the Mukpo clans, If foes suddenly appear – it‟s another wild adventure. Even if the boy Joru does harm Ling, If he stays wherever pleasant, there‟s more happiness; In order for the nephew boy to assemble heroic skills, The more enemies there are; it‟s but grants of paternal fields. Wonder if you comprehend this, six communities of Ling; Loyalty to the law, should not be too small within; Durability of the river of words, should not be too short. The fourteen men and horses of Tagrong, Let‟s assume their murderer, Joru was; Let Drugmo be the witness under oath; As punishment for breaking these laws, Let‟s expel the boy Joru from Ling. The conch pursuit of a hundred father lamas; The shaft pursuit of a hundred young bloods And the chase of a hundred young maidens there‟ll be. In the case of the fourteen men and horses of Tagrong; If Joru is innocent of the crime, then When all is finally clear, Drugmo must confess. Wonder if you comprehend, Evil diviner, that‟s one; The bad dream omens of all the brothers, that‟s two; Regarding the quality of commonly agreed actions If outcome‟s poor, there‟s no tradition of punishment.

The dirty words of the maiden of evil birth If not acceptable, there‟s tradition of returning; This Joru – descendent of the Mukpo clan; To impose crimes on him when he‟s innocent is not right. To banish the evil diviner – he‟s of our own descent too. Now listen, Gyatsa Shelkar, To banish younger brother to the border lands, Whatever articles are needed, get them together. From the assembly yard of colourful Tiger‟s plain, As a messenger to call the boy Joru; Among the brothers of Ling, who will go? Who will give us his word to go? If there is a person, give us your word. The six communities of Ling, keep this in mind. After he had spoken in this manner, everyone decided to do things in that way. Aku Trothung said, “Now if we expel him, send him out down to the barren black mountains which is the land of the serag.” At this Gyatsa Shelkar was overwhelmed with remorse and regret for his good looking younger brother and he said, “If he is expelled, I too want to go together with him. Yet at the moment there is nothing I can do, as it is the order of all the brothers in general and especially the elder brother Chipon. Even though there is no difference in the quality of place that one is expelled to he should be ordered above „Yangzom‟ pass from where the sun rose” he said. Everyone agreed to this and joined in, “That‟s right” and it was decided. At that time, a welcoming party arrived from Magyal Pomra and all the articles were escorted by them to Mayul – the land of Ma. Joru continued to reside at Drulgo as he had done earlier. Mother Gogmo being from a naga family did not eat anything that had been churned or boiled with blood and although not pleased, she remained without saying anything. Sometimes she thought it was all an emanation and miracle. Occasionally, when she saw the food and drinks associated with flesh and blood, she began to have doubts about her son and as a result developed a slightly wrong view. When the people of Ling asked who would go to call Joru, no one gave his word in agreement. So Gyatsa Shelkar volunteered, “Now if you brothers are not prepared to go, there‟s no need to be frightened, for I can go.” At this, the Minister Denma Jangtra thought, “Since I have been appointed Minister of white Ling due to my past actions, where is there a situation which says, „Messages, the chief should carry; Golden throne the servant should hold onto‟ as in this case.”

So he said, “Precious Shelkar of Bumpa Ling, you should not go and instead be an ornament for the golden throne. I am the person who should be going” and then getting on his horse Ngultruk Dempa – „Graceful silver child‟, he went off like a flash of lightning. Maternal uncle Denma Jangtra arrived at the foot of Drulgo and when he looked up he saw that tents had been set up with human skins. There were tent ropes of stretched intestines. Walls of human corpses and animal bodies had been built up. He noticed that Joru had been staying in a place more frightening than the land of sinpos – Lankapuru. At first maternal uncle Denma thought, “Where is there a tradition of such a person being born as a descendent of Choephen Nagpo of Dong?” and he felt saddened. Then after thinking for a while in the intervening period, he reasoned in this way, “Even if all the people living in Ling now, were eaten together at one time, there still would not be so many skins and flesh. Therefore there is no certainty for anyone to say that all this has been produced from the fourteen men and horses of Tagrong. The people of Ling have remarked „he has eaten all‟ but if he has eaten all, then there is no reason for some of us to be left. Those words too do not possess the truth. Regarding these human and horse corpses – if they are so, there‟s no reason for there to be no owners for them. There is no doubt that this is an illusory emanation.” He was certain that it was not anything else. Then as a result of the power of past prayers and karmic relationships an irresistible thought of faith and reverence arose in him that was unalterable. He got down from his horse and sat for a little while. At the time Joru appeared to be eating a human arm, pushed one out of the tent. Denma thought of sending Joru a signal to come towards him. He considered taking out a sword from his side and waving it about, when Joru shouted, “Of course, the red handled sword that drinks. Since it is to be waved at enemies only, how can you display it on the boy Joru?” He put the sword back in its scabbard. Then he thought of waving his whip about but then a whip was only to encourage horses and not suitable material for calling chiefs. Now since the dartru on top of the helmet was a support for lamas and chiefs, he thought that waving it would not be an affront. So when he signalled with the dartru of the white helmet Joru, quickly came out and said, “O maternal uncle Denma, you have come. ‘Tasks of great import and a valuable man; Coming together is an auspicious arrangement; For a superior male, it’s like an attraction; For a middle male, it’s like a debt; For an inferior male, it’s like fleeing’ seems to be a suitable saying”

He quickly took the horse‟s rein and they went up. When Denma went into the tent the human corpses and dead horses that he had seen earlier had vanished like a mirage. Joru‟s dharma, body and behaviour – wherever he looked had only appearances of purity and the illusory emanations of impure actions had disappeared. At the time Denma had taken off all his armour and weapons and left them near the door. Joru said, “It is not proper to place the armour and weapons beside the door. Since this is a tenkhar – chapel of the dralha, each them has a deity above them” and he took and placed them inside his home. When Denma entered the home, a fragrance of sweet smells arose. It was rich and homely. It was enjoyable and one‟s senses cleared. Admiration and respect arose from deep within and he remained in this manner. That day Chief and Minister had come together and an auspicious event had come about. Next Denma was served many delicacies and dishes of the deities that were not known in human lands. He was told of the origins of Dong and based on Joru‟s own situation he was told of many predictions that were required. He was shown a glimpse of the being‟s objects. Denma too offered apirational prayers that the Lord and Minister would not separate for all their lifetimes to come and he offered a song in this manner: Lu ala lamo ala len; Lu thala lamo thala len. And then, Joru – divine prince, Listen, for I have this to say: Southern Zambuling loves to sleep; Don‟t stay sun of the sky, to the western mountains go; Don‟t be slow, darkness from behind chases. The three western lands are happy and pleased; With your perceptions pervade all with yellow; Don‟t be late, for dawn will welcome you. Three winter months, greatly cruel is the cold; Don‟t stay meadow flowers, to your home go; Don‟t delay, for frost will give chase. Three summer months, in the tradition of peace and joy, Flaunt the radiant smile of glittering lotuses; The light drizzle of summer rains will be your guide. For the white paper flowers of the six Ling communities, It‟s said, the boy Joru‟s rain does much harm; It‟s said, the rain stopping tantric, the Chipon is. Not a lifetime but only a day‟s rain is prevented;

If for a lifetime rain does not permanently come down, No way for the Ling communities‟ crops ripening. Wonder if you comprehend my words, divine prince? If one can think, it‟s like a worldly account; If one can see, amazing visions have glimpsed. Human corpses that were emanated here, If understood, there is no benefit or harm; Not knowing and mistakenly, they are held as true. The divine prince Joru of the intermediate human realms, If told to summon, there is Denma the cabinet minister; Have come to open the mines of illusory emanations; Divine prince, hold these thoughts in your mind. After offering this song, they had a detailed conversation. Happy Joru, who was a true buddha chanted to Minister Denma this account to the tune of „Nine swirling whites‟: Lu ala lamo ala len; Lu thala lamo thala len. And then, maternal uncle Denma la, Listen, for I have this to relate. Six communities of Ling – flower ornaments of meadows; If me, Joru‟s rain has brought you harm, In a short while, snow may be allowed to oppress; If that can be prevented, he‟s the best of the tantrics. If the boy Joru did not wish to leave, The Ling community‟s chase, would be difficult; As a counterforce for the Demons, the boy Joru Was appointed, by the supreme deities above. To stay wherever it‟s warm, will not do; Therefore signs and dreams and suchlike, Whatever envisioned are deities‟ miracles; It was Tsangpa guidance that said, “Go.” Invoking spells was Gerzoh‟s enlightened acts; I, Joru together with the deities go forth; Wherever going, there my homeland be; Whatever doing, strategies for sentients beings be. On the excellent land – grassy plains of Mayul, Joru is a blossom in bloom with a thousand petals;

Six communities of Ling, an excellent retinue of bees; The deity Magyal Pomra as welcoming escort did come. For the deity Being‟s company were the nyen; The Jewel headed naga‟s escorts too were there; I will not remain, to the bottom of Mayul must go; Will not be long; Chief and Minister, will certainly meet. After hearing these words, maternal uncle Denma Jangtra developed faith and respect from deep within his heart. Minister Denma prayed that he would be able to serve Chief Joru until those to be subdued by him had been exhausted. Then after they had talked about leaving, Joru said, “Minister Denma, you go on ahead and say, „I did not have the courage to go near him and instead I was called by him.‟ It is important that no one hears about all the information – whether to do with external or internal events, that‟s been passed on between the two of us.” Denma then went on his way and returned. When Denma entered the Ling encampment he spoke as he had been told to. Everybody remarked, “Denma, you have arrived intact – safe and sound” and there was immeasurable joy. Some of those who were there said, “We thought Joru would eat us today.” Some others said, “For a force this size there will be no problem.” Trothung was a little frightened and thought, “Even he cannot eat all of us. Although one couldn‟t say about eating one or two of the people. Between the two of us Joru and me, there is a little hostility and since I myself am the cause of the dispute, I don‟t know what to do?” Thinking in this way he shouted, “Everyone hold onto your weapons and be ready as if in a battle.” Gyatsa Shelkar calmly said, “It‟s not necessary to do such things. In Tagrong, for punishment and atonement there is nothing worse than being expelled. The Chipon sang a song giving the reasons. Then there was the excessive chase by the hundred girls which even I found a bit unsuitable. Firstly, the descent lineage of Mukpo Dong is without error. Secondly, as being a nephew of Lu Tsugna – the Jewel headed naga there is no doubt. Thirdly, I Shellu was the first to provide a share for the mother of my younger brother who is like my heart. Therefore if we pursue this excessively, it will harm the dralha‟s appreciation and so is improper. In order not to break the law of Lingkar, and as tsampa is the powder of wheat, give chase with a hundred handfuls of tsampa.” Everyone agreed and found this suitable. Then Joru wore on his head, the unfriendly „Gobo chok‟ hat; on his body the unfriendly and tough „Stacked calf skins‟ and on his feet the unfriendly „Red hoofed horse boots‟ with the heel sewn by drema grass and tied with laces of small horse tails.

He rode on the „White willow stick‟. Even mother Gogmo appeared more dignified than in the past. She placed a saddle and accessories that were like a „Shining sun‟ on top of the mare Drolo Thong-kya – the „Pale yoke of wheat crops‟ and then she rode it. She led Thoru Kyangmuk – „Thoru the brown kyang‟ behind her and in her hand she held a white ceremonial arrow. In this way they came in the midst of the people of Ling. That day, the time had arrived for attracting and gathering the power of the laa or life-force of Lingkar. So the moment the people saw the two, mother Gogmo and son Joru they became powerless and their minds were transformed. Joru too appeared better looking and Gogmo‟s face was more beautiful. If one looked at Joru without closing one‟s eyes, one became distracted. The Chipon of Dong, Rongtsa Tragen thought, “You aren‟t a human being, divine prince Joru. If one uttered legal words that one really meant, there‟s no other way but for it to become the cause for one‟s pure commitments to deteriorate. Here, as in the predictions, there is no doubt that one should go about opening the doors of auspicious and enlightened activities. So it is certain that the time has come to speak out without being intimidated.” So he said, “O listen to me, the great community of pure deity race and the king of deities – Joru. I the Chipon have received signs of predictions like these” and he chanted this song to the tune of „The long and leisurely melody‟: Lu ala lamo ala len; Lu thala lamo thala len. If you do not recognise the ground of this site; It‟s Tagthang – the assembly yard of Ling. If me, you do not recognise; I am the ruler – elder brother Chipon of Dong. The unchanging song, long and leisurely; The unchanging meaning, accounts like these I have. The boy Joru is Lu Tsugna – the naga ruler‟s nephew; Ornament for Ling‟s golden throne, I assumed; More than that, he‟s the younger brother of Gyatsa; If spoken of as excellent, into foe was transformed; An unfortunate incident – killed the Tagrong hunters And stole horses; for the crime an offering of boots. Punishment for these deeds that were done: The slaughter of beasts above the pass; The visitors from beyond the pass as prisoners held; The flesh of humans has eaten and drunk human blood; Having done these deeds, Ling deities have been annoyed; So the three – divination, prophecy and astrology are amiss; Therefore Joru must answer to the law.

To the base of Mayul will be expelled; A single verdict I the Chipon have decided; Moreover there are various things such as these: In the universally acclaimed human land of Ling, Son Joru, do not stay but to the north go forth; Uncle will wait till the completion of all your tasks; Wonder if you comprehend this, Joru dear? For the task whose time has come, there is no avoiding; Today in the month of the Minduk constellation, On the fifteenth, when the deity paths are spacious, The throne parasol sun‟s mandala is clear; Here assemble the two – mother Gogmo and son; From „Yangzom‟ where the sunrise is fine, Praying for good fortune and prosperity, go on your way. After he had spoken these words, the powers of the laa of Ling were attracted and gathered there. As a result, all the people were frightened and all the things that Joru had done earlier were forgotten and most of them became attached to Joru and they looked on with their eyes filled with tears and sadness. During this time, Gyatsa Shelkar had made arrangements for whatever articles were required such as pack animals and necessities for travelling and so they were ready. Then Joru spoke to Shelkar without anyone else hearing, “My going is because the time has come for the prophecy of the deities. Once I have gone don‟t keep on longing for me. There is no need for provisions for the journey and escorts. A welcoming escort of the deities of the white side with Magyal Pomra as the main one arrived since yesterday.” After that, Joru leaned his body onto „White willow stick‟ and remarked: “Great throng of white deities, Against me Joru who is innocent, This desire for painting a penalty, If meaning examined, such an account be” and he sang this song: Ala is the way of chanting songs; Thala is the way of summoning speech. And then, the tribe of the six communities of Ling, Listen, for I have such an account to relate to you. For the magical illusions of false appearances, It‟s hard for internal and externals to be equal; Though outwardly fine, are three false forms.

Externally, fine radiance of the peacock‟s feathers; Internally, organs full of impure poison. Without, the fine weapons of the coward; Within, the heartless disposition of the fox. Outside, the beautiful face of the fashionable female; Inside, a treasury of lies that are false. This expulsion of me – innocent Joru; Though improper, is Uncle‟s order and prophecy; It‟s the result of past actions, there is no other way. The penalty of the judgement, one must clear up first; The final truth of actions, will appear later. As paternal elder brother‟s powerful mouth is too stern, Now I will not stay, Joru will go. Brother white snowlions of Lingkar, In the absence of skilled turquoise manes – Joru Whether the Ling communities will be happy, one knows not; If Ling is happy, then in happiness remain. To the boy Joru – the white mountain Sumeru, Come naturally snowlions – the Ling heroes; To me Joru – heaven without directions, Come naturally Southern cloud of Ling communities; To mother Gogmo – the treasury of wealth, Come naturally the fortunes of white Ling. After he had spoken, he rode on the „White willow stick‟ and went upwards after passing through the open valley of Chiphu cave. The Lamas chased them with conches whose blaring sounds appeared as if they were welcoming the mother and son. The young bloods went after them with shafts which created an auspicious arrangement of the two – mother and son receiving the blessings of the dralha and werma. Fistfuls of tsampa that pursued them like the unintentional falling of snow with equanimity over Gogmo and her son symbolised the appearance of their pure white path. At the time, mother Gogmo waved the ceremonial shaft and invoked the deities, “Lotus born Master of Orgyan, tutelary deity Wangchen Rolwa, dakini Yeshi Tsogyel, paternal aunt Nene Nammen Karmo and all the others, be the refuge protector and close friend of us two – mother and son. May all the food, wealth and enjoyments of Lingkar collect like tiny waters going to the oceans; like foals attracted to horses; like sons following their mothers; and come after the two of us – mother and son, I pray” and she waved the ceremonial shaft three times.

All the water-fronts of the Thirteen Chi-nyin Siblung and the main local deity Chigyel Tagrih turned upwards in the direction the mother and son were heading towards and even if observed now, the shape is very clear.

Chapter VI Joru flung a sling shot with spells; Serag ‘Aduh’ the demon was decimated. The gathering of deities, nagas and nyen, In the corner of Madro, a palace built. Having been expelled, the two Gogmo and her son, passed through Chiphu and arrived at the encampment of Kyalo where the herds of the grand Kyalo Tonpa Gyeltsen had descended. They gained control over the three doors – mind, body and speech of Sengcham Drugmo and created an auspicious arrangement of method and wisdom. Although Kyalo Tonpa Gyeltsen offered them whatever they desired, they only accepted a hoe from their landlord. They were requested to stay for a long time but they only remained there for just over a month. At the beginning of the „victorious‟ month they proceeded from Makhok. The foal „Thoru, the brown kyang‟ had a small load of provisions. While they were on their way, Joru suddenly hit the foal with the „White willow stick‟. The foal fled into a secret place in a projection of the landscape. Joru too riding the „White willow stick‟ went behind the projection. Following this, Gogmo swiftly raced after them but they had disappeared and could not be found. So Gogmo went along alone and in time it became dark. “It‟s better to stay here” she thought and got down from her horse and sat in a corner. All at once she noticed some warm tsampa dough which seemed not to have vanished. She assumed that Joru had left it there. She ate the tsampa dough and slept peacefully. She awoke from her sleep to clear sounds saying “Mother, drink your tea.” At the Triangular crossroad of Yulung Gehra in Lower Ma they set up their tent and hearth in an area that looked like the heart of the Black demon. When one looked at their firewood and so forth everything seemed so well arranged as if they had been staying there for a number of years. Joru served some tea and they remained there in good health and in peace. Sometime later, Gogmo invoked the deities once and with the hoe she dug up earth in the four directions. To symbolise the serving of tea by the local spirits, from the east droma the size of a horse‟s head; from the south droma the size of a yak‟s head; from the west droma the size of dri‟s head and from the north droma the size of a sheep‟s head burst upon them from the underground treasuries and was offered in the manner of attainments.

During the period from the fifteenth of the „victorious‟ month in the latter part of the Water sheep year till the beginning of the Wood monkey year, when Gogmo and her son held Mayul, it was the first time that they had occupied Ma. At the time, the serag Aduh had encamped in the mountainous region of the Khenlung Ritrug area of Lower Ma. These serag beings destroyed and obliterated the black soil of the peak tops. They broke off the jakma grass from the middle regions. They ate up the vegetation of the vast plains below. When people travelled, they were enveloped in dust storms. When animals went about there, they died of hunger. Such were the state of affairs there. Joru felt that the time had come to liberate the serag Aduh. So he took his sling Drul Trazi Goh – the „Dzi headed Colourful snake‟ and placed three laa stones of the deities and spirits that looked like the kidneys of sheep and chanted this song that intimidates powerful demons by charisma to the tune of „The Hero‟s distant roar of laughter‟: Lu ala lamo ala len; Lu thala lamo thala len. So serag with the form of a field mouse, Great plain of vegetation from depths destroyed; Great pasture‟s flower petals scattered about; Black soil of peak tops with dust refilled And green jakma grass into pieces cut off. In the adages of the ancient people of Tibet, It’s the marmot that always breaks up soil; It’s the liar that always breaks up a tribe; It’s the evil woman that always breaks up a home; Other than these, it’s the serag with form of field mouse. In the past too, evil intentions endlessly practiced; Now have seen evil machinations at work; Has thought of destroying the great tribe of communities; Has robbed grass and fruits – the food of animals; Has plundered grains and flowers from fields of offering; Has snatched the peace and happiness of men and plants. To break the continuum of the ripening of these deeds, This time today, this sling shot of Joru Hit the field mouse don, on his forehead‟s crown; May the deities and protectors proffer guidance; May the birth-continuum of evil deeds be severed; May Joru‟s words of truth be accomplished. After he had prayed in this way, he flung the sling shot and a “Trob” sound like a mountain cracking was heard. The big-mouthed king of Ab, the many-eyed field mouse and the field

mouse with blue ears – Abdron, the three of them were hit and they died. All the other field mice, as a result of the prayers and the sound of the sling shot had burst their ears and in one accord died together and their consciousnesses were guided to liberation. Following this incident, there were some traders from Upper Ladakh travelling to China with about two thousand horses and mules. The three businessmen Palden Jigme, Namchag Norzang and Ladhaki Choega had just over a hundred servants who helped take care of the pack animals. They possessed much wealth and merchandise in the form of gold, silver and fine silk materials. While on their way from Nawa Traleb in Achen they were robbed by Hor Ayen bandits. The bandits were Shenpa Meru, Lakmo Trabar, Tongshong Dukdra and Chonglha Mukpo. Having plundered, the four bandits were going off in a group together. Joru was aware of this misfortune and in a flash arrived beside the merchants from Ngari and said, “This mandala of the landscape of Ma, the land of deities, Is held by the two – deity Magyal Pomra and me; Landlord of the area, I, Joru am. This frequent, meaningless movement of humans; No reason for it to fill Ma valley with great noise; If wanting to weep, to your homelands go; As for mocking laughs, none are allowed. To me chief Joru, make confessions And to deity Magyal Pomra – make offerings; Refusing these, from that day onwards, Observe if brain-blood is not spilled with sling.” After he said these words, he placed a stone the size of a sheep‟s corpse on the colourful sling. Seeing this, the three merchants of Ladakh offered prostrations saying, “Divine prince Joru Rinpoche, We are Ladakhi traders and were robbed by Yellow Hor bandits.” They related in detail the manner in which they were robbed and finally requested, “Please kindly help us with a little bit of provisions for our return journey to our homeland.” Joru then said, “Oh, what a pity! Since this land is Joru‟s not even the „Lord of death‟ is allowed to rob. Why should one be frightened of a few Hor bandits? I will recover your wealth and merchandise without leaving anything as remainder. From now onwards, you Ladakhi merchants must give me your initial business offerings and a ceremonial scarf. On top of that you must do whatever I order. I will go as a recovery patrol in pursuit of the Yellow Hor bandits.” The merchants replied, “Yes” but actually thought that there was no way to get back their goods and so they remained.

The bandits in the meanwhile had arrived at the Four cornered lands of the Achen plains. Thinking that they were the owners of the horses, mules, the boxes of gold and other such items that they had robbed, they were at ease and carefree. Joru riding „White willow stick‟ arrived beside them in a flash. He challenged them, “You evil bandits of the Yellow Hor country, there was no reason for robbing the merchants under me, Joru. If having committed these deeds, I do not obtain victory in the end, I, Joru am just like a dead corpse.” Shenpa Meru screamed, “Oh no! There‟s no hope of overcoming this. Every one, display your own strength and flee” and all of them fled. At the time Joru flung his sling shot three times. In the meantime, beside the „Nine peaked Vajra‟ of Hor, the king „Long haired Thok Thok‟, his ninety nine queens and a hundred chiefs and servants were observing the mountains in an amazing game. While they were in a state of joy and happiness and preoccupied with their games the three sling shots pulled down the barren mountain and killed over two hundred men and horses. The nine peaked Thokral Barwa, Thokphub Zankar Khyilyag, armour, helmet and swords and other such articles were acquired with the help of the support forces of the dralha and werma. The goods of the Ladakhi merchants too were collected without any objects being scattered. At the „Grassy groves of the thousand lotuses‟ in Hor, the „White willow stick‟ started a new horse route and divided their party into two and returned. Then Joru returned the horses and mules and the objects and materials of the merchants. The armour, helmets and swords were put on pack animals and he came to the corner of Dro Dro Lugu of Ma with the traders. The merchants were overcome with immeasurable joy and offered most of the articles to Joru who did not accept them. Some among the traders said, “This is an extraordinary man” while some others remarked, “It seems he is Magyal Pomra” and they remained in this manner. Then Joru told them, “Now you all can proceed leisurely to the Triangular crossroad of Yulung Gehra in Lower Ma without any fear or worries about robbers. Meanwhile I have a little task to complete. Then after the Makhok border ends, I can escort you on the guest routes of the Yellow Hor bandits. Till then carry along my articles like armour and helmets” and after that Joru went on to Lower Ma. Also at that time, from the Womishen region of the country of China the three merchants – Great Flat Sun, Excellent Moon and Endeavouring for a Thousand Kalpas – who had many helpers assisting with the pack animals – were travelling towards Toh – the Upper region in Tibet taking along with them a variety of different types of tea. Since the Ma lands were empty northern stretches, they were travelling in fear and dread of the Yellow Hor bandits. When they arrived in Gehpa Tratsang in Yulung they made a camp and settled down.

Joru emanated the foal Brown Kyang into a dhowa steed that could excel the flight of the birds; that could open the great highways of open valleys; that had the feathers of the vulture at its ear tips and on its four hoofs were wheels. He then went to the encampment of the traders. While the merchants were distracted by the horse Joru said, “I, Gogmo‟s son Joru of solitary birth, Have this clever dhowa steed of solitary birth; Thinking of grasping it, the Hor bandits are afraid; Thinking of selling it, in an empty land there are no customers. So therefore, those with the merit of traders, Not trading with pure wishes, suffering returns to oneself; If wishing to buy, I can sell this intelligent steed.” The moment he had said these words, some said, “This steed is certainly an illusory magical emanation. Since this is a horse that is not present among the horses of the Chinese Lord, it is a steed that one is unable to examine.” There was a magician among them who was an expert in investigating magic. He was asked to examine the steed and he remarked, “There is no essence of magical illusion here.” The trader Excellent Moon said, “If this horse is truly going to be sold, one could pay any price that is asked.” Joru replied, “This intelligent steed of mine is one among two related flying steeds that I possess. As price for the fine head, a hundred boxes of gold; as price for the fine ears, a hundred boxes of silver; as price for the four fine hoofs, a hundred boxes of silk; for the fine hair tips, a hundred mules; for fine hair in the middle, a hundred female dzos; for fine hair at the bases, a hundred sheep; on top of these a belt for mother: a remembrance foal for the mare; a stallion‟s halter that has been removed and a banquet for me.” The traders discussed secretly among themselves. The trader Great Flat Sun mentioned, “This horse appears a little better than the „Turquoise bird‟ that I sold to Tagrong Tsang. As for me, except for a hundred measures of gold and a hundred silver pieces the size of horse‟s hoofs, I cannot even arrange boxes of gold and silver that can be counted. Even if I gave everything I possessed it would not make up a hundred boxes of gold. This man does not seem to know the value of horses and gold. It is certain he is not a Yellow Hor.” One of them said, “It‟s certain that this man has stolen this horse. Now it would be fine if we killed this man, snatched his horse and then sent it to China along with the magician” saying this, their discussion came to a friendly agreement to get rid of Joru. Then the merchant „Ten thousand Kalpas‟ said to Joru, “As your horse‟s price even if we gave all our articles and the pack animals it still wouldn‟t cover your price. But you have teased the traders of China in the east with unutterable speech.” “We will not return this horse to you. This is for the confessional ritual of the miraculous Chinese ruler of Tong-khun” a Chinese said.

Then Joru said, “Leave the horse on my land. You vagrant Chinese may go wherever you wish. I want all the objects and articles of your camp as a confessional ritual.” The traders developed hostility and killed Joru by ganging up and throwing stones. But when one Joru was killed two arose. When two were killed four appeared. However many of them were killed, in the same way they multiplied so that in the end the mountain and valley was filled with Joru warriors. Some of them packed up the camp. Some chased the mules. Some tied and beat the traders. They tied the traders like balls of yarn and left them. Every object and camp article down to a needle was taken and the animals were chased to the Triangular crossroad of Lower Ma. By this time, the traders were frightened and had given up all hope of survival. There was a tiny Joru left with them. When they requested him to save their lives, the tiny Joru said, “In the family line of Joru, we are wrathful yet we do not hold onto hostility and grudges. You must do whatever I order” and he then untied their bindings and sent them away. “I will not take away your goods and merchandise” he added, at which the traders were extremely happy. They then said, “You are truly an incarnation. We traders did not know. Now we promise to offer a confessional of whatever you demand.” The little Joru took them up to the Triangular crossroad of the deity land. There they found their encampment set up just as they had done earlier and each of them had their own articles and goods returned to them. Joru told them, “Now, as a result of having killed so many Jorus, although you have all your goods back, they are of a smaller size. Also I will not take your wealth. From now onwards all Chinese traders must sign a pact requiring you to give me a scarf and the initial tea offering. You too must give me the initial tea offering. As a penalty, you must build a palace for me at the kidney shaped hole in Dro Dro Lugu in Lower Ma. I will provide you with food and drinks. From now onwards whenever you go up or down I will protect you from the Yellow Hor bandits. Sometime ago some Ladakhi merchants were robbed of their wealth by bandits of Hor Ayen. I Joru went as a recovery patrol, took revenge on the bandits and returned their belongings. They too will be coming today. They will also have to build a place for me.” The Chinese traders remained astounded. That evening the Ladakhi merchants arrived with their mules and horses and other stuff and set up a camp on one side. Joru miraculously served them a banquet of food. As a combined offering of ceremonial scarves and initial business offering, the Ladakhi merchants offered a total of fifteen animals loaded with packs which consisted of three loads of boxes of gold on tan coloured pack mules; five loads of boxes of silver on multi-coloured pack mules and seven loads of boxes of silk on kyang coloured pack mules. Then the Chinese traders presented a batch of a thousand bricks of tea as an initial business offering and ceremonial scarves. After this, Joru gave them a grand banquet.

Then the next day a proposal for building a palace at the kidney shaped hole in Dro Dro Lugu was shown to the Ladakhi and Chinese merchants by Joru saying, “There should be a four storeyed structure in the centre and smaller fortresses in each of the four directions should be built. But if the structures are not completed by the time all the provisions I supply are exhausted, then we can stop for the time being and continue with the construction later on.” He then supplied every hundred of the men with a bag of tsampa, a load of butter, a load of tea, meat and plenty of droma. As work supervisors he appointed two Jorus. The Chinese tea merchants were to build the three smaller fortresses in the east, west and north and these were to be called the „Long tea castle‟, „Rich tea castle‟ and „Maroon tea castle‟. In the central structure the first storey would be called the „White one that can fit a thousand‟. The second storey would be „Arrangement of nine maroons‟. The third level would be „Tiger fortress that fulfils wishes‟. The fourth level would be the „Wild, white lady‟ and when the fifth level appeared it was to be left alone without humans building it. The Ladakhi merchants were to build the small fortress in the southern direction and it was called the „Castle of nine combined‟. Even when the castles had been built, no matter however much of the provisions the men ate, the food never diminished even a little bit. But as payment for the construction of the castles, the merchants were given a banquet and presented gifts and having already received back whatever goods they had possessed, they all returned back to their homes in a joyful state of mind. Then regarding the fifth level of the main central structure, the nyen Gerzoh and Magyal Pomra built it. Many snowlion cubs carried stones. The roof was covered by deities like Nyentak. The rich queen of Siblung forest brought tigresses loaded with wood to cover the structure and so it was renowned as Sengtruk Taktse or the „Peak of lion cubs and tigers‟. After the completion of the structure – externally and internally, for a while it remained protected by the three – deities, nagas and nyen. Also, it is said that the floor of the first level was laid by the deities; the second by kinsmen and the third by the nagas from below.

Chapter VII Lingkar to the landscape of Mayul proceeded; Joru divided the land and had a free discussion; As in Nene – the paternal aunt queen’s prophecy, Entrance to Crystal Rock’s treasury was opened.

Then in the year when the Space-soaring queen enjoyed calculating and Joru was eight years old, he was aware the time had come for Lingkar to settle in Mayul. He requested rain from the Jewel headed naga ruler and ordered the help of the „Eight classes‟ of harmful spirits to bring down snow. From the first day of the first month of winter snow fell. When it was measured with an arrow on the top of the mountains of the land of Ling, only the notch was visible above the snow. When estimated with a spear in the main body of the land, only the silk banners were visible. Almost all of the three – grass, trees and other vegetation went under the snow. As a result all the cattle were at the point of death due to starvation and the cold. At this point all the people of Ling – from the upper, middle and lower regions discussed the situation. They decided, “We must go in search of an area that is without snow” and they sent from each of the three regions of upper, middle and lower Ling four heroes who would go in search of a place bereft of snow. When the observation party initially looked at the upper, middle and lower Ma regions they did not see any place where there was even a tiny bit less snow than their own region. But as they went further, they noticed in the interior „Great lion‟s innards‟ of Ma; in the „Lamb‟s play pen‟ of the slopes of Ma; in the „Triangular crossroad‟ of lower Ma and in all the areas above Yulung Gehra there was no snow. Not even the size of a bird‟s head. All the mountains and valleys were completely covered with mist. The thought occurred to the observers that the amount of grass in the mountains and plains there was so much that even if all the three kinds of animals – horses, yaks and cattle of Lingkar ate that grass for three years without a break, the grass would still remain inexhaustible. During this time there were many Tibetan and Chinese traders who presented gifts and trade taxes to Joru. As a result there was not much risk of bandits and thieves. Since there were many people going about and staying in the area, the heroes of the search group asked the visiting traders, “Who is the owner of this place at the present time? From whom can we lease land for staying here?” The traders replied, “In the past this was an empty land. The Yellow Hor bandits used to rob and steal, so obviously it was a difficult place for traders. But at the present time there is a ruler called Joru at the Triangular crossroad of the deity land of Ma. He is not a human being but a lord of deities and spirits. He churns earth and heaven with his emanations. He is one who has complete power over the three realms of existence. If you all want to be tenants you must seek his permission.”

The four groups of heroes did not have the courage to go to Joru and so they returned home. When the search party arrived back in Ling, they gave a detailed account of their trip. The people of Ling discussed the situation. Those of whom made up the big people of Ling like the Chipon of Ling, maternal uncle Denma and others like Gyatsa Shelkar knew that the time had arrived for the occupation of Mayul as had been prophesied. But they continued to remain and behaved as if they were not aware of this. Gyatsa said, “Now since the Makhok area is without snow and it is owned by Joru, as a common authority of the six communities I Bumpa can go. This Joru‟s behaviour is not in accord with causality. His thoughts are not in accord with other people. His merits are not in accord with the times. Since I alone cannot make a decision, I cannot go alone but some other heroes should come. I can act to intercede in the matter.” Then these five people – maternal uncle Denma Jangtra, Trothung the chief of Tagrong, the Chinese chief Bendhe Marlu, Kyalo Tonpa Gyeltsen and Drigab Dechoekyong Bernak gave their word to go. The five set out for Makhok. When they reached the Triangular crossroad of Lower Ma, Joru was aware of their whereabouts. In order to rid the heroes of their arrogance, Joru devised a plan. When he saw that all the elder and younger brothers were hale and hearty in colourful Yulung Gehra, he suddenly arrived there that evening. He was stood up erect and placed three stones for kinsmen that were the size of a sheep‟s stomach onto his sling – the „Dzi headed Colourful snake‟. Then from a distance beyond the range of an archer, he chanted this song to the tune of the „Song of the soaring great khyung‟: Lu ala lamo ala len; Lu thala lamo thala len. If you do not recognise this site; It‟s the „Triangular crossroad‟ of Yulung. If me, you do not recognise; I am the little chief – the ruler Joru. Listen leisurely, you bandits six; As landlords that occupy this site For deities, there is Magyal Pomra; For humans, there is the ruler Joru. In particular, at the „Triangular crossroad‟ Since I the ruler Joru, have come, In daytime no bandits wander about; In night time no spirits and deities roam.

Once, all the goods of Upper Ladakhi merchants, Were snatched by the five sons of Scorpion Hor; I, Joru pursued them as recovery patrol; With sling completely uprooted the Hor ruler – Thok. Recovered the merchandise of the Ladakhi traders Boxes of gold, silver, silk and other stuff; Imposed a collection on traders going down; That was my first tax barrier. Once there were a thousand Chinese traders; Forcibly snatched the little foal – „Brown kyang‟; Then between them and me, a dispute arose And all the traders were imprisoned. As gifts received a thousand tea and silk scarves; As penalty castle palace was constructed; That was the second of Joru‟s victories. Today these six men who bandits be; Raced above Joru‟s roof and have met face to face; Has resulted from indifference and desire to tease. This sling that I grasp in my hand, If its good qualities are related, it‟s endless: First, it is the support castle of the dralha; Swift it is, being a relative of lightning; If released, it sounds like thunder; When flung, it excels the birds in flight; Wherever aimed, it hits the target. This black stone looking like a sheep‟s stomach, Is the Laa stone of a thousand deity-spirits; On the rock behind the six men I‟ll fling; Will strike White rocks as if by lightning; Don‟t die, but watch the show with your eyes. And then this stone that I will shoot, Is the support stone of the dralha Nyentak; Will shatter the physical aggregates of the six And successfully acquire the six steeds. Then with majestic lightning sparks swirling, he shot the sling and shattered the white rock. The „thud‟ sound filled the entire valley. Trothung and one or two of the other heroes were stupefied and became unconscious.

At the time, Gyatsa Shelkar took out of his pocket a special ceremonial scarf and said, “Oh what happiness! Happy Joru Rinpoche; Joru whose thoughts equal the deities. In this empty, unfamiliar land of Ma, I am the unfamiliar man Gyatsa Shelkar. With me are five important and knowledgeable men.” After these words he chanted this song to the tune of the „Perfect white melody‟: Lu ala lamo ala len; Lu thala lamo thala len. If you do not recognise this man that‟s me; I am Gyatsa Shelkar Bumpa. These five companion heroes with me, Are each from one of the six communities of Ling. Now then, Joru the prince of deities, Listen, for I have these words to relate. The knowledgeable heroes of Lingkar And your elder brother Gyatsa Shelkar, Shouldn‟t have been welcomed, with round stones. Now listen, dear Prince of deities; White Ling being bound by snow, Cattle and animals risk death from famine. To the boy Joru of the descent lineage of Bumpa, We‟ve come to lease land from you in Ma; Thought of settling, herds of yak and cattle in Mayul. In our colourful homeland of Ling: One, the interiors of nomadic encampments; Two, the intermediate castle fortress of Bumpa; Three, the foothills of chequered fields; It‟s not that we don‟t want or have no need of them. The interiors nomads with dri and dzo; In between – „Clever kyang‟ and „Valley of horses‟ And the foothills – the „Happy town of sheep‟; The residents of these, wish to come to Makhok. If excessively long, for three years we request; If short, for six months grant us your permission; Towards me, your elder brother Gyatsa Shelkar And the five heroes well settled in Ling, Don‟t return our cruelty with the same, Joru dear.

After he had said these words, Joru immediately ran and took hold of the reins of Gyatsa‟s horse and said, “Elder brother Shelkar and all the other brothers of Ling, it‟s just that I did not recognise you. Don‟t be astounded. I beg your pardon. Now please come up and we may discuss matters. We two, mother and son in order to avoid being harmed by enemy bandits, stayed in the „Tasty groves‟ of the powerful demon, so there will be miracles by deities and spirits” and in this way Joru welcomed the chief and ministers into his home. Although the tent looked small from the outside, within there was a good cover on top and it was open and spacious. There was a display of boxes of tea, gold and silver. The heroes were amazed and sat in a state of extraordinary awe. Then tea and other drinks and eatables were served. These were like the sweetmeats of the deities and possessed a hundred tastes and so forth. At the end of a detailed discussion of the situation, Joru offered a special ceremonial scarf and a gold coin to each of the warriors with Gyatsa Shelkar as the main one. He then chanted this song of auspiciousness to the tune of the „Long summons of the deities‟: Lu ala lamo ala len; Lu thala lamo thala len. Now hear me, heroes of pure Ling; Listen, Bumpa Shelkar who is within. In the adages of the ancient people: The lama’s talk of attachment and hatred, Is an omen of not accomplishing sentient’s welfare; The bride that separates brothers and relations, Is an omen of lacking wide knowledge; The ruler expelling the poor from the land, Is an omen of one’s strategies failing. In past years, Joru was the harmful don; This year, the snow is harmful; There will be no end to Lingkar‟s dons. Don‟t castaway the snow, but use it as first offering; You have permission to crowd in after Joru; Amazing play; it was just a joke. In the body of the great lion of Makhok, Radiant green plants and flowers there are; Dew settled on grass heads there are; In the depths of grass, oils collected there are; Except for cattle, human minds satisfied there are.

Don‟t stay in White Ling, come on here; If staying for a life time, you will be allowed; Staying for three years, do as you wish. Payment for land and grass, I will not take Considering the common face of Lingkar brothers And in particular, the countenance of Gyatsa. And then on top of all the above, In the lower entrance of the Crystal rock treasury There are seven pairs of treasured gems. That which was built by visitors from China and U-tsang; The palace „Sengtruk Taktse‟ and others; As banquet hall for common Lingkar I offer. For me Joru there is no need of them; Don‟t stay on six communities, but come forth; Hold these in your minds, brothers of Ling. When Joru had sung these words, they agreed together saying, “Yes.” The brothers quickly went back to Ling. The six communities of Ling were gathered at the assembly grove and it was decided by the Chipon to go to Makhok. At the time since each of the brothers had their own castles in the upper and lower regions, they appointed and left in place dzongpons, who acted as temporary chiefs. The thirty families of the brothers possessed approximately thirty nomadic herds that proceeded on to Makhok through the most comfortable paths. They made preparations and planned to meet at Dilyak Tagthang of Ma on the tenth of the „victorious‟ month. They observed Makhok and the nearby ranges from Gakhok, Ga-nyi and similar places and then they proceeded on to Mayul like the summer rain clouds. On the tenth of the „victorious‟ month the paternal uncles, elder and younger brothers were all able to assemble together at colourful Dilyak Tagthang of Ma. All of them wondered, “How will Joru divide up the land?” All those whose minds earlier were in accord with Joru‟s were overjoyed. All his earlier enemies having lost face sat sulking. Earlier, Trothung has spread evil news saying Joru had killed the hunters of Tagrong. As a result Joru had been expelled. But a few days later, the hunters had returned to their own homes. So now Trothung was slightly afraid and presented a pathetic appearance and he felt guilty about the situation. Trothung now thought it was better to appear pleasant to Joru. He invited Joru to his tent and made amends by serving dri milk, various sweet delicacies, the ribs of lamb and other such items.

He sweetly requested, “Nephew who fulfils all wishes, I request you to grant me an excellent share of land” which was just like a hungry cat that rubs its tail and circles the window. In reply Joru said, “Elder brother dear, I will give you a place to stay that is quite different from all the others. You don‟t need to worry about that.” Then, in the midst of the gathering of the upper, middle and lower Ling, Joru the ruler wearing the „Gobo Chok‟ hat of auspiciousness on his head chanted the „Song of the division of Ma‟ to the tune of „Intimidating the great gathering by the power of charisma‟. All the people of the three regions of Ling – upper, middle and lower sat there and remarked, “This Joru is truly a son of the descent lineage of Ling Mukpo Dong.” At the time Trothung of Tagrong did not agree fully with the division of land that he was offered but he lacked the courage to open his mouth. Aten and Dongtsen received rather exceptional shares. So Trothung appeared pretty annoyed. But the essential point was that although at first glance, it seemed that what Tagrong got was narrow and congested yet the interiors were spacious and could later be the summer and winter camp of nine hundred cows. So in the end everyone remained in a happy state of mind. From then onwards the people of Ling were protected by the main local deity of Mayul so that the poor became rich and the humble became powerful. Then on the fifteenth, Joru proclaimed from the lower entrance to the treasury of Magyal that he would open the doors to the treasure mines. So the people were assembled. From the heavens there was a shower of flowers. From intermediate space tents of rainbow lights appeared. From the earth fragrances of sweet scents arose and there were other omens in a limitless variety. The keeper of the mines offered the key to the lower entrance to the treasury of Crystal rock. The lower door to the treasury was opened and there were representations of the body, speech and mind of the enlightened. White conches of the law were broadcast. The clear drum of the law shone. Turquoise dragon cymbals sounded and the flags of the law and support spears of the dralha were raised. The seven pairs of gems – the articles of the treasury were allowed to be escorted and welcomed by warriors of whom Tagrong of the Great lineage was the main one. They were kept in the great being‟s castle Sentruk Taktse or the „Peak of lion cubs and tiger‟ as support and granted to the six communities of Ling as common property. Then Joru got on the „White willow stick‟ and rode off. In a flash he arrived at the Triangular crossroad of Yulung in Lower Ma. The people of Ling were in a state of inconceivable joy and from every group they volunteered and appointed one person to serve Joru. Initially the two Joru‟s father Senglon and Kyalo Tonpa Gyeltsen were appointed as the authority. An auspicious arrangement had thus been created for the ownership of Drugmo‟s hair and Kyalo‟s wealth. It became renowned from that time onwards as the „Silk knot‟.

The Horse Race – I As commanded by the gongmen Queen, Joru disguised as a raven did go Before Trothung, the chief of Tagrong And the need for a horse race predicted.

And then after sometime had passed, it occurred in the thoughts of the Lotus born master from Orgyan that the time had approached for the men, property and retinue of Kyalo to be handed over to the divine prince Joru. Therefore a prediction regarding the need for a horse race was now required to be put into action. So he sent paternal aunt Nene – Nammen Karmo as the messenger. She sang this song of predictions to the divine prince Joru: Lu ala lamo ala len; Lu thala lamo thala len. One, an offering of song, to omniscient White Tara; Two, an offering of song to omniscient Green Tara; Three, an offering of song to the omniscient „Lord of Three families.‟ If me a maiden you do not recognise; I am paternal aunt Nene – Nammen Karmo. Dear nephew, divine prince Joru, Do not be distracted, but to me direct your awareness. Listen for I have these predictions for you: Now do not remain, but to Ling proceed. Kyalo of Ling‟s men, property and retinue And the task-instruments – the seven gems and so forth; This year, it‟s time to receive them as gifts. Gazelle hat, calf skin dress and the horse boots And the lucky charmed stick – it‟s time to leave them. It‟s time to wear the white helmet on your head; It‟s time to wear the white armour on your body; It‟s time to wear blue leather boots on your feet; It‟s time to ride astride on the steed Kyang Goe;

It‟s time to experience the contents of turquoise tent; It‟s time to occupy the lands of the ruler And it‟s time to sit on the golden throne. The essential and real meaning is that, To the ruler who is Aku Trothung; In the manner of the essence of Red Tamdrin And the emanated form of a Black raven, You must prophecy the need for a horse race; Say that Aku will win and acquire his place; What else required with your thoughts examine. As regards me, the Nene – Nammen Karmo; Like mouth and hands, we are inseparable; Like a shadow that follows a body, I follow you. Like a clothes collar, I will always protect; Son of deities, do not have any doubts; Hold on to these words, in your mind Joru dear. After she had spoken these words she went forth like a rainbow disappearing in the sky. Then the „Wish fulfilling gem‟ – the divine prince awoke from his sleep and got up. He felt that the dream of the night had been extremely amazing and so he related an account of the dream in detail to his mother Gogmo. He finally said, “Now I will go to Ling, create an emotional effect on the ruler Trothung and get him to start the Horse race. Then after winning over the seat of the ruler I must defeat the „Four enemies‟ in the four directions.” In answer, Gogmo replied, “I wonder if you remember boy, that in the recent past the great and middle lineages of Ling rendered the two of us mother and son powerless to remain and pushed us, from the high grounds of Ling into the land of Lower Ma. There my boy, you relied on abra and droma for sustenance. Sometimes you almost killed the abra and at other times the abra almost killed you, my boy. Even I your mother was accused of being polluted by the sin of killing abra and it was broadcast throughout the realm. Now it depresses me to hear of you talking about subduing the enemies and hindrances of the four directions. Moreover although you were the son of Senglon no one had compassion. Although you were Gyatsa‟s younger brother, you were excluded. Since you have been cut off from Mukpo Dong, no one high or low trusts you. Son, there is no hope for you to have the widespread regard that a chief of Ling requires, the merits of gobbling up Kyalo‟s property, the birth horoscope of attracting Drugmo, the

emanations to subdue Lutsen and the strength and power to obliterate and destroy the Hor family. I don‟t know if the predictions of last night‟s dream are true. What‟s there to investigate in a dream? In the adages of the ancient people it‟s said: ‘The poor dream of eating tasty meals; The lama dreams of a rich man’s death; The girl dreams of wearing turquoise and corals;’ Isn‟t it so. For you it means that you should please stop telling meaningless stories that will not bear fruit.” Joru was exasperated and uttered, “Alright, mother dear. Now it seems there is no use in giving credibility to what you say, mother. Last night‟s predictions of paternal aunt Nene are unmistaken. As for me, although I have descended as the clear light emanation of the „Lords of the three families‟, yet as a result of the ignorance of sentient beings I appear to them as a harmful spirit. Although even the instruments for the tasks of this worldly planet seem presently to be owned by Kyalo, they have been placed in his care only temporarily. In truth, the real owners are the two of us, mother and son. There is no need to have any doubts whatsoever regarding this. I will not stay but set forth to upper Lingkar. Now, even if you tie me with a rope I will not be stopped,” he added confidently and then he left for the land of Ling. That evening, as twilight descended, Happy Joru, a real buddha arrived in upper Ling at a place called Sipa Khokmo Rokdzong – the „Dark fortress of Worldly entrails‟ that was the palace of the chief Trothung Gyalpo or Trogyal in short. On the roof of the castle landed a raven, whose upper body was yellow and produced from gold. Its lower body was white and created from silver. Its perfect brown wings were the result of practicing jumps and dives and its black claws were made of iron. Emanating this creature, Joru chanted this song as if it was a prophecy: Lu ala lamo ala len; Lu thala lamo thala len. At the feet of the ocean of conquerors I bow; Song‟s opening, guided by the Five conqueror families And escorted by dakas and dakinis; Welcoming party in front are Guardian protectors. O Chief Trogyal, listen towards me, For I have important predictions for you. If you do not recognise who I am; From beyond the pure expanse of phenomena, The state of emptiness and compassion itself, Is the form of the Wrathful compassionate one -

In essence the Red form of Tamdrin, Perfectly emanated in a Black raven‟s body. This day, between the two of us in secret I say, It‟s three years I have missed prayers for protectors; In the adages of the ancient people of Tibet: A lama without meditation and Dharma is miserable; A tantric without mantra and power is miserable; A yidam without worship and praise is miserable. A lama with a mind of pretence, that’s one; A disciple whose is hesitant, that’s two; Hard it is for them to work for sentient beings; Wonder if you know these sayings, Chief Trogyal. Now no need for hesitancy of two minds; The mistaken karma and ignorance of the morning, Into certainty has descended by the evening; Hold this in mind: don‟t forget worship and praise; The work of beings will be gradually accomplished. If you aim, your own wealth for others, The wealth of others will be in your palms; For the white deity race of Lingkar, It‟s been three years, wondering about a horse race; It‟s been three years, without talk of a horse race; Now this year, make sure that you have a race. The day after, when dawn clears the darkness, Cook grains for chang, that are not black rum; Send down for slaughter, black dogs not in decline; All those below the Chipon ruler on high And all those above the flat-mouthed being, of the barren mountains below; Invite as guests, all of deity race Ling without remainder. Invite Lingkar and explain the need for the Horse race; The Race ribbons, chief Trogyal must cut; The distance of the contest, race course of Ling be; As gift place, the common property of Ling; Proclaim, the swiftest will claim the prize; Proclaim, the others will be left bereft of a claim. In reality, the prized pennant will be in Aku‟s hands; Kyalo‟s men, property and attendants And the tools for task – the seven pairs of gems,

Owner of these, except for chief Trogyal, there is none; Except for Turquoise bird, capable are none. Son of a father, no need for any hesitancy of mind; Glorious Tamdrin‟s prophecy are unmistaken; Now be quick and swiftly perform your task; Chief Trogyal, hold these in your mind. After these words were spoken, chief Trothung of the „Four mothers‟ developed a firm belief in the prophecy and was convinced from deep within. He then straightened the right sleeve of his large wide cloak dress followed by the left one. From the precious heap of his treasury he took gold of about the size of the sun; silver of about the size of the moon; a dre measure of gold powder and two dre measures of silver powder. He confessed that he had not made offerings in the past and took an oath giving his word that from that day onwards he would not forget his worship. Then he flung all the gold and silver on top of his castle which made a crackling sound and offered them to the glorious Red Tamdrin and his chorus of deities. Shortly thereafter, Joru broke the spell of his emanation and picked up all the gold and silver with his hands and then went away. In the meanwhile chief Trothung got down from his golden throne and attracted by his wife Sertso Kharak – the „Golden lake of Kharak‟, told her, “Oh my wife, Sertso Kharak; don‟t let your ears be distracted. Listen to this song of Trogyal. I have some important matters like these” and then he chanted this song to the tune of the „Short and hurried‟ melody: Lu ala lamo ala len; Lu thala lamo thala len. If you do not recognise this site; It‟s the site – „Fortress of Dark Worldly Entrails‟; If me, you do not recognise me; I am the chief, Trogyal of Dong. Listen to me, Sertso Kharak my wife; Do not sleep, but quickly get up. Prepare to invite Lingkar as guests, For I have received Red Tamdrin‟s prophecy. Said it‟s time to throw leftovers of old foods; Said it‟s time to serve with new plates; Said it‟s time to get rid of old wife from Den; Said it‟s time to acquire Drugmo – the new one. Among the words, that which was emphasised; From this day henceforth, I was told,

In the right corner of the golden throne, A sparkling stationary tea maiden, you may not remain. From the immeasurable winds above the pass, Be a shepherd that‟s ready with sling at waist; Whether things are right or amiss, you must watch over. Tomorrow, when the sun is fully overhead, With white, yellow, red and green zahog brocades And various silks, set up a camp of tents; With gold, silver and delicate silks, Swiftly spread out layered cushions on the throne. All below the world conquerors on high, To those above the vagrant beggars below; Invite all deity race Ling as guests without remainder. Pile on chemar offerings like mountains peaks; Arrange butter and thue like stone heaps on passes; Tea and chang aplenty like water channels brew. Serve tasty parts of flesh of sheep and yaks; Offer delicately arranged piles of sweets and fruits; Pleased must be the lord lamas with the offerings; Overjoyed must be the chiefs with the wealth; Close relations too, satiated with the rich enjoyments. Contented with the generosity should be dogs and beggars; To gain the admiration of the market‟s populace, Exhibit entertainments of every, imaginable kind; This introduction to my story You shall not forget; wife of Den heed my words. After these words were spoken, Sertso of Kharak thought, “This is not a prophecy from Tamdrin. It is really the evil portents of Joru. Unless I ask Trogyal to delay and postpone the proceedings, it will be a cause for regret later and at that time it will be too late.” So she took a ceremonial scarf as a gift for making a request and offered it to the deities and chanted this song: Lu ala lamo ala len; Lu thala lamo thala len. If I a maiden were to relate my roots; I am not from close by but from a distance; Far away from the middle of Den I am; The princess of the ruler of Trikar, I am;

The day I was ushered into happiness; The day old mother was full of youth; The day both my parents were present together. Then I was the cherished child of two parents; Was the high female chief of a large tribe; Was addressed as Sertso of Kharak then; That was the way things were, O ruler Trothung. The sword of meteor metal – paternal dharma of Ling; In reality, sustaining and maintaining it, is difficult; The thirty courageous brothers of Ling, For them to listen to whatever is said, is difficult. The property and possessions of father Kyalo; To win as prize for the swiftest horse is difficult; The fine physique and birth of Sengcham Dugmo; When you are in her presence, to please her is difficult. The recent predictions that you have received; How could they be from the deity Tamdrin? They truly are the evil omens of the boy Joru; O Trogyal la, please do not have a horse race. The foodstuffs and wealth of your parents Trogyal, For your son Aten‟s sustenance, are required; Do not waste them, O chief Trogyal; Do not have a grand banquet; better to let things be. To regret later after it‟s done – there‟s no point in it; Though it‟s not appropriate for me to talk to you, Being in a desperate situation, there was no other way; Chief Trogyal, hold these words in your mind. After she had spoken these words Trothung was annoyed and disgusted from deep within and remarked at her, “Ignorant wife from Den with a yellow belly, you aren‟t satiated by a khel of tsampa. So with your own share your large intestines are not full. You refuse to nourish the desires of your life partner. Your perceptions are higher than the heavens. Your self-esteem seems to be above the goats on mountain tops. Your large stomach‟s similar to a village pig. You don‟t trust the Jewels of refuge. You cannot recognise the law of Cause and Effect. When you have the planet, you want a place for yourself. When you have a home, you want the planet. You talk about being happier in your own place. Now, if there is a happier and more lovable place, there‟s no one whatsoever grasping at you and holding you back. You may have the liberty to go wherever it is more blissful and more enjoyable for yourself.”

Then he went about rolling up his nose and raising his shoulders; shaking his fists and posturing his upper back like a lion at play and saying, “I won‟t let the tongue move food that‟s beside my mouth; I won‟t tremble in the calves when about to gain the gem; I won‟t hesitate when about to acquire attainments.” So having made up his mind he ranted on and on and there was no way in which he could be corrected. The wife from Den thought, “Alright. Now, I guess it is better to fulfil the task that chases a person who has been destined by fate for there is no way out and it must eventually be done at some period of time” so she went about setting up the tents. She laid out the mats and rugs. On the throne she put on layers of cushions. She got all the kitchen articles, tea and chang completely prepared without a hitch. She managed well the thirty serf-servants such as the most reliable servant Tagyal and most efficient maid Numril or „Spic and span‟ and so in this manner she got all the preparations in excellent order and with complete authority. Then the chief of Tagrong, Trogyal ordered Zorna of Akhoh Tharwa to be the messenger to convey the message to all the three – great, Middle and Lesser lineages of Ling. He began by going to „Arrangement of nine‟ in the Upper Ma region and beat the Great drum that sounded like the simultaneous roar of a thousand thunders. He blew the White conch of the law that broadcasts like the sounds of a mad elephant. He played the Pleasant sounding cymbals like the musical piece of five sections. Then up in the direction of upper Ling he yelled “Ki”; down in the opposite direction “So”; in the middle a “Ho”. He produced a „personal piece‟ for the chief of Tagrong and then added a „separate section‟ for Gyatsa Shelkar of Bumpa. At Lungrih Drukhar – the „Landscape of six castles,‟ maternal uncle Denma heard the summons and said, “Oh! A round of beats from the Drum of the law; a round of sounds from the Cymbals and a round of White conch of the law has been blown. If one were to investigate them, it is certain that of these two one must have occurred – either the water head of disputes has burst open or else the sleeping foe has awoken.” Denma then simultaneously placed a saddle and put on the bridle of his dhowa steed „Graceful attainments‟. He put down the flap of his white helmet. He pulled on the lace strings of his coat of mail. He raised the mouth of the scabbard of his grey sword. Next he was about to cross his heel over the great stirrup and he was about to break the gold saddle with his massive thighs when they arrived like boulders rolling down a precipice. They were Gyatsa Shelkar, Tagrong, Gade, Darphen; Sengtak, Nyibum and others like the Chipon. The other fearless braves too had their armours on and carried their weapons. With their apprehensive expressions they appeared, sweeping over the landscape like shooting stars.

The first on the scene being maternal uncle Denma, he spoke up, “Alright Akhoh, this morning you took up the task-instruments of Ling and did the three with them – blew, beat and played them. What may we know is the reason for your calling on Tagrong and Gyatsa Shelkar from such a distance? The Drum of the law with light that makes clear is the accomplishment drum of the Lotus Born one. Let alone a hopeless servant beating it, even the lord lama is not allowed an audience. The White conch of the law that broadcasts is the Dharma conch of the Buddha Sakyamuni. Let alone you servants blowing on it, even the yellow bendhe monk‟s mouth vapours have not been near it. The Pleasant sounding cymbals have been the support charms of good fortune since the time the Ling divisions came into being. Leave alone you servants playing them, even the fearless heroes of Ling have not touched it with their bare hands. This Zigphen – The chief of Tagrong, let alone calling out to him „Tagrong‟; he doesn‟t even give audiences for white ceremonial scarves. This fair Shellu of Bumpa Dong, is the nephew of the Chen ruler of the Chinese. He is the accomplished one, who guards the northern gate. What cause was there to call him with a „Ki‟? What words have you to say for all of this?” and in this way he intimidated and threatened. Akhoh too, was not happy with Denma‟s words and in reply answered, “Alright. Great minister, Denma Jangtra la, there is little need for such intimidation and threats. Regarding me Zorna of Akhoh Tharwa, if I were to relate how Zorna was attached to my name, it‟s like this. In the bottom of the sands hills that follow Ling, I refused to place the flesh on the ground but attached it to the sky. I did not grasp it with my hands but held it with my teeth. I did not cut it with my knife but with my sickle. The sickle missed the flesh and it hit my nose. That is the way Zorna or „Sickle Nose‟ was attached to my name. The Drum of the law with light that makes clear, I thought it was an object to be drummed so I beat it. The White conch of the law that broadcasts, I thought it was an object to be blown, so I blew on it. The Pleasant sounding cymbals, I thought they were objects to be played, so I played them. If big people are not called by their names, what is the use of attaching such names to them? I was told by the chief Trogyal, „Men ordered about and shafts that are shot; The men, property and retinue of Kyalo And those such as Sengcham Drugmo Are to be placed as a wager for the brothers of Ling. The swiftest horse will acquire the prize. All those lower than the Chipon on high And all those above the goatherd below; Now come to the banquet of chief Trogyal.‟

That‟s about all” Zorna explained. “Now what‟s there to go to or to stay here for?” the members of the Ling divisions thought. “There‟s no need for Minister Denma to be annoyed at this little disturbance” they said and smiled at each other. They continued and said, “The reason for not dividing the common property of Ling and leaving it as it was, was the fact that it was the lucky charm of good fortune for the existence of the world and not for contesting and offering it as the private property of the most capable warrior or as the silk trophy for the swiftest steed. This contest was just the boastful words to show others that one possessed the horse „Turquoise Bird‟. But shouldn‟t we call Joru from Lower Ma and place the Lesser lineage in the line up. What do you say about searching for Kyang Goe and placing the steed among the deity horses for the race? The two of you – Lhadar of Zuwa Werma and Wangchen Darlu give some thought to this.” At this Zuwa Werma replied, “If the common property of Ling is left in place, there is no certainty that it will not one day change into a cause for delusions. Therefore as suggested by our own older generation of Aku and the Chipon, tomorrow we should gather at the banquet of Trothung and take part in the Race. We should call Joru to Ling. We should catch Kyang Goe from the mountains. We must have the Lesser lineage at the starting point. To line up the fearless braves in the Race etc. is in general part of the teachings of the Buddha and it is for the welfare of sentient beings. Specifically, it is for the overall considerations of the Ling people to clarify by means of melting with red charcoal fire the difference between lead and white silver. Fearless heroes, do examine with your minds which is better.” All of them agreed to this and proclaimed, “Tomorrow at the break of dawn let‟s gather at the banquet of Aku Trothung” and then that evening each of them went his own way.

Chapter – II The chief of Tagrong, Trogyal did prepare, A feast to discuss the Horse race; All Ling – upper, middle and lower assembled; A Horse race and its venue and timing decided.

Soon after that, Zorna returned and gave a detailed account of all that had happened to chief Trothung. Trothung did not agree to the talk of calling Joru to Ling and remarked, “Oh no! The yidam in his predictions did not mention to me that Joru should be summoned. It‟s certain that whoever has suggested this is an old satiated seyu” and he developed a slight doubt regarding the prophecy and he remained disturbed in his mind. The next day, just as dawn became clear at the top of the mountains, with the great, Middle and Lesser lineages of Ling as the main guests the families within the community appeared like the constellations in the heavens. Those outside the tribe were like the vegetation on the passes and those bereft of tribes were countless. The great community was like mount Sumeru. The numerous people like the stars in the sky, came as if they were clouds gathering over the crops of Aku Trothung. There was the lord lama, the sun and moon in the sky. Next the chiefs on high like mount Sumeru. Then the young bloods of Taktsang like fine pelt. There were sons and nephews like pieces of bamboo shafts. Paternal elder brothers like trunks of sandalwood. Mothers and aunts like icy lakes and young maidens like summer blossoms. The ears of fine crops of deity families, each went to the tents that had been set up for themselves. While each of them sat on the seats assigned to them on the basis of their status and power, there came from the „Unchanging castle of Ngulchu Trodzong‟, Gyatsa Shelkar. Since he had actualised the „six skills‟ physically, the laa and life-force of enemies and hindrances cringed in fear. As he possessed the qualities of the „six beauties‟, he excelled all humans in the three realms. His eyes were flashing like lightning and his teeth made sounds of chewing popped wheat. His face was ruddy like a maddened black bear. With the dignity of having shaken the three realms with his physique of „six forms‟ he came charging. He noticed that the Tagrong steed that could soar over mountains was placed at the head of thirty supreme steeds that were tethered together on a rope. Offended he raged, “Who has tied a donkey in front of a stallion‟ and cut the attachment of that horse with his sword and chased it away towards the encampment. In its stead he tied his steed Phoenix. Seeing that Trogyal of Tagrong was at the head of the row of the fearless heroes, he aimed his charge there and came rushing. He stopped at the demarcation and chanted this song of the „Dispute about Seats‟: Lu ala thala lamo len; Lu thala lamo thala len. From the blissful palace of the expanse of phenomena, The dharmakaya, Vajradhara and others; Buddhas with compassion toward sentient beings, Look on compassionately and be my helper.

If me, you do not recognise; From the unchanging castle of Ngulchu Trodzong, I am the unchanging hero called Gyatsa Shelkar. I am the nephew of the great Chinese chief; The three – Gyatsa, Shenpa and Northern child, Are three brothers from closely related mothers. The three – the Phoenix, Peacock and Water bird, Are foals of a single mother mare; The three – Yazi, Mazi and Guzi, Were beaten and forged by a single blacksmith. The nature of reality, it is thus; Therefore chief Tagrong, do give ear. My dhowa, this white Mongolian „Phoenix‟; Though not considered a rival to Ling, Is needed, for it‟s destined from the past. This sword, „Little star Yazi‟; Though not considered a rival to Ling, Is needed, for it‟s destined from the past. The thirty brothers of Lingkar; Outside, they are a single flock of sheep; Within, each mother has her own son. For the brothers – a bunch of feathers of a spear, If a task‟s done with integrity, every one is pleased; If words are truthful, every one will listen. To fulfil one‟s desires through deceit and lies; This invitation to the fearless braves of Ling; It‟s hard to guide a ferocious tiger to a meal; It‟s hard to guide a yellow faced drong by its nose. It‟s hard to fool me – Gyatsa Shelkar; You of the Great lineage of Ling and carnivorous wolves, Don‟t possess compassion; that‟s clear to all. In reality, these two – father and son of Tagrong; Have invited a hundred important guests And me – the unimportant Bumpa, have cast behind.

Father guest sits at the head with those invited; The two – Middle and Lesser lineages are left bullied And the humble boy‟s share is cut off. Without a rightful share, one may not sit; Ignorant people should not sit at the head; Weak horses should not be tethered at the head. Mega commander Shellu will take the centre seat; If external enemies appear, I will subdue; Internal deity families, I will protect; Wondered if it‟s true, Tagrong? Keep these in your mind. After he had spoken these words, he acted as if he was flinging the „Powerful Red One‟ onto the ground and then remained there. In reply the Tagrong chief Zikphen said, “Gadeh, you dead son of Gyaza! A fool with his mouth locked up. If you bend your tough bow excessively, it will break. If the anxious swift horse is rode excessively, it will collapse. Today, the banquet of the great lineage‟s Aku is the inexhaustible mine of Namsey, the deity of wealth. It‟s as high as Mount Sumeru – the king of mountains. It‟s the innumerable stars of the sky. Its profound depth is equal to the great oceans. For this occasion have come the fearless heroes, the chiefs and lamas. All the subjects have come as guests to enjoy the tea and chang. They‟ve come with expressions of being pleased. When their faces are full of smiles and the sun of happiness shines in the sky, with displeasure from your heart, why do you place your life-force as a target while claiming to own the life-forces of others? What is this great suffering that is needed to pollute and cause internal violence among the brothers?” he queried sarcastically and then he chanted this song of „The rage of the tigress‟: Lu ala thala lamo len; Lu thala lamo thala len. The buddhas of the three times and ten directions And host of the conqueror‟s children – the bodhisattvas; True buddhas who are unfailing refuges; This day, come and assist me. If I were to relate my own story; Of the fearless braves of Ling, I am the great head; If called, I answer to Tagrong Zikphen. For white armour, used tigers for lower parts And so became known as Tagrong; For helmet, groves of leopards used And for reason was called Zikphen.

Of Ling‟s armies, two divisions commanded And for this reason, Chief was attached; The reality of these was of such variety. Son Gadeh and myself – the two of us; Contesting horses for speed, equal we are; Power to cleave with grey blades, equal we are. Better to sit face to face with men of import; I was not evaluating your fears; Risk of harm to the Ling clan brothers be; You are the evil arisen from within the home; The cherished and spoilt one, from among the group. My sitting in the centre at the head of the row; It‟s the rights left by my paternal forebears; It‟s the rights upheld by the true male son. For the task destined, one cannot avoid; But the greed for that which one is not destined; None except a fool behaves that way; Though wanting to rob, you certainly will not get. This feast presented today by Trogyal; No cause for you to be so critical; You of Lesser lineage, penniless on the poor side; Though you all crowd into the fray, it is difficult; Consider if there‟s truth, families of Ling divisions. If you ignorant ones were assigned to the head, For the paternal practices of Ling to begin, it is difficult; If you think it‟s true, control your own self; Now don‟t flash about Gadeh, son of a father. After he had spoken these words, he got up and came rushing. The two were like a tiger and a yak charging to touch their foreheads together. At that very moment, the Chipon, Nyibum, Darphen, Gade, Sengtak, Nyatsa, Rongtsa, Denma and some others of the great, Middle and Lesser lineages intervened and withdrew them and they were separated. Then Sertso of Kharak chanted this song of „The seating arrangements‟: Lu ala lamo ala len; Lu thala lamo thala len.

Of the host of a hundred thousand dakinis, Omniscient Dorje Phagmo – the only mother; Of the heavenly realms arrayed with turquoise leaves, Omniscient Jetsun Drolma, lady sublime; This day as Denza‟s friend come forth. This day, this great banquet of Trothung Is not to fulfil one‟s desires with deceit and lies, But for the Dharma and doctrines of the Three Jewels; For plans for the existence of highland Tibet And for the common strategies of colourful Ling. At the start of two auspicious tasks, do not let Your mind be anxious, but place it in equanimity. Regarding the real meaning – the essence of the words: The yellow tent that‟s like a great golden mountain; The inner power and sheen of such a tent Is that it‟s ready for those of the golden thrones. It‟s the throne of the lord lamas; At the head of all the lamas Is seated the very clear scriptures, the source of the Dharma; Is seated the Dharma practitioner Zhonnu Lodro; Is seated others on the edge and together. Look on with wisdom minds and protect with compassion. The white tent that‟s like a great snow mountain; The inner power and sheen of such a tent Is that it‟s ready for those of the silver thrones. It‟s the throne of the supreme chiefs; At the head of the chiefs on high Is seated the golden Nyibum Daryak; Is seated Darphen of the son of Choelu; Is seated White Shellu – chief of ten thousand; And then are elders and below them younger ones. The red tent that‟s like a vermilion Sumeru; The inner power and sheen of such a tent Are the shimmering rainbow framed brocade seats. It‟s the throne of the great chiefs; At the head of the important chiefs Is seated Lhadar of Zuchen Werma; Is seated Wangchen ruling over ten thousand; And then are seated elders and youth on the edges.

The brilliant coloured tent that‟s like slate mountains; The inner power and sheen of such a tent Are tiger seats with shimmering designs. It‟s the carpeted seat of the paternal elders; At the head of the paternal elder brothers Is seated Chipon the ruler; Is seated the clan father – the ruler Senglon; Is seated the ruler chief Trogyal. The inner power and sheen of the maroon silk tent Are nine seats of spotted leopard that have been arranged. It‟s the carpeted seat of the younger brother ministers; At the head of the younger brothers Is seated the great minister Denma Jangtra; Is seated the capable Sengtak Adom; Is seated Choekyong Bernak of Gade; Then are seated elders and youth on the edges. The inner power and sheen of the blue silk tent Are nine woollen seats with rainbow colours arranged. It‟s the carpeted seats of the mothers and aunts; At the head of the mothers and aunts Is seated the great mother Gyaza Lhakyi; Is seated Rakza Getso of the great father; Is seated Sengcham Drugmo of Kyalo; Then are seated elders and youth on the edges. Lingkar brothers, do not dispute the order of seats; This day, the lamas, chiefs, and paternal uncles; Elder and younger brothers, mothers and aunts and others; Covering all including the great market with none remaining; Each has been offered his appropriate place. And then deity families of the six communities; The distance of the northern tracks to be raced; Size of paternal property to be placed as wager; Without jealousy must duly be discussed. This year, this horse race of Ling; May it raise the esteem of the white side; May it oppress the nape of the dark side; May it place the world on the path of Dharma; May the wishes of Lingkar be fulfilled; Deity families of Ling, hold these in your minds. After these words, the seats were divided accordingly and a veritable feast was served.

Then while the white deity families were seated and sat smiling, the divine prince Joru had transformed his entire body into an object like a grey metallic stone that displayed only his white teeth and a red tongue. Not taking into account what was happening here or there he arrived in the midst of the row of seats. Joru said, “Alright. Six communities of white deity race, yesterday while I was in Lower Ma I heard from the talk of the winged creatures and the messages carried by the winds that Chief Trothung was arranging a feast of all the good things for the thirty elder and younger brothers of Lingkar. My mother told me, „Joru, though your mound is small it was a piece of the mountain. Though Joru you‟re small, yet you‟re of the descent lineage of Mukpo Dong. If the capable male warriors, have rightful shares, why shouldn‟t the humble ones not have the same shares? You must go‟ she had ordered and so I have come” and then he sat without paying attention to what was happening around him. The faces of the Lesser lineage beamed with smiles while all the others sat with faces completely dark. Paternal aunt, White Nene emanated herself into a tiny golden bee that proceeded from the within Joru‟s hair into his ear tube. She said, “I am Nene, the White Nammen lady. Don‟t be distracted but focus your awareness towards me. Today the essential message is that the ruler of the Upper Northern areas Lutsen has emanated into a carnivorous black wolf. He will be arriving after some time. There‟s a great danger of the Demon inhaling the human lives of the thirty fearless heroes of the six communities. Moreover there‟s a danger of the Ling divisions disappearing. Joru, you have been destined to subdue him. If you are not able to reduce his powers today much harm and violence will befall the southern continent of Zambuling. There will be more predictions in the future” she remarked and then left in the way a rainbow disappears in the sky. Then divine prince Joru stood up from the midst of the group and looked towards the north. The Ling people thought that his mother Gogmo was following behind him. At that moment, a black wolf like overcast darkness with its mouth ablaze with flames and its body a swirling mass of black wind was approaching. He took from his waist, his weapon – the sling „that rotates a thousand boulders‟ and calling for the assistance of the Dralha and Werma he shot it with a whirring and „tsa khob‟ sound. The shot hit the forehead of the black wolf that had a light the size of a melong – a mirror and a little blood the size of a flea oozed out. Of the eighteen lifeforces that it had attracted, all except one of them had been severed. The black wolf rolled below the mountain and the Ling people thought, “The local deity Magyal Pomra had emanated in the form of a black wolf and had come to join in the Ling gathering. Joru had hit the black calf thief on the forehead with his sling shot and it had disappeared. They remarked it was a pure case of: It cannot get up due to the yoke on the nape; It cannot go down due to the ropes on its calves.”

So the people were full of regret. At the time Joru thought, “Today I have lured the life-forces of the thirty fearless heroes. I have accomplished the doctrines of the Lotus Born one and I have raised the victory banners of the Three Jewels and the Teachings. To think that I have killed Magyal Pomra with a sling shot is due to the obscurations present in the confused minds of ignorant people. It is not befitting and appropriate to give them a reply” he felt and so he kept quiet and remained in a state of equanimity. At the time, the servers like Sertso of Kharag were numerous like a flock of startled birds. Tea and chang were served like irrigation channels of water. Chemar heaps were piled high like mountains. Butter thue were like stone cairns on slate mountains. Meat and butter were cut up with axes. Golden plates were present in orderly arrangements. Silver trays were spread out all over. As soon as the guests had been pleased with the inexhaustible dishes of delicacies that had been arranged and displayed like a cycle of ritual offerings, Kyalo Sengcham Drugmo of Ga appeared. Her head was ornamented with a variety of precious stones like turquoise and corals. On her body she wore eighteen long and short dresses. There was one of medium length – that made it nineteen pieces of clothing in all. There was among them the exceptional brocade called „Lotus and Garuda wings‟. She wore pretty „Yuga‟ boots of blue leather with laces called „rainbow lines that swirl naturally‟. She had on a fine selection, of gold and silver necklaces. Giving an askance glance, she zigzagged along gracefully. She appeared as if she was competing with the beautiful youthful maidens of the heavenly realms. In a hand she held a ceremonial shaft with white feathers and decorated with precious stones and silk at its end. She stood in the centre of the gathering and chanted this song of „Selecting one‟s home‟: Lu ala lamo ala len; Lu thala lamo thala len. From the pure realms arrayed with turquoise leaves; From above the throne glittering with gold leaves; From above the seat of brilliant conch leaves; O compassionate mother Drolkar – deity of long life; I make request to your form of compassion; This day, kindly come and assist this nun. If you cannot recognise this maiden that‟s me; I am Sengcham Drugmo of Ga Kyalo; O six communities of deity race of white Ling; Do not be distracted but for a moment focus; Listen to me, for I have these to relate.

In the deity mandala of Lingkar of the east; On the right corner of the fearless heroic deity children Was born the beautiful maiden Sengcham Drugmo; Into the midst of the glad heroes of Lingkar, Was destined by the supreme deities on high. From among those below the Indian ruler, The eighteen territories of the four directions Have disputed – it‟s clearly known by all. The host of Ling heroes rule absolutely And I have not left but held myself in control. Today in the general meeting of Lingkar, The position of Lord who guides Ling‟s common strategies Will be gifted to the swiftest rider, it has been said. How could there be opposition to this command? But the Chieftain of Ling must be A guide to liberate the six realms of beings And an antidote for the Hor and Demon‟s poisons. For the exorcising commands of the awareness holders, To benefit the Teachings and beings; And the thorough dedication of prayers of concern By the conquerors sons – the bodhisattvas; Who thinking that, rather than holding onto existence Better it is to lasso the beautiful mind of beasts; The austerities of those skilled in speech; How could they be a condition in opposition? For the unexcelled absorption of method and wisdom Of the swift path of the profound secret mantra Of the person who actualises the welfare of beings; We pray for assistance that accomplishes his intentions. The thirty fearless heroes at this time; Their minds grasping at whatever‟s required And proclaiming of wanting this; what need is there? This ornamented deity shaft of mine, Is the offering for initiation of the Lotus Born master; It‟s the life-shaft of the queen of accomplished beings; It‟s the shaft possessing the ten perfections. Today this shaft that is a deity shaft, May it raise the stature of the white side;

May it subdue the demon races of the dark side; May it accomplish the Dharma of the Jewels and deities; May a being that accomplishes tasks commanded from above Be the unmistaken choice, supported by mother lineage dakinis. After having spoken these words, she released the shaft after aiming it towards the side of Tagrong of the great lineage. At the time, the lamas thought, “The words of truth of the prayers of Drugmo, the enlightened activities of Orgyan Rinpoche and the thoughts of all the buddhas, collected together into a single entity and destined for the welfare of beings has but only one owner which is Joru” and in this manner they remained in a state of one-pointed concentration. The heroes wondered for whom among them the shaft was for. They thought and hoped, “Wonder if it‟s going to descend on me?” Joru felt that although Drugmo‟s prayers calling on the deities was good, yet the way she released the shaft was not proper. All the thoughts of the heroes were only due to greed. They all felt that they were the only leaders of Ling and remained unaware of what was happening. Since Trothung had no shame, he signalled and looked up. The shaft soared upwards a wee bit and then as in accord with his thoughts it descended towards him. He felt in his mind that the predictions of the deity Tamdrin were unmistaken. When he was close to holding onto the shaft it again ascended higher and then landed in a colourful heap on Joru. Joru seemed oblivious to the shaft and appeared as if there was nothing more enjoyable than eating meat. He placed the shaft a little away from himself and continued. Everyone thought that although the shaft had landed on Joru he lacked any joy and was attached to the bones. Everybody concluded, “If this isn‟t really a case of „a beggar‟s lineage of not having food to eat yet possessing a son who‟s ignorant‟ then what was?” and everybody remained in a state of pity and compassion. In Drugmo‟s mind the thought arose, “There‟s nothing that this shaft doesn‟t know. Although it is certain that the lord of father Kyalo‟s wealth, the owner of my hair and the chief of the divisions of the Ling tribe is none other than the divine prince Joru, yet since Joru‟s physical appearance is not pretty if I do not pretend that I am not happy deep within and have immeasurable suffering because of not agreeing to this, he will be the cause for teasing and bullying by the gathering of chiefs that would lead to obstacles for all sentient beings and the hostility of the heroes for myself. Also all the people will spread rumours of me as a black female without a good family background and will be hostile” she pondered to herself.

So she said aloud, “This shaft is of no use. It‟s the basis of harm. Joru should not be selected as a chief. He will not become the life partner of Drugmo. This will not be accepted. Now cast the colourful life-span knot again.” The life-span knotted shaft was again aimed at the Great lineage families and cast. Again it descended from directly above Trothung. Trothung felt that earlier there had been no doubts about the predictions, therefore he should grasp the shaft emphatically. So when the shaft came down near him he stretched out his hands but only a finger touched it and the shaft then flew upwards and away. It then went and swirled around Joru‟s neck and descended on him. Moreover it tied a life-span knot on him and then remained. The great gathering roared with jeers. In order to acquire the trust of the ignorant beings, Drugmo thought that it would have to be a remarkable omen such as if she presented one of the gems of the task-instruments to Tharwa – the highest person in the gathering. So she cut through the middle of the rows towards Tharwa. But Tharwa felt that Drugmo‟s recital had been unsuitable and so one could not appreciate people who had no faith in the Three Jewels and performed such ignorant actions. His face was like overcast clouds above barren slate mountains. When Drugmo arrived near the front of Tharwa, a great gust of wind suddenly appeared and she was powerlessly thrown backwards. She began to shake and tremble involuntarily and reached the back of the rows and fell in front of Joru as if she was prostrating to him. The gem too came out of her hands and fell into the Joru‟s lap. The people let out a roar of jeering laughter greater than before. Then while Drugmo was getting up, she thought, “Although this has been such an embarrassing situation, yet in general for the sake of the teachings of the white side, the welfare of sentient beings and so that obstacles do not arise for divine prince Joru‟s actions for the welfare of beings, this has been a good opportunity for all the people to develop faith. My embarrassment is just a temporary phenomenon.” At the time Joru remarked to his elder brother, “Now the assembly of Ling, Uncle‟s feast and Drugmo‟s choice of a home have all been excellent. Regarding future activities, please confer with the Chipon and Denma and do whatever is necessary. I have to go to before my mother in Lower Ma. It seems to be about time to summon Abkya Yuma and Ngo Yuma in lower Ma,” he said and then put the left over meat and thue in a goat skin bag which he carried on his back and left. After this, Trogyal the „Chief with Four mothers‟, chanted this song in which he related the reason for the banquet and the need for having a horse race: Lu ala lamo ala len; Lu thala lamo thala len.

Omniscient dharmakaya – Boundless Light; Omniscient sambhogkaya – the Great compassionate one; Omniscient nirmankaya – the Lotus Born; Pray, be a friend that looks after me. O six communities of deity race of Lingkar; Hearken to me, for I have some words for you; If me, you do not recognise me; I am Chief Trogyal of „Four mothers‟. My mother not rearing me, I was breast fed by goats; She-goat not rearing me, I was breast fed by dzomos; Dzomos not rearing me, I was breast fed by a bitch That‟s the way „Four mothers‟ was acquired. The royal song has energy, is smooth and leisurely; With the glorious lama as the principal being, This feast for the gathering of deity race Ling, If observed, is ambrosia for the eyes; If listened to, is ornament for the ears. For us – the tribal divisions of Ling, The swift steed and the skilful son‟s Renown spreads across the entire world. And thus, it occurred to me, The fame of one not displayed in a race, Are but the empty echoes of speech; Therefore it is better to discuss a Horse race And as prize and wager, place our paternal property. This paternal wealth of Upper Lingkar, Before it‟s squandered away meaninglessly, Let the swiftest steed claim the prize; Let the brothers examine the best race course; Let the Ling divisions discuss the distance to race. This horse race of the deity race of white Ling, May it raise the prestige of the Jewels and deities; May it oppress the nape of the Hor and Demon foes; May it fulfil the aims and wishes of white Ling. After these words had been sung, the brave heroes sat without saying anything. But Dongtsen Apen reflected that earlier when „Turquoise Bird‟ had been bought for gold that would have filled the three realms, there had been no regret. Now after his father Trothung has given such a massive banquet if „Turquoise Bird‟ turned out to be ineffective it would be a cause for other

people‟s hostility and great embarrassment for himself. So he felt that he should relate a story of „whatever one wishes‟. So he spoke, “Alright, white communities of deity race. Listen to me, for I have some words to offer. This year‟s Horse race of Ling, is now renowned all over the world. If the Race be too short, it will be cause for derision. If the standard of the racing is of a poor quality, everyone will be hostile. As regards the thoughts of me Dongtsen, the heads of the steeds should be directed towards India. The hind parts of the steeds should be directed towards China. From high Tibet we should observe the spectacle. Renowned all over the continent of Southern Zambuling a tale lineage should be left for future Tibetans. Do you think it‟s so, courageous heroes of Ling?” It did not appeal to the minds of all those present and created a froth of bubbles of embarrassment. In particular it did not appeal to the families of the Lesser lineage of Ling. Elder brother, Chipon felt that the speech was just to show off the fact that the families of the Great lineageof Ling possessed the steed „Turquoise Bird‟. He remained with his face like overcast rain clouds above a barren slate mountain. Gyatsa Shelkar thought that if things were left in the manner suggested by Dongtsen, then there would be internal wrangling, intrigues and violence within. The future effects of the pollution could certainly land on Drugmo. He was so emotionally affected from the depths of his heart and his balanced state of mind wavered about so much that no words could come forth from him and he remained silent. The supreme being Tharwa concluded that it was certain that Dongtsen‟s speech would lead to internal rivalry among the brave heroes that evening. So now he felt that he should say something that would create peace. So he got up in the middle of those seated and spoke. Tharwa said, “Alright, great pure community of the tribes of deity race. Me, the supreme being Tharwa‟s thoughts are these. If you want a Horse with renown that will excel the rumours of the three realms, then I have the tan coloured steed that knows flight. Direct the horse‟s head towards the blue heavens. The steed‟s hind parts towards the congested earth direct. The spectacle from the intermediate realms of space, observe. Or else, the Ling divisions should discuss where we should race. As mediator let‟s have Werma to mediate. The authoritative powerful being – Wangchen, will be able to decide with his authority.” After he had spoken, the Gyatsa Shelkar said, “This day, from the high assembly grounds of the Ling brothers, some males have flaunted their wealth. Some others have let loose their perceptions and spoken of „whatever one wishes‟. Some have thought of honest concoctions. Many have spoken but few have listened. In order to be the head chief of a great community, one must not lose sight of impartiality and at the same time possess the great mind of bodhicitta that thinks of the welfare of others.

Regarding the Horse race in Lingkar this year, it has been said that Trothung has decided to have the Race and that the task- instruments of the common religion and politics of Ling will be awarded as a trophy to the swiftest steed. Although the words of Apen of Dongtsen are beautiful, they are only evil thoughts reflecting doubts that the property might be lost to others. Therefore these are Gyatsa Shelkar‟s views. If the tribes wish to have a Race the steed‟s heads should be directed towards the barren mountains of Gura Dza . The steed‟s hind parts directed towards hornless Ayu Dil. The spectacle should be observed from the Lha Dilgo – the Deity Dil‟s head. The incense worship to be offered at Lu Dilgo – or the Naga Dil‟s head. The men, property and attendants of Kyalo will be offered as a prize for the victorious dhowa steed. Are you in agreement, great community of deity families?” After Gyatsa Shelkar had spoken, the mediator Lhadar of Zuchen Werma chanted this song of mediation: Lu ala lamo ala len; Lu thala lamo thala len. From the palace of bliss of my crown, Omniscient Shakyamuni – the Buddha; From the glorious copper coloured Zangdok Palri, Omniscient nirmankaya – the Lotus Born; From above the fearless throne of lions, Omniscient Nene Nammen Karmo; This day come and assist the mediator. May the Direct and Vajra guru‟s doctrines be actualised; May the nape of the Demons and jungpos be oppressed; This Horse race of Ling this year – May there be no jealousy from the blue heavens; May there be no „Egoes‟ on congested earth. Therefore, all ye of the white deity race, If me, you do not recognise; I am the mediator – Lhadar of Werma. The one that places good beings above; The one that pulls evil ones below; The one that mediates between good and evil. The one that unties the knot of truth and falsity; The one that speaks of truth and integrity; The pure words of truth of the mediator, Should not be confused, by all – high and low. The amazing speech of Dongtsen, today, India and China mentioned – are far away;

Between heaven and earth, one cannot race; Not appealing to the ears, let‟s cast them aside. The words of hero Gyatsa were attractive; Gura Dza and Ayu Dilgo; There are thirteen stations when grazing dzos; For distance to be raced, this would be suitable. On the day of the Horse race, Armour, even a hand guard should not be worn; Weapons, even a needle tip should not be worn; On heads, put on a jala as a helmet top-piece; On bodies, drape on cloaks of fine silk; On waists, hold on with five coloured silks; On feet, wear soles of great turquoise rainbows; Put on ornaments of precious stones, Like the head adornments of the deity from Orgyan. That Joru – the divine prince of Gogmo; No reason to place gems in border lands; To colourful Ling must be invited; The steed Kyang Goe, from the mountains capture; May the wishes of self and others be accomplished. After these words had been chanted, except for three people who had secret faults, joy and delight arose in all the others. Following this the people of Ling then discussed the counting of days and the day on which the Horse race would be held. From among the elder brothers of the Lesser lineage of Ling, the ruler and head Chipon of Dong threw back his long mane of hair that were as long as a yak‟s tail. Then after stroking his goatee three times he chanted this song: Lu ala lamo ala len; Lu thala lamo thala len. From the western palace of bliss, Omniscient Buddha – Boundless Light; May you guide sentient beings on their paths. If I were to relate my story; I am called „Chipon Rongtsa Tragen‟; I am the elder of three generations; Have achieved the deity‟s form that never ages; Have achieved the iron life-force of immortality; Have achieved the life and phug deities that care for me.

This elder that‟s gone past his youth; Though without holy merit possess brave skills; So as the senior‟s verbal instructions: This day, the constellation of Minduk And Saturday do come together; It‟s inauspicious, better it is to postpone. Tomorrow on Sunday, the little shepherd meets; The day after on Monday, for the head suitable; The day after that is Tuesday, for hands suitable; The next day is Wednesday, for the third month suitable; The day after is the conjunction of „victorious‟ Thursday. It‟s the stars of the conqueror Shakyamuni‟s birth; It‟s the birthday of Joru – the divine prince; It‟s the right day for the Horse race of the tribal divisions of Ling. Therefore, this Joru, the divine prince, To colourful Ling, we must invite; Ling divisions do discuss, who must go as messengers. As soon as these words had been spoken, Trothung said, “Except for you of the Lesser lineage none have the responsibility of calling him. It‟s better if Senglon went.” All the others remained as if they had nothing more to say in the matter. Then the mediator spoke, “Alright then. Today is one. Tomorrow is two. The day after is three and the next one is four. The day after the next one and the day after that which is the white deity day – on that day all the brave heroes should assemble at the palace of the „Gem of Supreme bliss‟. Till then work at Gura Dza and set up the tent „Intimidating the three realms by charisma‟. Arrange the eighteen golden thrones in their proper order. Also accomplish the rituals of worship for the local deities like the incense chants and incense banner offerings. After that every one may return to their own lands.” All the people went away with huge smiles across their faces.

Chapter – III In accordance with the instructions of fair Shellu, Drugmo set off to summon Joru; Aware of this, Joru the divine prince, Transformed into an emanation to test her.

At the time, the families of the Lesser lineage discussed among themselves as to the best way in which to invite Joru back. The ruler, elder brother Chipon said to Gyatsa Shelkar, “You go to the encampment of Kyalo. Tell Drugmo that since the root cause for Joru being sent to the land of Ma rested with her, if they could not invite him now, she would be held responsible. Act and display an intimidating expression and emphasize her responsibility in such ways. Whether we will get him back, you will know from her. Even if he is not brought back she will have something to say” in this way he spoke his mind. The uncle and nephew‟s thoughts being in accord, the fair Shellu of Dong Bumpa put on his armour and fastened on his weapons as he had done earlier. He placed the saddle paraphernalia and tail knot on his steed – „Phoenix‟ all done at the same time in one go and then went forth and arrived at the encampment of Kyalo Tsang. Sengcham Drugmo of Kyalo, appeared in an extremely frightened state and carried in one hand a white silk greeting scarf of a dom‟s length. She held on to the reins of the steed Phoenix and chanted this song of welcome while at the same time enquiring the reason for his coming: Lu ala lamo ala len; Lu thala lamo thala len. From the eastern pure lands arrayed with turquoise leaves; From above cushions of glittering conch leaves; From above thrones sparkling with gold leaves, Is the compassionate mother White Tara – deity of longevity; This day come and befriend your daughter. O fair deity prince of Bumpa; If I, a maiden, were to relate my story: I am the cherished girl of Kyalo Tsang; I am a chief of the great community of Ling; I am the main one, among a thousand dakinis; I am the incarnate of the White Tara. Body straight like the notched shaft; Movements excellent like refined gold; Flesh and veins red like vermillion; Complexion fair like the snow; Mind ever sharp like a missile; These are not self praises but various attributes. And then, O fair Shellu; The face that‟s like the moon of the fifteenth; What reason, to be overcast with clouds? For eyes like the starry ornaments of the sky,

What reason, to radiate fiery sparks? Towards humble Drugmo bereft of faults; What reason, for not being loving and kind? The flaunting of turquoise manes by the white snowlion; Over the dog Dali, is a bit too much; The flaunting of force and power by hero Gyatsa; Over related Drugmo is rather excessive. If it were Kurkar of Hor, it‟s correctly needed; If it were the Black demon, it‟s truly suitable; A ruler should not from his throne separate; What cause brings you here to this site? After she had spoken these words, Gyatsa uttered with vehemence, “Alright. You stupid female called Drugmo. Red and wet female, that gorges on raw flesh. Pale and wet female that drinks fresh milk. Feeding on coloured popped barley, your teeth are colourful. Creating Internal intrigues that attract warmongers. You, harbinger of war that attracts polluting spirits. Though you talk of four appealing qualities within your heart resides four spirits. You sent Joru off to Mayul and on top of that you chant, pretending to possess a complete set of qualities. I have no idea of these things that you speak of. Therefore listen to this song” he said and chanted: Lu ala lamo ala len; Lu thala lamo thala len. If those like me do not recognise me; From the high castle of Ngulchu Trodzong, I am the fair Shellu of Bumpa Dong. Sengcham Drugmo of Kyalo; The basis of dispute that disturbs brothers internally; That year at the time when the sun was present, Young Joru to the Lower Ma was expelled; Though Trothung was the guide and leader, Yet long term plans lead to you – female spirit. The five-faced lion that‟s mighty and strong; Drugmo is the person that obstructs its turquoise manes. The canines of the carnivorous tiger that feeds on humans; Drugmo is the person that confuses „six smiles‟. The horn of the yellow faced drong; Drugmo is the person that breaks horns at their base. From female dons, arise numerous disorders; Gorging goat‟s flesh, many people who poison;

The female blocks the path to happy realms above; The female guides on paths to suffering realms below. Two female birds have no ears; Two female lice have no bones; Two female goats have no brains; Two female dogs have no voice boxes; Two female snakes have no sense of love; The contents of the adage are complete in you. This Joru, the deity prince of white Ling; If not brought before me Gyatsa, I will be The mountain unable to resist the upper jaw of father Kyalo; Mountain unable to fasten up tents on its top; Mountain unable to resist the lower jaw of mother peacock; Mountain unable to fasten down tents on its top; Mountain unable to sever the arms of loaded thunder; Mountain unable to fasten trees above on its top. You, Sengcham Drugmo of Kyalo; Mountain unable to command smoothly, razors that shine; Now do not stay, but go to summon Joru; You, Drugmo hold these words in your mind. After he had spoken these words, Drugmo felt in her heart, “It is exactly as quoted in the adage, ‘Not responding to drums, is the great monastery’s gong; Not responding to hats, is the meditator’s bearskin shade; Not responding to words, is the hero’s strict orders’ or else how could I, Drugmo be held to answer for sending away Joru to Mayul. When the great and middle lineages listened to Trothung‟s talk and expelled him to Mayul, then the adage that applies says, ‘Behind a younger brother is the elder one; Behind flesh and stomach is the spleen.’ At the time, you Gyatsa were nowhere to be seen. But now, I cannot compete with his power. If I spoke he will not respond and so I have no option but to agree and be responsible” she thought. She then said, “Alright, fair Shellu. I will go and see if I can invite the divine prince Joru Rinpoche. Would you yourself kindly enter the turquoise tent as a guest.” Gyatsa replied, “If you do get Joru to me, from then onwards I will not require any tea or chang” and then left in the direction from which he had come.

Then while Drugmo herself began preparing for the trip to Lower Ma the dakinis of the mother lineage convinced her mind regarding the need for a full and complete set of ornaments, clothes and various necessities. So she dressed up the braids on her head with a variety of precious stones like turquoise and corals. She wore her gau with the nine pieces that went around. She fastened on her neck a statue of Tara that was her inner support. She wore on eighteen dresses that were either short or long. The one that was in between made it nineteen in all. On her feet she had on charming little Yuga boots and in this way she was decorated with all the ornaments at her disposal. In the task-instrument turquoise wine jar she poured in the tsechang – the blessed chang of longevity, consecrated by the queen of accomplished beings. She put on the jar‟s cover of pearls and took the drink as provisions for the journey. She stuffed a pocketful of meat and thue for Joru. “In the adages of worldly ways, it is said, ‘Supreme males are deceived by speech; Intermediate males are lured by wealth; Inferior males are tricked by food.’ So therefore, I will bring him through this means” she thought and went forth on her dhowa steed – „Brown wheat Khyung‟ to Lower Ma following Joru. Now Joru was aware that Gyatsa had sent Drugmo as a messenger. He felt that since she had earlier unknowingly defamed and reviled him on numerous occasions, he needed to treat her with an unimagined frightful experience that would serve as a purification rite for her. So he told his mother Gogmo, “Drugmo is coming as a consoler for me. So I have to go to welcome her” and making use of the „Channels and energy‟ vehicle he journeyed. Drugmo was at the time in the land of Beru Nyima Gyaltsen of Dong. From the land, going upwards to Ling there was a penalty. Going down towards Ma there was a penalty. She had arrived in a northern land without humans. While she was going in an extremely frightened state wondering if there were bandits, Joru had emanated himself into a black man on a black horse with a black helmet top. He carried in his hand a long spear with black streamers that filled the skies. He said to Drugmo, “You, maiden of the other mountain, with elevated perceptions. If you do not know my story, I am Beru Nyima Gyaltsen of Dong. I, the bandit without wealth who roams unfamiliar places, have met you with wealth but without power or forces. Sensing wealth, I don‟t respect the „Law of cause and effect‟. Me, the son of a bandit and from the caste of liars. You, a solitary woman without refuge, without protector and without a single friend. Ha! Ha! Ha! To have come across me is the result of past karmic actions. What is your father‟s name and who do are your near relatives? From

what distance do you come from? Not to feel compassion for sheep is the quality of the grey mountain wolf. This day while the sun abides, first I will rob you of your turquoise. Then I will remove the clothes off your back. Finally I will snatch the stallion under your legs. Then I will gradually see what else I require. If I don‟t act out whatever I desire, it‟s a sign that I‟m not Nyima Gyaltsen” he said and exhibited an immeasurable amount of terror. Drugmo was frightened. Her body trembled and her braids shook. Her lungs and heart almost came out of her mouth. Drops of condensation in her maroon hair were disturbed. From the jaws of her face she raged within and from her head vapours of perspiration arose and swirled. Then turning her head towards her homeland, she chanted this „Song of Distant summons‟: Lu ala lamo ala len; Lu thala lamo thala len. In the eastern pure realms arrayed in turquoise leaves Is the sublime Jetsun Drolma – noble and holy Tara; A retinue of a hundred thousand dakinis surround her; This day, come and befriend your daughter. Look after me a maiden with evil karma. If you have compassion, it‟s time to display it; Not only time, it‟s a little overdue. This day and in the evening To be in this land of despair and in dire straits of mind; It‟s like casting my mind‟s physical basis into a water channel; From my eyes flow tears directly on; The blue paper turquoise tent in my homeland, I recollect it clearly in my mind; Wonder if the tent remembers the girl? My father with a great family lineage; My mother with great love and protection; With great hopes and aspirations Drugmo flourished; I recollect these three distinctly in my mind; Wonder if the kind parents remember their girl? The thirty courageous heroes of white Ling And the planet‟s supreme land – the land of Ling; I, Drugmo recollect them clearly in my mind; Wonder if you people remember Drugmo?

From the border land of foes, without humans; Already caught by the laws of Yama, no need for death; Have met a black man, as massive as a mountain. With courage, skill and strength like a lion; With speech and talk like a raging tiger; With weapons, fangs and claws that appear to be raised. A black horse-like a soaring khyung; If observed, intolerable for the eyes; Not observed, my heart is powerless. Wanting to flee, my steed lacks vigour and stamina; Wishing to fight, being a woman lack in strength; Where could there be a maiden worse than me? It‟s an axe competing on a tiny louse; It‟s a commander marching over me – a woman; In the end, for a massive man, much gossip there‟ll be. Have mercy upon me. Don‟t hit or beat me; The wealth and objects that I, a maiden possess; No need to plunder; to you will offer. I request your pardon – do not kill me a girl; The one that harms me in this way, Is the foolish dead son of Gadeh; You great man, hold these words in your mind. As soon as these words had been uttered, she got down by herself from her horse. Then Joru without breaking his spell, while still in his emanated form came near her and said, “So, you with evil karma, where are you from and where are you going?” Her body trembling, she uttered in a tiny voice, “I am going after Joru.” At that, he asked, “Who is this person called Joru? Is it a goat? Or is it a rabbit?” She replied, “It‟s not a goat or a beast. Actually he happens to be a man. He is a man who possesses the complete set of evil omens.” Since she had defamed him further, Joru thought that no matter whom she met internally or externally, there was none to each of whom, she did not provide a separate bad name about him. So since that was the case, he still needed to display an immeasurable suffering upon her.

“Alright, if that is the case, you must come after me today. As a symbol of not changing your mind, give me the gold necklace – the „Self arising sun‟,” he said. At this Drugmo said, “I cannot go after you. The brave heroes of Lingkar are like hot lightning on enemies. Both of us, you and me will be certainly defeated. So do not say such things and please have mercy on me.” He then took out his sword and readied to hit her. She was so frightened that she took off her gold necklace and agreed to go along after him. At that point, he said, “Today, you need not come after me. Go after Joru to Lower Ma. At the end of ten days I will definitely come to Upper Ma to welcome. You must come there bringing along with you the seven pairs of gems of Kyalo” and then he pretended to move towards the other side. Then in dependence on the „Channels and energy‟ vehicle he went to the „Seven sand mountains‟ of Lower Ma and remained there. During this time, Drugmo got rid off her fears and breathed long and smoothly and journeyed down till she arrived at the „Three snowy peaks‟ in Lower Ma. Again on the other side, on the seven passes of the sand mountains were attractive emanations of Joru that distracted one‟s eyes. There was a white man on a white horse with a white helmet toppiece. As retinue six white beings had been emanated around the white person. When this scene appeared before her eyes and she thought, “If this isn‟t a person that has descended from the Clear light deities above, who else could it be? To have met this being today is truly fortunate and of great merit.” Then forgetting all – her homeland, parents, the turquoise tent, her wealth and property, the refuge of White Tara, birth and death, joy and suffering and such things, her mind remained distracted by the white person. Not straightening or bending her body and with her eyes not closing but staring wide opened she remained stupefied. While she continued in this state, the being on the other side chanted this „Song of evaluation‟ on „One‟s own subtle melody‟: Lu ala lamo ala len; Lu thala lamo thala len. Body without stains – Manjushri; Speech without obstructions – Chenresi; Mind without faults – Vajrapani; The supreme refuge – Lords of the three families; Abiding separately in each one‟s supreme site; Looking on and looking after the welfare of beings; This day, come and grant me assistance. Girl on the other side with high self esteem; If me, you do not recognise;

I am not from near but from far away; I am from the far off land of India; I am called the „Indian minister Berkar‟. The land of Ling is greatly renowned and celebrated; So I have abandoned my homeland and come. The castle of „Lion and dragon‟ is renowned and famous; So I have cast away my kind parents and home and come. Drugmo is greatly renowned and acclaimed; So I have left behind life-long partner and come. Have arrived in this singular and unfamiliar area; This pure Ling – „Whatever seen from prayers resulted‟; In which direction the land lies, I do not know. The palace of „Lion, dragon and tiger‟s peak‟; Where it is, I have no idea whatsoever. This Drugmo the emanation of White Tara; Though analysed, familiarity I have not gained. Within the land of colourful Ling, Whichever path you take, it is near; Whichever pass you start from, it is comfortable; Wonder whether I‟ll arrive today or tomorrow? This Drugmo the incarnation of White Tara; Where in white Ling – upper or lower is she? Without hiding your words, speak truthfully. You with your head like a snake‟s; I cannot mistake your jealousy; You without ears are like a bird; Stomach so huge, like a pig; Self esteem so high, like a goat; Of all these, whichever you prefer, Are all complete within you, my maiden; Now, without hiding, tell me your true story. As soon as he had chanted this, Drugmo with the power of a mind extremely satisfied and without paying attention to all the evil talk, crossed the water and went in front of the leader and servants. She offered to the main one a white silk ceremonial scarf of five doms in length with thirteen gold lanzas attached to its end. To the retinue she offered each a scarf of three doms in length with five silver lanza attached to the ends. Then with her own eyes closed, her nape lowered and her waist bent, she flashed a glance from the corner of her eyes and was so flabbergasted by the

good omen that she just did not know what to do. Her display was an example of the inexpressible expression of joy that a dog meeting his master after a long time shows. She remarked, “Meeting you today is a most fortunate occurrence” and then chanted this song to the perfect melody of the „Nine tinkles‟: Lu ala lamo ala len; Lu thala lamo thala len. From the unchanging great bliss of the pure realms, Omniscient Buddha of Boundless Light; From the Glorious copper coloured palace of Zandok Palri, Omniscient nirmankaya – the Lotus Born; From the supreme site of Mount Potalaka, Omniscient Yidam deity – the great compassionate one; This day, come and assist this nun. And then, dear man, hearken to me; If those like me you do not recognise; I am not from close by but from a distance; From the centre of the waters that sustains fish. I am the dear girl of a father called Kyalo; I am the incarnation of the White Tara; I am called Sengcham Drugmo of Kyalo; With maiden‟s physique like an immortal beauty And renown that‟s spread all over the realm. This area of the land of the pure deity race; Paths not misleading – straight as the indents on horse tails; Passes not high but smooth as a Chinese lady‟s silk; Distance not far; you will arrive soon after. You male, are not mistaken to have left your land; To have come to white Ling, you have not erred; Among the great lands of Southern Zambuling, Greater than the tribal divisions of Ling; none there be. In the adages of the ancient people of Tibet: Though numerous are carnivorous beasts, The White snowlion rules in courage and skills; Though numerous are plants and flowers, The Udumwara blossom is rarer than gold. This quoted adage appears to be true.

Though numerous are little lands of the four continents, There‟s only one called Ling of deity race; Though the entire realm is with maidens filled, The one called Drugmo, I am the only one. And then, noble being, listen to me; One, the feather crest of the Indian peacock; Two, the white silver vase of China; Their origins different and separate they are; But meeting place, in the presence of the Lama be. One, you Indian minister called Berkar; Two, Sengcham Drugmo of Ga Kyalo; Their places of birth different and separate they are; But meeting place in the Upper regions of Mayul be. These are the remnants of past karmic acts; You with the form of the moon of the fifteenth, Are surrounded by the likes of glittering constellations And my maiden‟s mind blooms like a hundred lotus petals. The Southern turquoise dragon is dressed in southern clouds; Its melodious voice is pleasing like the peacock‟s; Beyond this, I lack the confidence to express; Kindly, hold these words in your mind. After chanting these words, although she felt duty bound to go near him, yet she was unable and remained so. The emanation of Joru said, “Oh my! I thought the one called Drugmo was not polluted by the five poisons but was of the essence of the deities of the five lineages. Not formed from flesh and blood but really had attained the jaluh – rainbow body. Was farsighted and manifested omniscience of whatever knowledge there is to be known. Possessed the ability to place all she saw, heard, recollected and touched onto the grounds of the three Buddha bodies. If it is true that the one called Drugmo happens to be you, then she appears to be a person who has sold the clan of her ancestors; who is the root cause of internal intrigues and violence in the divisions of the Ling tribes and one who has collected the delusions of her permanent lifepartner. How could you ever be Drugmo?” As a result of her feeling embarrassed, she could not raise her head but said, “Divine ruler, I am Drugmo.” At this, all of them, leader and servants had a hearty laugh.

Then Joru again said, “Oh! If that is the case, then there is no basis for our coming here. So it is better to return” he remarked and made preparations to go. Drugmo then requested, “If that‟s the case, I have longevity chang consecrated by the queen of accomplished beings. I wonder if you all will accept partake of it?” Joru thought since it was highly auspicious, therefore they should drink it. The leader and servants got off from their horses. Drugmo then served the chang, created an auspicious praise and offered them – the leader and servants the ambrosial chang of immortality. Joru was now extremely happy since he felt they had now obtained the freedom of immortal lives and also created an auspicious occasion and connection. Then as a symbol that the two of them would remain unchanging during this life time, Joru gave her the white scarf with the thirteen knots. In turn Drugmo offered him her bracelet with a thousand lotuses. Taking with him the seven pairs of gems of Kyalo, he left after making plans to meet at the Rich queen‟s forested mountain of Sib. In his thoughts he felt that in general, the mind of women could never be trusted. In particular, this Drugmo was the one who had brought disgrace to Mukpo Dong. But now there was no use in regretting. It was better to regard it as the result of „Cause and effect‟. Then they appeared to go their separate ways.

Chapter – IV To clear the sins and obscurations of Drugmo, Joru exhibited a variety of miracles; Drugmo having developed faith in Joru, Returned together with him, to Upper Lingkar.

Then Joru broke his spell on the emanation and went to Lower Ma. Drugmo too came down. When she arrived at the horse-like boulder in Sib, the area appeared to be full of Jorus throughout the day, evening and in the hours that intervened. The thought occurred to her, “Earlier when he was expelled to Lower Ma there were only three Jorus. Now this spirit child has spread everywhere in Ma. So if one calls for Joru, how does one call and who to cast away.

If all of them come, should one talk to one of them or two of them” she wondered and remained in a state of confusion. Once it happened that all the others were nowhere to be seen. Only one pale white Joru was around and she thought of calling out to him. But he too went and entered a abra hole. Now she felt that, since she would not be able to hand him over to Gyatsa Shelkar, her parents, elder brother and all the others would certainly suffer misery. After a long time, Joru himself came out of the burrow with the king of abras – the „Big mouthed abra‟ who was of the same length as him. They were of the same strength. Sometimes Joru pressed it from above. At other times the abra overpowered Joru from above. They threw and pulled each other for a long time at the end of which the abra appeared more capable. Joru seemed to be in a desperate situation and was at the point of death. Drugmo‟s heart could not tolerate this state of affairs. So she took a stone and flung it at the abra. It hit him at the base of its nose and killed it. Drugmo‟s dark boil and her footsteps startled the abra „Red eyes‟ which severed the summonsrope, disturbed the summons-stones and broke the summons-pole and resulted in the abra escaping to the mountains. The prince of deities, Joru acted as if he did not know what had happened and said, “In the past, there was a female spirit beside the horse-like boulder of Sib. It seems it is still spreading around in these parts. It has got carried away and killed the abra I was considering rearing. The abra I considered killing, it has let is escape. The root cause of all this rests with you – female spirit” he scolded, and then unfastened the sling „that rotates a thousand boulders‟ from his waist. He placed the abra flesh, abra head, abra lungs, abra intestines and abra hairs at the bottom of the sling. By acting as if he mistook Drugmo for the female spirit in order to subdue the smell eating spirit, he chanted this song to the tune of „The leisurely descent of the great river‟: Lu ala lamo ala len; Lu thala lamo thala len. On cushions of lotus and moon on my crown, Omniscient lama – the Vajra Holder; From the infinite expanse of the invisible, Omniscient host of conquerors – peaceful and wrathful deities; This day, come forth and assist the divine prince. If you do not recognise this site; The areas that I Joru have not come to, The ruler of upper India has occupied; Those not occupied, „Plains of layman‟s dharma‟ termed;

The ruler of low China has occupied; Those not occupied, „Plains of layman‟s dharma‟ termed. It‟s the passages of the two – spirits and sinpos; It‟s the gathering groves of mamos and tsen; Human heads scream and crackling sounds abound; Horses‟ neighs clearly tinkle aloud And dogs yelp and howl distinctly. Since I, Joru have arrived here; Above, have set up rainbow tents; Below, plants and forests have flourished; In between, a shower of blossoms have brought down; It‟s called the „Triangular crossroad‟ of Lower Ma. In the groves of good fortune of the land of Ma; If me, you do not recognise; Appointed by the supreme deities I am; Born in upper white Ling I am; Procreated by my mother Gogmo I am; Located in the land of Ma I am; I am called „the divine prince of Gogmo‟. This sling shot in my hands; It‟s the earliest one among armaments; It‟s a weapon that is swift of speed; Its “tsak” sounds subdue demons of the dark side; Its “khob” sounds spirits and sinpos decimate. So female spirit, hearken to me; From the horse-like boulder of Sib, This solitary female spirit that I was incapable of, In the past, did Joru great harm; Now too, does Joru great harm; This day, if it‟s not overcome and vanquished, Will harm all future generations of the world. The abra I thought to rear, killed by excessive acts; The abra I thought to kill, let loose by excessive acts; Summons-stone of slate, disturbed by excessive acts; Summons-pole in pieces, smashed by excessive acts And summons-rope of horse tail, broken by excessive acts. Oh! The great cause of all this harm; Its root basis, rests with you female spirit. I, who accomplish the task of the supreme ones,

With plans for the peaceful existence of future generations, Do perform an exorcism rite over you female spirit; Your life-force not severed, henceforth control yourself. He chanted in this way and as he completed the song he let fly the sling shot with a “tsak khob” sound and it hit Dugmo. The hair on her head was destroyed. Her teeth were flung about. The splendour and dazzle of her body deteriorated. Without going anywhere, she held onto her horse – Brown Wheat Khyung and kept crying. Joru fastened his sling to his waist and went into the little tent „Just Adequate‟ and said, “Mother, while I was chasing the abra in Khenlung area of the Abs, beside the horse-like boulder of Sib I noticed someone like Drugmo crying away with a humming noise. But I was not able to go to her.” The mother thought, “What reason could have brought Drugmo here? But one never knows since this son of mine is rather unusual? This year‟s feast given by Trothung and such events as the Horse race of the Ling divisions, are a result of his miracles…so one never knows. Wonder what could have happened to Drugmo?” She quickly went to see for herself. Drugmo appeared to be in a state of great fear and helplessness and unrecognisable. So she queried, “Who are you? Where are you going?” Drugmo replied, “Earlier, at the gathering of the Ling divisions, it was decided to summon Joru to Ling at the time of the Horse race. Kyang Goe was to be captured from the mountains. He was to be placed among those of the Lesser lineage participants. So obviously, Gyatsa Shelkar sent me as a messenger to call Joru. Now look at the evidence of what he has done to me a person who is like a mother without food who has a son without knowledge and badly behaved. Now, you just keep watching, for I will avenge myself until he is dead. I will talk about him, not only to the father and son of Kyalo and the divisions of Ling, but also to the two – the capable Nyima Gyaltsen of Beru and the handsome minister Berkar. I will make sure of him so that you, his mother will see when you look and hear when you listen. Do you understand me?” Gogmo was extremely frightened and felt that though she did not know about Nyima Gyaltsen of Beru and the minister Berkar as she had not heard of them. But as events now had come to such a situation, it was as if her live heart would definitely be taken out of her back. Oh what a pitiful situation it had come to she thought. So she said, “Now, you come into the little tent. This Joru is the lord of emanations. I can request him to correct your appearance and produce a greater dazzle and radiance than you possessed earlier.”

Drugmo too, hoping for treatment went and followed her. To Drugmo‟s eyes it seemed that the little tent „Just Adequate‟ consisted of white, black and coloured patches that had been set up wrongly stitched up by white thread. Its top had been brought down by black thread and it looked like the bark of dead wood. She thought, “If I go into this, then on top of all this misery, there‟s great risk of being polluted by defilements,” so she did not go inside. Joru reflected, “This tent of mine has the essential characteristics of the twenty four countries, the thirty two holy pilgrimage sites and the eight great cemeteries. The self arisen power of this load of pieces of patched cloth renders it immune to harm from non-material beings like evil spirits and deities. The red patch is an auspicious sign that Drugmo will give birth to a son of mine, a pure lama like molten refined gold who will uphold the lineage of Dharma and turn the three realms towards the Dharma. The white patch is an auspicious omen that from the ruler will be born one of great merit who will hold the royal dynasty of Tibet. The blue patch auspiciously signifies that a commander of forces with banners on the helmet top-piece will be born who will in future generations resist the forces from the borders. Moreover, it has within it the entire construction and articles of the palace of Khorlo Demchog. But since this female corpse has shied away fearing pollution by defilements it has created some inauspiciousness. As a penalty for this I will have to create a severe storm of wind and rain.” Thinking in this way, he turned looked towards the heavens and gazed. With his mind in a state of emptiness and compassion, he summoned the „Eight classes‟ of harmful beings to come to his aid. Then after placing his mind in equanimity for a short while, suddenly the sky became overcast with clouds, thunder boomed, lightning struck and rain descended. Drugmo was overcome with intolerable fear and cold. She saw that inside a fire was burning furiously. She felt not going inside now was like causing trouble for oneself. How wonderful it would be if someone now called her inside she thought. Gogmo enquired of Joru, “I wonder if we should call this Sengcham inside?” Joru replied, “It is not that the two of us – mother and son have not invited her in. It is she who does not want to come in. But all the same, with the great rain as blessed cleaning water, I have cleansed the three – her hair, teeth and body. With the wind, her stains have been cleared and everything is excellent now. Let her come in” he finally said. Gogmo said, “Come into the home” and before she had time to hear what was being said Drugmo entered.

Joru said, “Sit here and warm yourself” and then gave her a hard slap on her hairless head without hair that hurt her but she did not say anything due to her hopes for a cure. Then after she had warmed herself and her stomach had been filled, she related a detailed account of what Gyatsa Shelkar had ordered and the need for Joru to come for the Horse race. After that the mother began the request and pleaded, “Since you are the prince of deities and lord of miracles, kindly grant Drugmo the „true attainments‟ of her hair and teeth. Grant her ten times her earlier splendour and radiance. Please do not counter this request of your mother.” Joru said, “Alright mother. Obviously if she has faith in me and protects her commitments, these can be done. But she has mistaken views regarding me, so it is difficult for blessings to enter her. Now you, put your palms together. Bow your head. Stay with an attitude of admiration and respect” he ordered and then chanted this song to the tune of “Summoning the white deities”: Lu ala lamo ala len; Lu thala lamo thala len. From the Glorious copper coloured palace, Omniscient nirmankaya – the Lotus Born; From the throne of the White snowlion, Omniscient Nene Nammen Karmo; From the pure lands that enjoy space, Omniscient Dorje Phagmo, the one mother; From the realms of the primordial expanse of phenomena, Omniscient Queen of accomplishments, the one mother; From within the eastern castle of Dungri, Omniscient elder brother – Dungkhyung Karpo; From the naga palaces without warmth, Omniscient younger brother – Ludrul Woechung; From the supreme sites of those with braids, Omniscient Singcham Thale Woetro; From the colourful castle of the Dralha above, The ruler of the tsen spirits – Metak Marpo; All of you, come to Joru‟s assistance. If the ground of this site, you do not recognise; It‟s the deity land Triangular crossroad of Lower Ma; If me, you do not recognise; For the sake of the Teachings and sentient‟s welfare, The Lotus Born of Orgyan, I represent. The Dralha protector of the realms of Tibet I am; The antidote to the black demons I am; It‟s not self praise but various beings I am.

The one mother, Dorje Phagmo Surrounded by a hundred thousand dakinis; Grant the attainment of Drugmo‟s hair. On each hair‟s base, print a letter Om; On each hair‟s waist, print a letter Ah; On each hair‟s end, print a letter Hum. Hair with teachings and paternity established at the back; Hair with various areas flourishing in front; Hair that fulfils the wishes of one‟s spouse; Grant these with the enlightened acts of the dakinis. Tsangpa, Gyejin and the „Four great guardian deities‟; Deity child Dungkhyung Karpo and others, Surrounded by a hundred thousand deity emanations; Grant Drugmo the attainment of her teeth. Teeth whose smile brings joy to the entire kingdom; Teeth whose laughter obstructs don and hindrances; Teeth that has given up unpleasant and rough speech; Teeth that brings forth pleasing and excellent language; Teeth that transforms all words into Dharma; Grant these with the enlightened acts of the deities. The four lineage mothers and the principal dakinis; The one mother, Queen of accomplishments; The water deity – the mother that cleanses; Singcham Thale Woetro and others; Hold the vase filled with ambrosia. Waters that clear the darkness of ignorance; Waters that cleanse the predispositions of defilements; Waters that are a complete set of enjoyments And qualities like beauty and youthfulness; May maiden Drugmo enjoy peace and happiness. After these words were chanted, the deities on high descended down like a shower of rain. The dakinis appeared like overcast clouds. Naga females enveloped the surroundings like vapours from the sea. Hairs arose on Drugmo‟s head and on the hairs were letters. She received braids that were decorated with gold and turquoise. Her mouth acquired teeth and the teeth produced ringsel. Her splendour radiated greater than conch. Her physique became youthful. Since her body became so charmingly beautiful as the result of the clearing of obscurations of generations, she was overjoyed. She blurted, “O holy, Happy Joru, you have been so kind.”

Joru also added, “You must have experienced a lot of hardships in coming to welcome me from Upper Lingkar. Now sit down and be our guest.” He then took a great quantity of the dung of an old dri that was trembling and put it into a copper cauldron. He threw in several akar the size of sheep‟s head too. Next he added a suitable amount of water and said to his mother, “I have arranged the stove so add fuel to the fire.” Drugmo thought that now she would have to eat all these various things and would have to experience an immeasurable amount of misery. After the stuff had boiled he served her in a knotted bowl with hairs. He placed on the right and left several pieces of abra meat the size of lamb and droma the size of horse‟s head and said, “Eat and drink until there are no leftovers.” She too found the food tasty and fearing Jorus orders ate until there was no remaining food. Seeing this, Joru gave a great jeering laugh and remarked, “You have used up in one session all the provisions of support that would have lasted a lifetime for me and mother. Now since my mother has no food I will have to go hunting after abras and digging out droma. I now have no free time to go for the horse race in Ling.” Hearing this Drugmo anxiously said, “Do not say such things. I will offer you loads of items such as brick tea, leased butter, sheep meat and barley.” Joru remarked, “I have no preference for stuff that has been miserly accumulated. Now if you can throw up the residues, do so. Nothing can harm mother‟s mouth.” Drugmo was nauseated and lost all appetite for the adage that said, ‘Leave well alone those too full and vomited residues.’ She filled herself fully with water to guide the residues out and then vomited. The residues filled up the entire tent and and Joru considered it as an auspicious sign that the area would acquire great enjoyments and attainments. So he was pleased in his mind. Then Drugmo said to Joru, “Now do not stay divine prince but go to Ling. It has been decided that in this year‟s Horse race in Ling, the wealth and property of the rich Kyalo will be given as a prize to the swiftest steed. It has been said: ‘A son going early to work receives the praise of all; Badly behaved at home, is teased by all.’ When a son doesn’t go the day invited, It won’t look good to later have to request an invitation; Restraining oneself is being truly wise.’ I lack the courage to give a speech but there are various things you must consider. Now set about going to upper Lingkar.”

Joru said, “I need to do a divination tonight to see whether I should go to Ling” and at the same time he waved his hand showing the centre and surroundings of the Sib forest of Ma and then continued, “Alright. Come here Sengcham. Look and see what‟s in that forest of Sib.” After observing in detail she replied, “There is a musk deer.” He said, “Well, the musk deer is called the „Small dark ruinous Musk of Sib‟. It has severed the silk thread of the Dharma of India; broken the yoke of the land of China and cut the mu rope of life line of highland Tibet. So until it is vanquished there is no way in which I can go for the horse race. I shall take the lasso „that naturally summons the three realms‟ and go up the land‟s edge from the right side and fling the lasso. You take this dog and come from the base of the mountain.” Then although Drugmo remarked, “It is not a musk deer. It is a willow. The willow has been carried by the wind. I a maiden have suffered from an illusion” Joru threw the lasso and it caught on the neck of the musk deer. The musk came bouncing down towards the bottom of the mountain and initially got its head mixed up and then its tail mixed up with Joru and dragged him along. In the meanwhile Drugmo released the dog from the base of the mountain. The dog and the musk deer fought and struggled. Joru had his neck doubly bent and his head had gone below his body. She thought that Joru had died so she twisted the neck of the musk deer and killed it. At that moment Joru abruptly stood up and said, “Alright. Female companion, you killed the abra earlier. Now you‟ve killed the musk deer. Have you been sent to hunt by your father Kyalo? On top of that you talk of being the incarnation of a dakini! Shame on you! I will certainly proclaim in upper India; lower China; highland Tibet; colourful Ling and to others like father Kyalo and mother Peacock regarding your behaviour that causes internal intrigue and violence.” Drugmo pleaded and bargained, “In general, I wish to help you in your teachings and your work for the welfare of sentient beings. I thought that you yourself had been killed by the abra and musk deer. I regret that it was an accidental mistake and I did not at all intend to kill them. Please keep this secret and I shall request from my father Kyalo‟s stable whichever horse you desire.” Joru answered, “Alright, we can do things in that manner. Earlier while I was in Ling, we had a wild mare „Dro Jo‟ or „Wheat Goddess‟ that had an offspring. It had a coat of skin that was yellow like gold. Its mane and tail were grey and it had the powerful wings of the birds. Trothung wanted it so badly that he‟d come in the early morning with the intent to snatch it. He‟d come in the evening with the intent to chase it. He‟d come at night with the intent to steal it. Since we, mother and son could not look after it we separated the mare and its offspring and

released it into the mountains. If you can capture it, then you need not have to borrow from the stable and I too shall not tell your story to anyone. Otherwise I shall proclaim it to all.” She fearing that all would hear the story of her activities, consented and gave her word. Later, Joru said, “O female companion, I don‟t have any hopes of winning but since I desire to watch the show, I think it is better to go now.” On his head he wore the „Peaked Gazelle‟ hat and stuck the weasel‟s flexible top-piece on it. On his body he wore the calf skin dress with the rough edges and fastened it with rope of drema grass. On his feet he wore the red riding boots and tied the laces of jakma grass. On his back he took the goat skin bag with an assortment of odds and ends. For eating he put the knotted bowl with hairs into his pocket. He rode the White willow stick under his legs. The black metal stick, he took along for enjoyment. In this way he went and while on the road, he reflected that, although he had displayed various emanations to her yesterday, yet the stupid woman still did not have faith in him and so she had gone riding on ahead of him. Even though she was getting stuck he thought it would be more suitable for him to stay behind. But he felt she still needed to face some more hardships. “O female companion, my stick cannot keep up with your horse. So you go on ahead and I will definitely come after you” he said. Drugmo thought that if Joru was not able to reach Ling, Gyatsa Shelkar‟s penalty would surely be harsh. So she said, “In that case, you ride and I will walk on foot.” Joru added, “Alright, that‟s okay. Now it doesn‟t appear appropriate for me the rider to carry this load. It‟s traditional for those walking to carry loads.” He put the Laa stone of the deity Gerzoh into the goat skin bag. Tied the top firmly and then sealed it and saying, “This is me Joru‟s Dharma support and mother‟s support for strategies” he lifted it onto Drugmo‟s back. Joru then rode on „Brown Wheat Khyung‟ and though he pulled strongly on its mouth and whipped it, it did not respond and move. So he remarked, “When you ride this horse it is like a bird. When I ride it, why is it not moving at all?” She replied, “You blind beggar, trained with the stick. You don‟t know how to ride horses. Powerless to go, you pull on its mouth. Powerless to remain, you whip it. If you do such things how can it ever move? If you want to ride swiftly, place the reins on its head. Stretch forward on the stirrups. Bend your body. Lift your buttocks and then apply the whip.” He said, “Alright” and gave the horse a sound whip that produced a “tsak” noise. There was a precipitous pass and the horse went flying towards the other side and it was nowhere to be seen. She was coming up and unable to carry the laa stone of Gerzoh, was sweating so profusely that every strand of her hair had each a drop of sweat.

When she arrived at the pass she wondered if Joru had been thrown to the ground by the horse. While frightened, she came down a bit and noticed Joru‟s head cut off which caused her immeasurable regret. She went off abruptly and again saw a single arm with its sleeve attached that had been severed. Again when she went down, she came across a foot with its shoe on that had been detached. When she proceeded further down, she came upon all the internal organs and intestines that had been scattered about in an elongated manner. She felt in her heart, “Since yesterday and until this moment, I have seen such a range of life situations. How will I ever be able to tolerate the cares of an entire life time? If I return home, Gyatsa Shelkar is certain to extract from me a thousand fold penalty for murdering Joru. So rather than that, it is better that me the helpless calf commits suicide in the lake of poison.” With these thoughts she went ahead on her horse „Brown Wheat Khyung‟. Then covering her head with the nine-pleated dress, she went forth without hesitation directing herself towards the edge of the lake of doom. Joru quickly broke his spell and emanations and clung onto a single strand of Brown Wheat Khyung‟s tail. With his heel against a sheep‟s droppings he pulled back the horse so that it could not move forward. Drugmo turned around and looked and saw Joru. Joru said to her, “Why are you unnecessarily trying to get rid off yourself? You seem to have gone mad and it is better to tie up crazy people. Now I will have to tie you up and take you along to Ling. If I am asked why you have been tied up, I could relate the incident of your trying to commit suicide” he said and he was on the verge of tying her up. Drugmo was frightened as well as embarrassed and said, “O Happy Joru – a truly holy buddha, pray, please don‟t make me suffer. Have compassion on a humble, helpless being like me. Please don‟t relate this incident and keep it a secret. Whatever you require of saddle and horse tacks I shall borrow for you.” Joru said, “Well, if that‟s the way, then all other saddles and bits will not do. Give me such articles as the gold saddle that has nine rounds of designs on it. The gold bit „Wish fulfilling gem‟. In the mouth should be the „Self arising sun‟. The tongue knot should be „Accomplishing all wishes‟. The reins should be „Long term merits‟. The bit handles should be „Guidance of deities‟ and the whip called „Fulfilment of all wishes‟. If you don‟t provide me these articles I will certainly relate these stories from the centre of Lingkar.” It occurred in her mind that according to the prophecy of the Lotus Born one, there would be a day when a person would request these articles that belonged to the nagas. When it came to pass she was to hand them over. So she agreed to obtain them. Then Joru himself said, “Now before taking part in the Horse race of the divisions of the Ling tribe, I need to give an illustration of my „Spinning race‟. Let‟s see which is swifter between your „Brown Wheat Khyung‟ and my „Willow stick‟?”

“Yes” she replied. They started off together and close to each other. Then Joru went riding into space on his stick in a flash like lightning and was soon nowhere to be seen. Although she whipped her horse‟s head and whipped her horse‟s behind yet except for sweat pouring from the horse‟s hide and turning it black she could not catch up with him. Joru was at a triangular crossroad of an area. He was sitting on a field that appeared like one of lotuses and his stick lay on the ground. He felt that both Drugmo and her horse had suffered such an enormous amount of misery so now most of her obscurations had cleared. So he remained there laughing loud and clearly. When Drugmo arrived there, he remarked, “So, that‟s how fast we two can travel. Our status has not been mistaken by the auspicious omens. It‟s certain that I will have the coveted seat in my hands. Now why don‟t we race one more time?” She replied, “Now please, I will not run. Now, it is better if we go slowly.” He said, “Well, then. I have a friend to whom I need to ask a question. In the meanwhile you and the horse can take some rest” and then he raised the „White willow stick‟ upright. On its top he stuck a needle. Above the head of the needle he placed an animal dropping. Next he kept a strand of jakma grass on it horizontally and then emanating himself into the size of a louse he sat on the grass in the vajra posture of crossed legs. Amazed at this, she circumambulated him, prostrated and prayed to him so that almost all her faults and defilements were purified. Then Joru called out “Abthong Gawa Lima” three times. Glancing in the eastern direction, from an abra hole there appeared an abra with grey skin, red mouth and nose, a white forehead, with the four channels like pale coral, sharp ears and it was as large as a sheep. It uttered, “tsik tsik” and came out of the hole. Joru said, “Alright Drugmo, look at this abra. It is called Abthong Gawa Lima. I came across him when I arrived in Lower Ma.” Then to the creature he said, “So Abthong Gawa, from these parts these days a hundred go up. A thousand go down. Some take salt; others take barley and groups of bandits trot about. Have you seen or heard of any solitary, coarse mannered maiden in these parts?” The abra made the “tsik tsik” sound a number of times. Then Joru said, “Ha, ha,” and clapped his hands together loudly. He then continued, “Yes. Okay, you came across Nyima Gyaltsen of Dong Beru. So wasn‟t Nyima Gyaltsen given the gold necklace „Self arisen sun‟? So wasn‟t it Minister Berkar that you came across after that? Wasn‟t he too offered the crystal bracelet „Precious vase‟? Weren‟t the two of them supposed to meet

her when she brought with her the seven pairs of gems of Kyalo within a period of five and seven days?” Again the abra made “tsik tsik” noises. Joru again said, “Alright, I have understood” and then to her, “Drugmo, that was the account of what you did and where you‟ve been. There is no way left but to relate it in Ling.” Drugmo again requested, “Don‟t talk of all these incidents in Ling. Keep them secret and I will offer you a gift of whatever you desire.” The divine prince said, “Alright, I don‟t want any other thing except these. Go and catch Kyang Goe. Give me the gold saddle. You must open the sutra of the „Great Secret‟ and seal it with virtuous prayers.” Drugmo felt that the events of the earlier days and today were the acts of Joru‟s emanations. So she sang this song of her faith and awareness of events: Lu ala lamo ala len; Lu thala lamo thala len. From the supreme site that is naturally pure, To the Three Jewels of refuge, I make request to grant us blessings; May I and other sentients attain enlightenment. And then, O precious divine prince; Though one sees the fine snow mountains; Not to see haughty snowlion is being carried away; I have been obscured by my sins of Ignorance; In your presence divine prince, I confess. Oh! What joy is in the mind! Though one sees the fine coloured slate mountains; Not to see white faced drong is being carried away; I am obscured by the confusion of Ignorance; Divine prince, the fine, slate mountains are unchanging. You yourself are, the white faced drong, deity prince; I myself a girl, am the horns on its head. Though one sees the forests of sandalwood; Not to see ferocious tiger‟s stripes is being carried away; You yourself are the ferocious tiger, divine prince; I myself a girl, am the excellent striped coat. Oh! What happiness is in the mind!

The threatening display of force by layman, On the Demon and Hor forces do flaunt; The gold necklace has not been offered in vain. The physical appearance of Minister Berkar, On me a kind-hearted girl do flaunt; The bracelet has not been offered in vain. From this side and that side of the land of Ma, Whatever adversities I Drugmo have experienced; May they clear the obscurations collected in the past; May they benefit the mind of the future. After this song, Joru said, “There is no benefit in wiping one‟s dirt on others. One shouldn‟t talk too much. Now let‟s go to Ling quickly” he added and they set off at a swift pace. So they reached the centre of the pure tribes of Ling – in the excellent land where „whatever seen is the result of the prayers of all‟. They arrived at the excellent castle of „Ngulchu Trodzong‟ where there were distinctly clear dragon designs on the carpet of gems. Then Gyatsa Shelkar and his brother came together face to face. Drugmo too, with her mind at peace returned to her home. The two brothers discussed events. There was no question of who should race – obviously Joru would race. There was no question of who should hold the fort – obviously Gyatsa would hold. There was no question too of who would speak – obviously Aku Trothung would elaborate and give reasons. The next day, some efficient servants like Pel Yutak Gyal went to invite and welcome Gogmo, her people and property. There was a small tent below, in front of the „Lion, dragon and tiger peak‟ castle. At the base of the Turquoise tent was planned „Just Adequate‟ the little tent. Then they set up the tent as the saying goes: ‘How wealthy one is, depends on one’s past karma; How powerful one is, the interior bumpkin behaves as equals.‟

Chapter – V Assisted by the deities on high, The supreme steed Kyang Goe was caught; The suitable refuge that Sengcham Drugmo was,

She repeatedly offered auspicious prayers.

The next day onwards, the four – Rakza Getso of Dong‟s great father, Sengcham Drugmo of Kyalo, Neuchung of Ngolo Kyi and the kind-hearted mother Gogmo and their lasso that „Naturally summons the three realms‟ went in search of the steed Kyang Goe. They all circled the Indian mountains from the right. They circled the Chinese mountains from the left. They even roughed up the Nepalese mountains. Yet they did not see Kyang Goe. Then with clarity they closely observed upper India. With clarity they closely observed lower China. With the light that‟s clear on peak tops, from the excellent ground of the „Pass of Prayers‟ Gogmo looked across and observed Kyang Goe. Kyang Goe was in the midst of a large herd of kyang. She thought, “The qualities of this dhowa steed are that its tail and manes are turquoise blue. Its skin is of yellow gold and its four hooves have wheels of wind. Now it‟s been eight years since it was released into the mountains. The wild horse has been reared and looked after by the spirits and deities. It‟s been protected from a distance by the local deity. On its back, it has not experienced any other thing save rain water, so now if I shout and call it, one cannot be certain it wouldn‟t run away? But if one relies on the „Three jewels‟ one will not be deceived.” Then from the bottom of her heart she prayed and requested three times saying, “The Three Jewels, deities and lamas are omniscient” and then called out “Come, come, fly here. Kyang Goe come, come, fly here.” At this, all the kyang were startled like dust scattered by the wind. Like a son hearing a mother‟s voice, Kyang Goe came forwards. When it was on the verge of being caught, it looked back and raced after the herd of kyang as far as the distance covered by an arrow shot from a bow. Again it appeared as if attracted to its mother and remained listening with its ears and observing them. It did not go after its mother and it did not go after the kyang herd. At that point, while it appeared hesitant, mother Gogmo sang this song to the tune of „The Unchanging Life-span song‟: Lu ala lamo ala len; Lu thala lamo thala len. From the pure land realms that enjoy space, Omniscient Dorje Phagmo, the only mother; From the sacred site arrayed in turquoise leaves, Omniscient White and Green Jetsun Drolma; This day come and befriend this mother.

The very capable „Lord of dhowa‟ – Kyang Goe; Being a deity horse, human language you understand; I being a deity that‟s human, horse talk do hear. If I were to relate and recount my reality; The naga-human White Protector‟s relative be; The Bejewelled Lu Tsugna‟s daughter be; Initiatory gift for the Lotus Born master be; Gog Ralotsang‟s favourite one be; The ruler Senglon‟s tea-maker be And the mother of divine prince Joru I am. If I were I to relate the root cause of my coming; The sword of meteor for Ling‟s paternal plans; Kyalo‟s people, property and attendants and The seven pairs of gems – the instrumental articles; This year as wager has been placed. Will be the share of the swiftest steed, it‟s said; Lacking speed, others will miss the share, it‟s said; Joru will come out among the human‟s lined up; You, Kyang Goe must come out among steeds lined up. The two – you and Joru the divine prince; From the supreme deities have been appointed; Meeting place in Dokham Ling will be. Your goal the Dark Demon must be; Time to show off „six skills‟ this year be; The prize, Kyalo‟s men and property be. I, the mother, will follow you, the steed; White butter bulu delicacies I have; Round white feeds of thue to offer I have. Come, come flying to the lineage of the gold bit; Come, come flying to the lineage of turquoise halter; In the deity steed‟s mind, hold these words. After these words had been sung, the deity steed Kyang Goe felt, “At the time I was a little foal drinking milk, Gogmo did not take care of me or give me palate butter. Now when it appears that only I possess the skill to obtain the paternal property, she pretends to offer me feeds. These are words of desperation. Whatever the matter, as a form of purification and penalty for not rearing and feeding me when I was little, I will act as if I have not been caught.” Then it chanted this song to the tune of „The Long neighing song‟:

E huhu la hudo hu. Huhu that was repeated three times, Is the paternal language of dhowa steeds; Other than that, the rest of the chant, Is the language of precious human forms. Externally, I appear like an idiotic animal; Within my mental continuum, I am a real bodhisattva; Now, mother Gogmo‟s Joru of Ling And me, capable supreme steed Kyang Goe – the two; From the deities on high, together appointed; In Ling of Dokham, have together been born. But O my dear mother Gogmo, When you were responsible for me a foal, Never saw a white butter bulu; Never saw a round white thue; My mouth, by myself did always feed. No need to rear me, a fool is difficult; No need for feeds, a steed below is difficult; If not reared and looked after while little, When grown up, to expect a consoler is difficult. Though great the prize of paternal property, For me a dhowa steed, I have no hopes; Although Ling is troubled by the Demon and Hor, For me a little foal, I have no quarrel to dispute. When I a fool, cannot care for myself, To accomplish the welfare of others is hard; From the great root lineage, I‟ll fly the great feather; From the body hair lineage, I‟ll fly the little flock. With swift feathers raised up to the sky, With the middle way lineage, I‟ll excel the skies; I will not remain, but to China set forth; Mother Gogmo, see for yourself where you should go. After chanting this song, it flew like a great khyung soaring in space and went off to the „Five Peaked mountain‟ in China. At the turn of events, Gogmo thought that though she had been severely blamed for not rearing and looking after the supreme steed while it was young, yet if she couldn‟t get hold of it, what

would she tell Joru. She kept beating her chest like a great drum and she shed tears that kept descending like rain showers. The two Rakza and Neuchung looked on in astonishment. Drugmo remarked, “You‟ve said your personal deities are the Lotus Born One from Orgyan, the White son that sprung forth from the crown, the Blue son that sprung forth from the heart and the Dakini that sprung forth from the umbilicus. If what you‟ve said has any truth, this is the time they are needed. If they cannot be of help to us at this time I don‟t think there is any truth in them.” All of a sudden, Gogmo‟s awareness became extremely clear. She felt she should summon them as reinforcements to assist them and so she chanted this song of „Summoning the deities‟: Lu ala lamo ala len; Lu thala lamo thala len. From the sacred palace of Zangdok Palri, Omniscient kind-hearted lord – the root lama, Surrounded by a retinue of deities and dakinis; This day, come and befriend Gogmo. The lasso – miracle of the sun; Do assist and cast it on Kyang Goe‟s neck; Kindly help and give me the lasso‟s end. From the crown‟s palace of great bliss, Omniscient Dungkhyung Karpo – elder brother; This day, come and befriend a mother. The lasso – miracle of the moon; Do assist and cast it on Kyang Goe‟s neck; Kindly help and give me a mother the lasso‟s end. From the heart‟s palace of Dharma, Omniscient Ludrul Woechung – younger brother; This day, come and befriend a mother. The lasso – miracle of the stars; Do assist and cast it on Kyang Goe‟s neck; Kindly help and give me a mother the lasso‟s end. From the umbilical wheel of emanation, Omniscient Singcham Thale Woetro; This day, come and befriend a mother.

Hold the silk scarf of the dakinis in your hands; Do assist and cast it on Kyang Goe‟s neck; Kindly help and give me a mother the lasso‟s end. Omniscient Dorje Sempa of the east; Omniscient Rinchen Jungne of the south; Omniscient Nangwa Thaye of the west; Omniscient Donyoe Drupa of the north; Omniscient great deity Tsangpa from above; Omniscient Eight great nagas from below; All come and befriend Gogmo; Kindly help catch Kyang Goe from the mountains. Whether the boy Joru attains the ruler‟s throne, Depends at present, on the supreme deities on high; Hold these words, in the supreme ones‟ minds. After this request had been made, for a while each of the deities in their own way stood up from their abodes and came forth to assist in catching Kyang Goe. From the infinite winds of space, in a corner on the right side of the sun on a carpet of white overcast clouds, a rainbow tent was set up. Clear sounds of thunder roared. Pleasing tunes of the cuckoo sounded. A shower of blossoms descended. Petals of light rain came tinkling down. The lamas voice of Dharma was distinct. After the beats of the dro dance had been completed, there was a great roar of „ki‟ and „so‟ sounds. The distant chirping of dakinis song sounded. Tinkling sounds of Kyang Goe‟s neighing song appeared. Although the two, Rakza and Neuchung remarked about hearing these auspicious signs, yet Gogmo said, “I did not hear anything at all” and did not believe them. At that moment all the deities appeared in front of them in space in a colourful heap in a reduced form like fodder that has been eaten by the dark brown vulture. They were at distance of an arrow shot in a swirl of rainbow lights. The main figure was one of Orgyan Rinpoche – the Lotus Born one who appeared white with a red radiance and he looked down with a smile of his face. On his right was Dungkhyung Karpo. On his left was Ludrul Woechung. In front was Thale Woetro and so on. Each of them appeared with their complete attire and articles associated with them. Orgyan Rinpoche and his entire retinue chanted this song for the mother Gogmo: From the palace of the expanse of phenomenon in Ogmin, Omniscient buddha – the great Dorje Chang; Looks on compassionately on all sentient beings, Steering the six realms of beings to the Dharma; Guides the six classes of beings from samsara.

The one that will guard the Buddha‟s teachings, Is the nephew of Gog – the divine prince Joru; The time is ripe, for deity prince to come out to work. With the capable supreme steed – Kyang Goe; A deity person must always be inseparable with it. I the kind-hearted root guru, Will catch it with the lasso – miracle of sun‟s rays; Elder brother – Dungkhyung Karpo, Will catch it with the lasso – miracle of moon. Younger brother – Ludrul Woechung, Will catch it with the lasso – miracle of stars; Younger sister – Singcham Thale Woetro Will catch it with the lasso – miracle of rainbow lights; Lasso‟s end, to you Gogmo will be given. May you happily hold the stallion‟s reins; May you never let go of it, once it‟s held; May the Buddha‟s doctrine in general, be accomplished; May the plans for highland Tibet‟s existence succeed; May the Dark forces that harm be subjugated; May the status and prestige of the white forces be raised; May whatever prayed for be actualised. After chanting these words, each of the deities gave their lasso ends to the mother and they went off to their own abodes like the disappearance of a rainbow. Now that Kyang Goe had come into her hands, the mother felt that since Drugmo did not believe that she possessed the deities, she should create an embarrassing situation for her. So she said, “O lady Sengcham, I wonder if you can believe that I really met the Lotus born lama and others in the sky in front of me? Am I telling the truth?” Drugmo appeared embarrassed and looked down at the ground and said, “You are telling the truth. Now let‟s go and introduce the steed. In order to open the great secret of the dhowa, we need to seal it with virtuous prayers.” Gogmo thought that was true, but there was a specific time at which the steed was to be handed over to Joru. After they had come to a certain point, Gogmo felt that she should present an explanatory praise of the qualities of the steed. So she turned around and began, “O dear children, this steed of me and my son – its ear tips are the demon‟s spy. Its ear holes the secret den of bandits. Its eyes are the decorations of passes. Its upper lip is a fine wall of stacked scriptures. Its chest is to open the entrance to the deities. Its large ribs are like a great tent set up. Its smaller ribs are like a smaller tent set up. Its four hooves

like four short standing pillars. Its four joints like something to be given separately. Its four prints are like round white helmets. Its tail is like water sprinkling down precipitous rocks. Its hind parts are like a fine round Chinese cauldron. Its back is a well-arranged servant. Its manes are like the hundred peaceful and wrathful deities on a heap of fine clouds. Its tselu is like a host of deities swirling on ambrosia and light rains. Externally it‟s a foolish beast. Internally it‟s a bodhisattva. The tips of its hair are a flash of paintings by deities. Its hair bases are a flash of naga art work. The middle part of its hairs, are a glimpse of nyen‟s drawings. Since it is so swift that between dawn and sun rise it can circle the four continents, it is called the „One that‟s neither bird nor horse‟ and the „Swift gem that knows flight‟. Does this sound truthful?” The ladies said, “The steed‟s figure and the praise are in accord. It is not possible to come across such an exceptional steed on this earth. Now let‟s go” and as earlier they went down for a short distance. Then Gogmo turned around and spoke of the three higher attributes of the steed at which the ladies remarked, “How can any other horse compare with one that‟s an incarnation of divinity? Now let‟s go swiftly or else we risk being scolded by the chiefs” they said and went below. When they had reached a certain point, Gogmo again turned around and said, “Dongtsen‟s steed „Turquoise Bird that knows flight‟; Tagrong‟s steed „That can soar over mountains‟; Sengtak‟s steed „Smooth Silk over a thousand mountains‟; Serpa‟s steed „Goose with golden eggs‟; Gade‟s „Stormy dark wind‟, Darphen‟s steed „Great wheat, Turquoise manes‟, Denma‟s steed „Graceful accomplishments‟, Trothung‟s steed „Black tailed Jackal‟, Chipon‟s steed „Gathering of a hundred deers‟ and Senglon‟s steed „Collection of mature shoots‟ – although compared to this horse of ours, these steeds are well known all over the kingdom as fine dhowa steeds, yet none of them can truly rival this supreme steed of ours.” “Oh, yes. That‟s right” the ladies added. Again after moving down a little bit, she gave a passing glance behind her and said, “This horse of ours – mother and son, when observed, it has a fine physique and if raced it has vigour and stamina. Except for Joru, none other can be the owner of Kyalo‟s men and property. Except for Kyang Goe, none can pick up the prized silk trophy. The others kept silent and did not give a reply. Now Joru‟s emanation which was inseparable from his own body, was present along with them and seeing his mother‟s behaviour Joru felt that it was necessary to bring down the pride of his mother and offer a „Purification rite‟ or else there was a risk of her descending into the lower realms of suffering. So unseen he let out a very loud and completely meaningless shrill sound and at the same time gave a hard whack to the steed with his „White willow stick‟. The supreme steed flew away into the sky like a soaring great khyung. Gogmo too held onto the steed‟s neck like a sacred protection thread and so she too was taken along.

Then Kyang Goe took Gogmo along to all the places above the Stupa in China; all the places below the Stone pillar of Lhasa in the Central province; to the sacred sites of the nomads – the five relations and to the sites of the thirteen local Gurlha deities. Taking her to all these places he circumambulated once in the right direction and then later moved upwards near the edges of the sun. Although the sun‟s rays served them some heat Gogmo remarked to Kyang Goe, “Until my body and consciousness do not separate, I will not order you. In case I die, I have only you on whom to place the burden of my sins and defilements. So now you decide what‟s best for yourself.” The Lord of dhowas – Kyang Goe, descended on the „Fragrant incense mountain‟ of India like the reduction in size of foodstuff when a dark brown vulture feeds. She chanted this „Purification rite‟ song to the kind-hearted mother Gogmo: E huhu la E huhu; Ehu is the language of steeds. Now hearken to me mother Gogmo; If you cannot distinguish this site from others; It‟s the „Fragrant incense mountain‟ of India. My encircling the edges of the world, Was to purify your obscurations, mother dear. Life‟s impermanent like water falling off steep rocks; The body‟s youthfulness is like rainbows in the sky; Wealth and enjoyments are like dew drops on grass; Great renown is like the sound of winds in Jangthang; The foe Lord of death is like lightning of the sky. When conditions suddenly arise, they are difficult to repel; When human life has been obtained this time – now; Do not relax; work hard at the Dharma of deities And acquire the fruits of perfect virtuous practices. Jealousy, miserliness, ignorance and suchlike; If one perseveres in non-virtuous negativities, Powerlessly led by the butcher of the hells, One experiences the intolerable hot and cold sufferings. Therefore, at all times and in every situation, To the lama and the Three Jewels Make requests from the depths of your heart And always, make offerings and prostrations.

Don‟t let your mouth relax but recite the six syllables; For sentient beings that have been your past parents, Avoid ill feelings but on bodhicitta meditate. From now onwards if negativities are not accumulated, The day one‟s illusory body is cast away, Into the perfect and pure great bliss realms One enters disguised and certainly will be reborn there. Moreover, this is not all there is; Countries like India, China, Nepal and others The treasuries of the wealth of the earth; The divine prince through miraculous power will acquire. The three – Hor, Jang and Demon; Mon and others, That are of demon tribes and race will be defeated; They are but lands for the divine prince to subdue. From Ogmin – supreme realms of the expanse of phenomena, The Lotus Born lama of Orgyan, The two – the divine prince and me, Kyang Goe, For the welfare of sentient beings, commanded us. The sword of meteor the paternal plans of Ling And Kyalo‟s men, property and attendants; With Kyang Goe‟s skilled feats will obtain as prize. Divine prince, be seated on the golden throne; No need for doubts, kind-hearted mother; In your mother‟s mind, hold these words. After Kyang Goe has chanted these words, Gogmo too was filled with faith and joy and the two of them – the horse and human being returned together. At the time, the precious divine prince sat beside the entrance of Elder brother Aku Trothung‟s residence and requested, “O Aku Trothung. My mother has gone after the horse and I the motherless little son have no place to go to. No place to put up. My stomach is hungry and my throat shakes. My windpipe has dried up and is unbearable. Most fortunate Aku, engulfed in prosperity, won‟t you grant me a sip to drink and a mouthful to eat?” He called out in such a manner that even the deity Tsangpa would have been overcome with sadness and the dakinis too would have shed tears. His mother heard his distressed appeal and became extremely concerned and said, “Oh! Oh! Dear son of mother. Even in the past when the two of us – mother and son were hungry and famished, Aku Trothung never gave us refuge. Now too he will not give any food. It is better to

ask the Three Jewels to look after us. As a result of the deities and lamas having actualised their enlightened activities, the steed has been caught. Now come quickly to welcome the steed.” Joru did not get up from the front of the entrance and just muttered, “Kyang Goe, come, come and fly here” which the steed heard. It immediately pulled and dragged Gogmo in that direction. Gogmo thought that she would hold on to the horse resolutely even at the cost of her own life until she was able to hand it over to Joru. So she said, “Now come here quickly. If not kill your mother. There‟s even a risk of losing the steed.” At this, Joru remarked, “O Mother, since the mother with ideas and the steed with knowledge have come together there‟ll be no problems. Send it along.” It went to the place where Joru was and presented itself before him in the manner one pay respects to lineage masters. The moment they met, it went down and huddled up. Then it turned over on its back once and rattled its hair. Since it had been a long time while since they had met it went about sniffing Joru‟s body and tears glistened in its eyes. Joru too embraced the neck of the steed and shed tears from his eyes. The mother also became saddened when she recollected that earlier they had not been suitable for each other. Seeing how they were on such favourable terms and joyous, she thought that should make a confession as the root cause for the steed and human beings having separated earlier, had been her doing. So she prostrated and said prayers. At that moment hearing the commotion Trothung enquired, “Was it Joru who yelled out in anguish and was squeaking this morning? What‟s this roar of drums and cymbals now?” and then when he looked and saw that the mother Gogmo and her son had got hold of the supreme steed and that Gogmo appeared to be prostrating to it, his mind was disturbed. He thought, “Oh no! Oh no! Now that earlier incident was not the prophecy of Tamdrin. It was really the evil omen of Joru. Now I must devise a means as illustrated by the adage: ‘Supreme males are by speech deceived; Medium males are by wealth lured And inferior males are by food tricked.’ So he said, “Dear nephew of Uncle. Oh, dear me! This morning when I heard the noise I did not know it was you my nephew. If I don‟t offer you food and drinks, who else would I give to? From where have you acquired this horse?” he asked. “Oh! This is the wild mare Wheat Goddess‟s foal – a steed that possesses all the qualities. It‟s the horse that has remained in the wild for eight years Sir. Now with the combined effort of humans and deities it has been captured. So I don‟t have to go on foot from now on, Sir” Joru related to him.

Aku Trothung remarked, “Oh! Humble and poverty stricken nephew! What a sad and pitiable story you have. So now the two of us – Uncle and nephew should get together. We should get our horses together.” Joru added, “Yes the horses can get together. To make up for the difference you must offer the two of us – mother and son, meat, fodder and the hind parts of fully grown animals – in short whatever we desire to eat of sweet and tasty delicacies. Something that‟s fat and has plenty to eat. Something, that‟ll have leftovers after we‟ve had our fill. Won‟t you provide us such fare?” Aku Trothung then made a lavish offer, “To say whatever you desire to eat is infant‟s talk. Just to celebrate nephew‟s coming to my doorstep I can offer whatever you desire of food. To make up for the difference in horses, I can offer you a hundred boxes of tea whose batches have not been broken; a hundred butter items whose leather packing has not been sealed; a hundred loads of tsampa whose strings have not been untied; a hundred animals whose body parts have not been divided and a hundred loads of wheat that have been measured with a dre.” At this Joru said, “Now Aku let‟s go up. First give us some food to eat. We can talk of getting the horses together later on.” Aku Trothung went into his house with a large smile on his face. He brought and offered them a complete and excellent set of tea, chang, meat and butter and said, “Alright. Alright, Uncles‟s nephew, Uncle enjoys and loves horses. Nephew enjoys and loves food. This little kyang without a pilot – if a beggar rides it; it‟s risky for one‟s life. This tea, chang, meat, thue and tsampa powder is to celebrate the meeting of Uncle and nephew. Until today, the two of us – Uncle and nephew have been from early morn at odds like iron and tongue‟s tip. Late at night we‟ve been like the sun and eyes. With minds not in accord we‟ve been foes with hatred towards each other. From this day onwards, let‟s cast away the evil residues and join the good ends. Secret words, let‟s share with each other. Hidden eatables, let‟s offer each other. Let each one‟s mind rely and trust the other. The profit from having the horses together will be given to you.” Joru added, “Alright, let‟s do things that way. Now: „When males drink chang, one’s mind opens up; When elders drink tea, their senses clear.’ So now I will drink the chang and mother will drink the tea.” He then imbibed the chang, which first hit his head. That elevated the status of his head and he felt higher than the sky. Next the drink‟s power hit his tongue. The continuum of his stories stretched longer than a river. Finally, the effects hit his mind. His mental continuum became clearer than the moon.

He displayed a little bit of drunken behaviour and looked up at Aku Trothung. He then looked down at Kyang Goe and with a smile on his face he chanted this song to the tune of „The leisurely descent of the river‟: Lu ala lamo ala len; Lu thala lamo thala len. The three – dharmakaya, sambhogkaya and nirmankaya; The three, five and a hundred families of deities; Host of dakas, dakinis and guardian protectors; Come all to Joru‟s assistance. Listen Aku, to this song of Joru; When little, you severed your parent‟s affection; When young, you scorned Cause and Effect; When aged, you have all sufferings complete; Now when you die, the hells are even worse; Your life story is truly depressing. At dawn, this morning I dreamt; Dreamt of a male without property acquiring it; Dreamt of a person with food, hiding it; Dreamt of tasty food being kept as entry fodder. When I, Joru‟s mind do examine these; The rich are blameless, desiring to collect, love goods; The poor are blameless, their minds are attached to foods; Faults of self and others; who‟s worse than whom? If observed now, it appears to be Aku; For you love business, games and the good life three; I, Joru the businessman have an ingenious mind; You, my partner Aku have a heart pulse that‟s coarse; A business deal does not appear apparent to me. The two – me, Joru and the supreme steed; If not going forth together and inseparably; Hard to accomplish commands of supreme ones; Hard to hold onto, highland Tibet‟s plans for existence; Hard to vanquish, the Hor and Demon enemies. This morning I was not as I am now; Having eaten, my pride has grown in stature; Having a full stomach, steed‟s value too has increased; Now without mating steed, I will set forth; You, Aku keep these words in your mind.

After having sung these words, the mother and son both finished off the tea, chang and eatables until there was nothing left over. They got up and just as they were about to go Joru gave Aku a hard pat that he did not appreciate. It made a loud “shak” sound and Joru remarked “Oh! What a pitiable sight” in a derisive manner. They took their steed and then beaming with a broad and clear smile on his face Joru and his mother left. The people of Ling asked Joru about his horse. To some he remarked that it was bought. To others he said it was something he found. To still others he claimed it was borrowed. Then there were people to whom he said he had stolen it and finally they arrived at the castle fortress of Ngulchu Trodzong. Gyatsa Shelkar also known as fair Shellu of Bumpa was meditating on the „Great compassionate one‟ when Joru threw a stone on the glassed balcony on the eastern side that broke the glass making a “trob” sound. Joru shouted in jest, “Oh! You dead son of Gadeh, before you‟ve even aged, you are sitting in retreat; before it‟s time to die, you‟re reciting your mantras. Come and have a look at this steed.” Gyatsa Shelkar abruptly got up from his retreat, excused himself from his meditative activities, ran down the larger steps and jumped the smaller steps and enquired, “Oh dear! Oh dear! Isn‟t this Kyang Goe?” Joru replied, “I don‟t know about something called Kyang Goe. I bought this off the hands of Beru Nyima Gyaltsen of Dong. In payment I have agreed to hand over the accumulated wealth of you Gyatsa, Denma and Elder brother the Chipon and others. On top of that he wanted me to be his serf for a lifetime.” Gyatsa Shelkar‟s mind became extremely disturbed and he said, “I have a steed „White Mongolian phoenix‟ and its helper „White assembled‟. Chipon has „Assembly of a hundred deers‟ and its helper „Wheatish crystal egg‟. Denma has „Graceful attainments‟ and its helper „Little Peach vajra‟. We have all these steeds and you could ride any of these. How can it be true when it is said that the divine race of Ling surrendered to the demon. Before you‟ve obtained your own wealth in your own hands, who gave you the power to hand things over to others? Who is the owner of this horse and if you don‟t return it, I will do as in the saying: ‘If a son turns into an enemy; The father is responsible for killing him’ and have no regrets about it whatsoever. He then picked up five or six stone markers and threw them at Joru. Joru stopped playing the fool and said, “Oh! It‟s not like that. I don‟t even know this person called Beru of Dong. This is the foal of the wild mare „Wheat Goddess‟. It really is” he added and called out to it three times.

Gyatsa Shelkar too relaxed in his mind and smiled. The two brothers went inside and discussed how to win the paternal property for the Lesser lineage. Then on the morrow which was the propitious day, Joru took Kyang Goe to the door of Kyalo Tsang and spoke, “O Sengcham Drugmo, since it‟s the time to put into practice in colourful Ling what you have promised in Lower Ma, kindly give me the saddle and accessories and offer some aspirational prayers.” Kyalo Tsang welcomed him in as a guest and placed him on a seat. He was offered a ceremonial scarf and served chang and a feast of whatever he desired. Sengcham gave Kyang Goe the golden saddle and offered the whip to Joru. The whip handle was decorated with silk. She then chanted this song to the melody of the „Five deities of perfect grace‟: Lu ala lamo ala len; Lu thala lamo thala len. From the palace of Zandok Palri, The Lotus Born deity of Orgyan Is by awareness holders, dakas and dakinis encircled; From the sacred western site of Orgyan, Dorje Phagmo, the only mother Is by a retinue of a hundred thousand dakinis encircled; From the pure realms arrayed by turquoise leaves, The white and green Jetsun Drolma, Is by a host of conqueror‟s son bodhisattvas encircled; This day, look down on me with love. So, hearken to me, divine prince Joru; There‟s no need to relate the story of my life; When called I am Sengcham Drugmo. Today at the start of the auspicious occasion; This complete roll of white Chinese silk, Is a ceremonial scarf for meeting you, divine prince. The life-supporting axle of the Buddha‟s doctrine, The refuge of all of humanity And the pilot guiding beings; May you achieve. This is the first prayer of mine. And then the second prayer of mine: This gold saddle with nine rounds of designs, Is a saddle of red sandal wood. The front strap is of zahog brocade and gold thread; The stirrups of white silver with pata designs; It‟s the treasure article of the Lu Migon Karpo.

It‟s the gift for initiation of the Lotus Born one; It‟s the lucky charm of wealthy Kyalo; This day, I offer it to you – divine prince. The lord of four cornered earth and powerful ruler Of the four continents; May you achieve. And then the third prayer of mine: The gold saddle, square woollen rug and such items; This day, I place on the steed Kyang Goe. Placed on other horses, too massive it would be; For Kyang Goe here, it‟s just right; With you on the saddle, four continents encircled And foes of the four directions tamed; May you achieve. And then the fourth prayer of mine: This gold bridle „Wish fulfilling gem‟; Its mouth piece of yellow gold; Its tongue knot of silver white; Its head piece – embroidery of five kinds of zahog; The reins „Long term merits‟ be And rein handles „Guidance of deities‟ be; The enemies – Hor and Demons; May you oppress; The Dharma teaching of high Tibet; May peace reign. And then the fifth prayer of mine: Gold bridle, turquoise halter and suchlike, This day on this divine steed will put on. Put on other horses, too large it would be; On this Kyang Goe, it‟s just right; The hero that protects a hundred males And places bridles on a hundred steeds; May you be. And then the sixth prayer of mine: This whip that „Achieves all wishes‟; The handle of the „Wish fulfilling gem‟ And whip tail of dakinis silk strings be. In order for the Being to work for sentient‟s welfare, The enlightened acts of the dakinis; May they bear fruit. And then the seventh prayer of mine; The whip of three knotted cane and ends of silk; If applied on other horses, too great it would be; On this Kyang Goe, it‟s just right; This day, with whip hasten the divine steed; Mighty person waving whips on heads; May you be. Great power to speak to people; May you have.

And then the eighth prayer of mine: This capable divine steed – Kyang Goe; Is like a white snowlion, it‟s truly amazing; Unhindered by snow, your sheen flaunt; If possessing the Great secret, this day reveal; If possessing speed, this day race; You, Joru the divine prince of Gogmo, Your status higher than the blue sky; Without sinking; May your victory banners be stable. And then the ninth prayer of mine: This capable divine steed – Kyang Goe; Is like a ferocious tiger, it‟s truly amazing; Unobstructed by forests, your sheen flaunt; If possessing the Great secret, this day reveal; If possessing speed, this day race; You, Joru the divine prince of Gogmo, Roar the profound secret Dharma with your Tsangpa‟s voice And the borderland barbarians; May you to Dharma turn. And then the tenth prayer of mine: This capable divine steed – Kyang Goe; Is like a yellow faced drong, it‟s truly amazing; Unhindered by barren mountains, your sheen flaunt; If possessing the Great secret, this day reveal; If possessing speed, this day race; You, Joru the divine prince of Gogmo, In your mind, all objects of knowledge without remainder, The status of omniscience; May you swiftly attain. And then the eleventh prayer of mine: This capable divine steed – Kyang Goe; Is like a great khyung, it‟s truly amazing; Unobstructed in the heavens, your sheen flaunt; If possessing the Great secret, this day reveal; If possessing speed, this day race; You, Joru the divine prince of Gogmo, The treasure mines of the eighteen great fortresses – Open them and flourishing; May you enjoy them. And then the twelfth prayer of mine: This capable divine steed – Kyang Goe; Is like a great stag, it‟s truly amazing; Unhindered in the meadows, your sheen flaunt; If possessing the Great secret, this day reveal; If possessing speed, this day race;

You, Joru the divine prince of Gogmo, All sentient beings from their sufferings Liberating them; May you their refuge become. And then the thirteenth prayer of mine: This capable divine steed – Kyang Goe; Is like a gazelle; it‟s truly amazing; Unobstructed over passes, your sheen flaunt; If possessing the Great secret, this day reveal; If possessing speed, this day race; You, Joru the divine prince of Gogmo, A ruler that protects sentient beings And a guide for the future; May you become. This capable divine steed – Kyang Goe Like fish that reside in the water; Unhindered by water, disclose the Great secret. Like the eyeballs of slightly skilled abra Unhindered by earth, disclose the Great secret. Like wheels of wind that your four hooves are; Encircling the four continents, disclose the Great secret. Do not lose to the blue „Turquoise Bird‟; Do not lag behind Kyang Goe; Do not load paternal property on others; Ki cho cho cho la lha-ta cho. May the steed with kyang‟s form, win the prize; May the divine prince, be placed on the throne; May the good tidings, spread across the realm; Divine prince, hold these words in your mind. After chanting these words, she offered the saddle and accessories and disclosed the Great secret. She offered excellent prayers and presented into the hands of the divine prince the white silk without stains. Joru was pleased in his mind and with a radiant smile gave Drugmo a pale drukar turquoise decorated by white silk and then proceeded forth to the assembly yard of the Horse race.

Chapter – VI Ling divisions assembled and in Race took part; Drugmo praised the riders and steeds from above; Joru while racing along, as a side incident,

Transformed the likes of Ayu Dil into his retinue.

All the people of the upper, middle and lower Ling gathered – those of the families within were numerous like the stars in the heavens; those of the families living outside were like vegetation on passes and then there were the countless isolated and scattered families like mice. From among all these, there were nine hundred young bloods wanting to race and thirty fearless heroes who possessed real chances and were disputing the prize. They all were like brilliant flowers of the three summer months. Like starry constellations that had been transported to earth, they each went about getting their riders ready for the occasion. Those of the Great lineage, who were guided by the deities, raised aloft the lance-support of the great deity Tsangpa. The Middle lineage, guided by the nyen, kept high the lance-support of Nyenchen and the Lesser lineage, guided by the lu or nagas, raised the lance-support of Lugyel Tsugna – the Jewel headed naga ruler. They appeared in such a manner, that if seen by their hostile enemies, their heart pulses would tremble; if noticed by close relations, their hearts would be joyous and if observed by highland Tibet, all rumours would subside and everyone would rush making a beeline for Ayu Dil. Then on the higher pale slate mountain of Gura the tent „Meaning to behold – Dawn‟ was set up. The golden throne that „Intimidates the three realms with powerful charisma‟ was erected. The flag of authority „Colourful blazing dzi‟ was raised. On the tall flag „Fulfilment of wishes‟ the victory banner „Realisation of all desires‟ was placed. A walled enclosure was created with long silk fringes and there were many such items that it seemed as if they were in competition with the celebrations of the deities. On the golden throne that „Intimidates the three realms with powerful charisma‟ was placed five cushions of zahog brocade. On them was laid the rug of the „Eight auspicious symbols‟. On the right and left sides were erected two silver thrones with three cushions of silk each. In the remaining area were laid out silk rugs, tiger skin rugs, leopard skin rugs and long woollen rugs. Moreover there were nine hundred white tents with silver top pieces; nine hundred yellow tents with golden top pieces; nine hundred blue tents with turquoise top pieces and nine hundred multicoloured tents with dzi top pieces. Well displayed were the treasure articles of the naga Lu Migon Karpo; the initiation gift for the Lotus Born of Orgyan; the task-instruments of the formation of the universe and the gems of the world. The objects of refuge of the Ling people like the lamas and other officials built up an offering torma of incense. They had heaped on flour like mountains of snow and smoke pervaded intermediate space. Having made offerings of worship to the Three Jewels they were pleased and having presented gifts to the local deities for their assistance they then sat down. At the time the girls of Ling like Sengcham Drugmo of Kyalo, Neuchung of Ngolo Kyi, Pekar Lhanze of Drolo, the Chipon‟s Lhamo Yudron, maternal uncle‟s daughter Zedron, Yatha‟s

daughter Sertso, Trothung‟s daughter Trotso and others came dressed up in their best clothes and decorated with all their finery and ornaments. They wore gold and silver bangles and bracelets that made tinkling sounds. They flashed askance and oblique glances and moved about in the most graceful manner. With a beautiful and attractive presence, they each held a ceremonial arrow decorated with silk and at Lha Dilgo, they offered thirteen incense silk scarfs. Then they erected thirteen incense tents. Next they presented praises to the thirteen castles of heroes and performed thirteen ritual incense offerings. Finally they sat down and watched the spectacle from Lu Dilgo. Additionally, there was an audience that had come from other lands. There was the ruler from upper India, the ruler from lower China, the ruler with wealth from Tagzig, the ruler of Batahor, the Khache ruler with goats, Mutri the ruler with steeds, Aase the ruler with armour, Thale the ruler with arrows, the Nepalese ruler with sheep, Chagmo the ruler with dri, Tise the ruler with crystals, Khasha the ruler with shields, the ruler of Trimar of the North and the ruler of Den Trikar. Many people from all the numerous countries under the sun like the three – China, Jang and Mon and the Khache, Li and Nepal had assembled. They were all dressed up in clothes and accessories that were in conformity with their own local traditions and they all had set up their own tents and encampments. Then the thirty fearless heroes – divine ministers were lined up close to each other at the starting point like a row of pearls on a string with their steeds turned up towards Gura Dza – the slate mountain of Gura. They were so fairly placed that not one of the ears of the dhowa steeds could be said to be ahead or behind. On the extreme right was the Chipon and on the left was the mediator Lhadar. These two held the ends of a silk string. From Gura Dza, the lamas like Ka Rabsel Choekyi Jungne waved the silk flag. The three – the White conch of the law that broadcasts, the Drum of the law that is clear and shining and the large cymbals „Sunshine and thunder‟, were blown, beaten and sounded. Just as the two – the Chipon and the mediator placed the silk string on the ground, at that very moment all the dhowa steeds raced off together in a flash. The courageous heroes when ascending were like a hailstorm directed upwards; when descending they were like boulders rolling down and on the straight they were like the soaring Thangkar vulture. On the vast fields the steeds took large steps and on the smaller areas they took smaller steps. Each rider raced after another rider and in this manner they were connected and presented a spectacle that enveloped and mesmerised the entire kingdom. It was a spectacle that could have brought all gossip in the three realms to a standstill. Some from unfamiliar countries asked the people of Ling, “What have you kept as the trophy? I was on a night stop at Ayu Dil and Gura Dza.”

Those from Ling answered, “The wager that has been kept are items such as our paternal property of seven pairs of gems, a small box of instruments for the task, Kyalo‟s men, property and attendants and the pasture areas in Ayu Dil and Gura Dza that cover thirteen night stations.” The newcomers were amazed, “Wow! So big! Such a great wager and such a long race!” they all remarked. Those from other nations and the Ling people enquired, “Who will be the great man who will win this big wager?” Most replied, “This time „Turquoise Bird‟ is certain to achieve it. There is no worthy owner except for Dongtsen” and in this way they appeared to be unanimous in their choice and beliefs. At the time, the two – Joru and his steed appeared pale and erect and people enquired of them, “Who is that?” Insiders remarked, “He is the fellow known as the Abra catcher.” Everyone said, “Oh, he does not have it in him – the merits to possess the property of Kyalo; the birth year to welcome Dugmo; the charismatic power to overpower the eighteen fortresses or to be the hope of the people to protect the realm of Tibet.” It seemed that all the praises were lavished on Dongtsen and his steed and all the criticisms were of Joru and his horse. At the time, among the seven girls at Lha Dilgo who were related, Neuchung of Ngolo Kyi reflected, “Last night in my dream Joru arrived at the throne and Kyang Goe took the silk trophy for the swiftest steed. Although my dream could not be mistaken, yet since all – within and without, high and low are praising Dongtsen and critical of Joru, it would not be appropriate to relate the dream. The higher authorities would scold me. As highland Tibet is filled with dislike and hostility, it‟s better to leave it aside”, so she let things be. But the mother dakinis transformed her mind and she could not resist relating her dream. So she sang it to the tune of the „Pleasing melody of the skylark‟: Lu ala lamo ala len; Lu thala lamo thala len. From the pure realms that are not manifest, Omniscient Dorje Phagmo – the only mother; This day come and assist Neuchung. If me, you do not recognise; A servant with little holdings‟ Neuchung I am; Neuchung with the fine lambskin I‟m called.

The three – Kyalo, Ngolo and Drolo; If possessing wealth, they are father and uncles three; If not, then father and uncle – master and servant be. Sengcham Drugmo of Kyalo, Pekar Lhanze of Drolo And Neuchung of Ngolo Kyi; If possessing wealth, they are three related girls; If not, the girls are just master and servants. Girls isn‟t this our reality? Forgive me, it was just a joke. The essence of true reality is this: That in the dream that I dreamt last night, I dreamt of a vast, four cornered grassy field, Dreamt first of there being a kyang; Dreamt of wool on top of the kyang; Dreamt of gold on top of the wool; Dreamt of a lion on top of the gold; Dreamt of a barren mountain on the lion; Dreamt of snow on the barren mountain; Dreamt of a vulture on the snow; Dreamt of a leopard on the left; Dreamt of a yak watching over those behind the leopard; Dreamt of a tiger on the right; Dreamt of a vulture watching over those behind the tiger; Last night‟s dream was truly excellent; If examined various conclusions there are; Kyang Goe‟s acquired the life essence of a kyang; The woollen rug‟s acquired the life essence of wool; The gold saddle‟s acquired the life essence of gold; The great lion‟s acquired the life essence of the lion; The white armour‟s acquired the life essence of the barren mountain; The white helmet‟s acquired the life essence of snow; The silk dartru‟s acquired the life essence of the vulture. The left leopard shaft case‟s acquired the life essence of the leopard; Behind the leopard, the yak that watches over, Is the supreme white bow that‟s acquired the life essence of the yak; The right tiger skin quiver‟s acquired the life essence of the tiger; Behind the tiger, the vulture that watches over, Is the notched shaft that‟s acquired the life essence of the vulture.

The divine prince – Gogmo‟s Joru Though small in build, yet is a radiant being; This day as the sun sets at eventide, Joru will ascend the throne. May the teachings and supreme ones remain revered; May the enemy Hor and Demon‟s nape be oppressed; May the doctrines of pure Ling flourish; An omen of happy auspiciousness for joyous Tibet. After these words had been chanted, Drugmo thought, “If one looks at, not only Joru‟s miracles, Kyang Goe‟s skill in racing and Neuchung‟s dream but also the amazing events at the time Kyang Goe was captured, then only Joru can be the owner.” She listened to what Neuchung related as the likely outcome and remained quiet. But Trothung‟s daughter Trotso‟s sore points had been aggravated by the narration of the dream. So she slithered her dark snake like form and raised her nostrils. Her face was a black cloud that was brewing a storm. “Hey! You daughter of Ngolo, that‟s a blue wrapping cloth. You wench whose father roams the path of beggars, hold yourself in esteem higher than the blue sky. A girl whose mother has died of famine, waves her forelocks in space. Of course beggar females praise beggar males. This Joru of the wicked mother Gogmo is a radiant being of small proportions. If you think he‟s a shining being, you can wait for him. My father, the chief Trothung while receiving the prophecy of the Red deity Tamdrin was told, „You will be the owner of father Kyalo‟s men, property and attendants‟ it is said. Above on the deity plains of Kala of Ma, the blue banner that appears as if being carried by the wind is the steed of Dongtsen „Turquoise Bird that knows flight‟. It‟s certain that he will win the prize.” Then she spat and scowled at Neuchung and sat down. At this, Neuchung thought, “This seems to be a case of: ‘In the sky, unseemly black birds fighting with claws; In the mountains, ill-suited stags fighting with horns; In the towns, unbecoming females fighting with nails.’ If the two of us bring disgrace upon the top leaders of Mugpo Dong, then the rumour mills among the three thousand families would spread so wildly that we would not be able to have any answers for them. Until Joru appears on the throne I must remain humble and keep my mouth silent” she felt and sat without taking any notice of the situation. Then Sengcham Drugmo wanting to calm the two girls said, “Among us women, it is said of the counsel of relatives and parents:

‘Even if expectations are high as the blue sky yet bend down to them; For though there’s no need to worry of knocking our heads, Yet it helps to keep the colourful tribe’s rumour mills propitious and lucky. Even if congested earth is hard, yet be relaxed; For though there’s no need to worry of the ground giving way under us, Yet it helps to look good in the eyes of the thousands of families.’ Now, you people, please keep quiet. I‟ll provide for you all an account of the riders and an account of the steeds. For each male rider I‟ll offer a „Praise‟ and for every steed there is, I‟ll provide a „Praise of their gaits‟. So listen,” she said and chanted this song to the tune of the „Pleasing melody that selects all‟: Lu ala lamo ala len; Lu thala lamo thala len. Omniscient White and Green Taras, Omniscient Dorje Phagmo – the form that accomplishes And others like Namsey – the deity of wealth; This day come and assist your daughter. O companions, all you who have been playmates; Hearken to me, for I have such words to relate: The three – biases, applying pressure and verbal disputes, Are the roots of quarrels within and without; The two – Trotso and Neuchung, master and servant, Don‟t quarrel and dispute, better it is to sit down. The two – the deity‟s prophecy of Trothung And the experiences perceived by Neuchung; What need for these to be the basis of a dispute; Who‟s right will now clearly come to pass. This day when the sun of happiness smiles, Look up to the interiors at the spectacle there; On the shoulders of the slate mountain of Gura On the right corner and on the left corner, look. The person that goes forth first; It‟s Apen the son of chief Trothung of Dongtsen On the dhowa „Turquoise Bird that knows flight‟; It‟s a steed bought from the land of China; It‟s traversed great passes and shades; It‟s crossed and covered great waters and horse tails; It‟s rolled up white pages of vast plains; It‟s equalled the speed of feathered birds. It‟s an unusual rider, looks like he‟s flying;

It‟s as if he‟s going forth to another rebirth. For such a male to be born – it‟s extraordinary; For a little foal reared on jakma grass, To possess such vigour and stamina is truly amazing. The person that sets forth after him; It‟s Zikphen – the chief of Tagrong On the dhowa „That can soar over mountains‟. The person that goes forth after him It‟s Nyatsa Aten of Trothung; On the dhowa „Friendly male of a thousand dances‟. The person that goes forth after him; It‟s Nyibum Daryag of Serwa On the dhowa „Goose with golden eggs‟; These are the Great lineage‟s four riders and steeds. The person that goes forth after them; It‟s the capable Sengtak Adom On the dhowa „Smooth silk over a thousand mountains‟; He‟s called the „Lion bear‟s son – the wolf among men‟; The steed‟s called the „Treasury of wealth‟. The person that goes forth after him; It‟s Choekyong Bernak of Gadhe On the dhowa „Stormy dark wind‟. The person that goes forth after him; It‟s Lhundup of Michen Gyelwa On the dhowa „Matchless white forehead‟. The person that goes forth after him; It‟s the great minister – Guru Gyaltsen On the dhowa „Little Brown, smooth as silk‟. These are the Middle lineage‟s four riders and steeds. The person that goes forth after them; It‟s the nephew of the Chinese ruler Chen; It‟s Shellu Karpo of Dong Bumpa On the dhowa „White Mongolian phoenix‟; Its forelock can summon the deities; Its manes can summon the nyen; Blue armour is hidden behind the cloak; Blue weapon‟s being used as a stirrup stone. This day as the sun sets at eventide,

There‟s risk of internal violence among the brothers; It‟s certain roots of pollution on Drugmo will be blamed; What has been done, mothers and dakinis do know. The person that goes forth after him; It‟s the son possessing perfect skills of archery; It‟s maternal uncle Jangtra Denma On the dhowa „Little Peach Vajra‟. The person that goes forth after him; It‟s younger brother Rongtsa Lhadar On the dhowa „Peacock with Patterns‟. The person that goes forth after him; It‟s Darphen – the great trunk of poison On the dhowa „Little Brown that can soar‟. These are the Lesser lineage‟s four riders and steeds. The person that goes forth after them; The elder of three generations of humans; The elder of three generations of deities; It‟s the Chipon – Shawa Tragen On the dhowa „Assembly of a hundred deers‟. The person that goes forth after him; He‟s the damaru rattler that destroys outsiders; He‟s the great drum beater that destroys insiders; He‟s Uncle – Aku Trothung Gyalpo On the dhowa „Black tailed Jackal‟. The person that goes forth after him; It‟s the mountain with mu thread intact – Mount Gerzoh; It‟s the river with uninterrupted flow – River of Ma; It‟s the chief with dynasty intact – Senglon On the dhowa „Vermillion red‟ These are the three related father uncles of Ling. At the „Thirteen peak deities‟ at the waist of Ma, The person that goes forth first; It‟s Bendhe Marpo – the commander of a hundred On the dhowa „Peacock that knows flight‟. The person that goes forth after him; It‟s Pabo Shechen – commander of a thousand On the dhowa „Runs thousands leisurely‟.

The person that goes forth after him; It‟s Chagnak Gonpo Sing Sing On the dhowa „Soaring Black Khyung‟. These are the three related chiefs of Ling. The person that goes forth after them; Possesses the dralha of eyes when observing; It‟s Tragyal of Gungwa Bu On the dhowa „Black Stripes that knows flight‟. The person that goes forth after him; Possesses the dralha of ears when listening; It‟s Pasar Dawa of Choenga On the dhowa „Vermillion Tiger that knows dance‟. The person that goes forth after him; It‟s the lucky charm since white Ling formed; It‟s the Chipon Nang-ngu Yutag, On the dhowa „Wheatish with Turquoise manes‟. These are the three related dear children of Ling. The person that goes forth after them; It‟s Lhadar of Zuchen Werma, On the dhowa „Golden fish that transforms greatly‟. The person that goes forth after him; It‟s Darlu – the lord that judges On the dhowa „Cuckoo that knows flight‟. The person that goes forth after him; It‟s Abar Phentak of Khepa, On the dhowa „Blue turquoise egg‟. These are the three related wise men of Ling. The person that goes forth after them; It‟s Nyima Gyaltsen of Guru On the dhowa „Matchless among Ten thousand‟. The person that goes forth after him; It‟s Tharwa Gyaltsen of Nagru On the dhowa „Black with Drong‟s trot‟. The person that goes forth after him; It‟s Rinchen Darlu of Muwa On the dhowa „Red painting of lightning‟.

The person that goes forth after him; It‟s Anu Paseng of Wombu On the dhowa „Wheatish crystal egg‟. These are the four mediators of Ling. At the lowest point in Ma – the silk crossroad, The person that goes forth first; It‟s Mamo Kunsheh – the „All knowing Accurate Diviner‟ On the dhowa „Black Raven that dances‟. The person that goes forth after him; It‟s Kunga Nyima the physician On the dhowa „Excellent gathering of Geese‟. These are the two knowledgeable ones of Ling. The person that goes forth after them; It‟s the sheep faced Ngolug of Buyag Tsang On the dhowa „White silk over a thousand continents‟. The person that goes forth after him; It‟s the supreme Kechok Tharwa of Yatha On the dhowa „Pale yellow that knows flight‟. These are the two related excellent sons of Ling. The person that goes forth after them; It‟s the „Little man with Big mouth‟ of Ling On the dhowa „Buzz that knows flight‟. The person that goes forth after him; It‟s sickle-nosed Zorna of Akhoh Tharwa On the dhowa „White mouthed Little gazelle‟. The person that goes forth after him; It‟s the reliable hero Yutag Gyel On the dhowa „Nine hundred with horns‟. These are the three related serfs of Ling. The person that goes forth after them; It‟s Guru, son of Khishi – the dead dog; He carries loads that cannot be lifted; He‟s a have-not pretending to have; He‟s on the dhowa „Aase Guru‟. The remaining person that goes forth; His father is the ruler Senglon;

His mother is Gogza Lhamo; The prince himself is the divine prince Joru. The dhowa being ridden under his legs; It‟s paternity – „White steed of the sky‟; It‟s mother – „Wheat steed of the earth‟; It‟s the capable steed „Kyang Goe‟. Its upper body – flashes of a deity‟s painting; Its middle – a stormy nyen‟s painting; Hind parts – a destructive naga‟s painting. Blazing like fire are the blessings of the Jewels and deities; Stormy like winds are the assistance of the lu and nyen; Collected like a lake, is the gift offering of the Jewel headed naga. He‟s the one that with four hoofed legs circles the four continents; He‟s the one that defeats the four foes; He‟s the one that vanquishes the harmful deity spirits. Upwards ascended the race horses of the thousands of families; The boy Joru descended, racing down the slope; That‟s either an omen of great evil Or else the beginning of auspicious portents; Whether excellent or evil, tonight it will be clear. All the others – the countless mice, Without names and from various countries raced. To the fine white snows the Great lineage has arrived; Akin to great lions rattling turquoise manes they are. To the sandalwood forest the Middle lineage has arrived; Akin to ferocious tigers with well-endowed stripes they are. To the fine slate mountain the Lesser lineage has arrived; Akin to yellow faced drongs with well-endowed horns they are. Isn‟t it so, O friendly sister maidens. In this manner she chanted. Then some of the girls developed an attachment to the smarter and more handsome males and others became arrogant and conceited about the swifter steeds. So in this way, there was a variety of thoughts and feelings. But Neuchung felt that since all these riders were accomplished beings who had actualised attainments, just to have caught a glimpse of their physical appearance was a fortunate opportunity. She developed an excellent vast mind of bodhicitta by praying that all ordinary beings would make use of the ritual services of the lamas, repay the kindness of their parents, purify their negativities and obscurations and obtain their share of Dharma.

At the time, the local spirit – the great Ayu Dil Chen – one with the tiger‟s head, the leopard‟s head and bear‟s head, thought, “Last time, the house of the Lesser lineage, did not listen to the Great and Middle lineage. The corpse son Gade spoke up and said that the steeds should direct their heads to the Gura mountains and their hind parts towards me Ayu Dil. Today, I have been shown the dark area of the occiput, the dented area of the calves and the protruding area of the fleshy buttocks. When offerings are made to me, Ayu Dil it‟s not as if one is not looked after and when not worshipped it‟s not that there is no jealousy. Earlier all these people – the lamas with yellow hats, the chief with turban, the chieftain with white helmet, the meditator requesting dharma, the Sakya requesting land, the Red hat togden, the Kargyupa with colourful hat and others and also whoever it was – they have always offered me Ayu Dil the first offering of hat. There have been none among the hundreds going up who have not offered incense and none among the thousands going down who have not offered tea. But today if I do not cause a catastrophic misfortune on the rider and steed of the house the Lesser lineage I am not Ayu Dil.” So she summoned the „Eight classes‟ of harmful spirits to assist her and immediately from the top of Ayu Dil of Ma a dark cloud the size of a bird‟s corpse arose. This gradually got larger to the size of a goat‟s corpse and then a yak‟s corpse and then it still increased and covered half of the sky. Light flashes filled the heavens. Hail and thunderbolts descended simultaneously. Happy Joru the true buddha, turned his face backwards and chanted this song to the tune of the dro dance of Ayu Dil Chen of Ma that‟s called „Great grace and minor restrictions‟: Lu ala lamo ala len; Lu thala lamo thala len. Omniscient dharmakakya – Buddha Boundless Light; Omniscient sambhogkaya – the Great compassionate one; Omniscient nirmankaya – the Lotus born one; From the great bliss palace of my crown, Omniscient kind-hearted root master; This day, come forth and assist Joru. Tsangpa, one with a top knot of conch; Lugyel, with the confidence of snakes; Nyenchen, with a great tiger‟s head; This day come forth and assist Joru. Elder brother Dungkhyung Karpo, Grasp in your hand the White deity lasso; Help and hold the Tiger‟s head with your lasso.

Younger brother Ludrul Woeden, Grasp in your hand the Blue lu lasso; Help and hold the Leopard‟s head with your lasso. From among the dralha – Metak Marpo, Grasp in your hand the Red nyen lasso; Help and hold the Bear‟s head with your lasso. Ayu Dil of Ma with tiger, leopard and bear‟s head; If not seen, is greatly renowned at a distance; If seen, is but a barren mountain with head chopped off. If this day, I do not vanquish and bind you to oath, It‟s a sign of not being a close disciple of the supreme ones; Or else, if you do abide by your vows, If at a distance, swiftly bring your ceremonial scarf; If nearby, quickly come and serve your tea. Ki cho ya cho ya Ayu Dil As soon as the words of the song had been chanted the lord of dhowa steeds – the capable Kyang Goe danced the arm movements of the dro with its forelegs and the leg movements of the dro with its hind legs. Dancing with all its four limbs together caused the middle of the mountain to collapse and the top of the mountain broke off. The seas almost turned upside down. The three – Dungkhyung, Ludrul and Metak each carrying their own lassoes flashed about like lightning and hooked the necks of the three Ayu Dil heads. The „Eight classes‟ of harmful spirits fled the scene and escaped to the safety of their own homes. The power of the demonic planet deteriorated. The roar of the turquoise dragon – thunder decreased. The clouds were scattered and destroyed by the winds. The tarnished sky was cleansed. As soon as the sun‟s rays shone brightly, the owner of the treasures of good fortune of Ma emanated into the form of a sixteen year old grown up maiden. She brought forth the „Wish fulfilling gem‟ desired by all and the ninety nine gold keys and offered them to the divine prince Joru. She pleaded, “O Have mercy. Please don‟t pound and completely decimate the local deities. We will protect the teachings of the Buddha. We will spread peace and happiness among sentient beings. We will offer you the rich treasures of good fortune of Ma. We will be your subjects and do whatever tasks commanded by the speech of your enlightened activities.” They displayed respect and offered prostrations. As for the divine prince he struck three times with the sleeve of his garments and roared, “Ho ya. Ho ya” and then continued, “ From this moment onwards you must give up eating the flesh of beings, drinking their blood, killing them and taking away their breaths. Work hard and volunteer to spread goodness among all sentient beings and hinder negativities and I will not vanquish you completely.”

She too vowed, “We will not forsake your commands. We will not give up our oaths. Do not destroy us” and thus was transformed into a guardian protector of the white side.

The end of the contest for the greatest race horse, Saw Joru ascend the throne in grandeur; The supreme sun of peace and benefit, arose With powerful clarity from the top of Sumeru.

Then Joru put the „Wish fulfilling gem‟ into his pocket and attached the gold keys to his waist and looked upwards. The riders of the Great lineage were closed by the mountain of Gura Dza. The Middle lineage riders were at the deity paths of Kali Lhalam and the Lesser lineage were at the pass of Tshal Li of Ma. The three chiefs were at Thonpo Gudrig – the „Arrangement of Nine elevations‟ while the father uncles were at Tselha Chusum – the „Thirteen peak deities‟. The others had arrived at Gangkar Tsesum – the „Three peaked snow mountain‟ and Khenlung Ritrug. Even Guru, the hunchback was ahead by eighteen corners. At this Joru felt dismayed, “Oh no! It‟s like the adage: ‘Picking up stones from the plains and casting away provisions from pocket; Thinking of other’s welfare, one errs in one’s own task.‟ Now I should go on speedily” he thought. Then he guided the upper white winds down and the lower reddish brown winds up. He created a vehicle through the uma channels and raced. Within the span of a moment itself, he had caught up right behind Guru the hunchback. Then the thought arose in him, “Unless Kyalo‟s men, property and attendants are obtained by the power of the Lama‟s blessings, the enlightened activities of Nene and the result of one‟s past actions, „Turquoise Bird‟ is a difficult rival to beat as the two – „Turquoise Bird‟ and Kyang Goe are equally fast and have been close together. If the supreme ones grant victory to Dongtsen, then he can act as a counterforce to the Hor and the Demon. But if I am granted the prize, I will accomplish the task. I will not race but go on slowly. I must examine and evaluate this hunchback Guru.” Then with a clearly sounded “ki”, the pale erect figure of Joru went forwards and enquired of the hunchback, “O bent form like a deity bowing, what is this commotion today among the brave heroes of Ling dressed up in everything that can be stitched; having fastened everything they

have on the cinch strap; not having time to think but racing as they wish, up passes and down hills. Where are they all going to? Do you know what the point of all this is?” The hunchback Guru knew that a few days earlier Drugmo had been sent as a messenger. So therefore Joru must have been told of the event. So this pretence of his not knowing was certainly the speech of a liar or else what could it have been he wondered. So he said, “I don‟t know where we are going. You calf thief, where are you going to? I was wondering if I could become the owner of Kyalo‟s men, property and attendants with this Horse race. Except for that what else could I think of? Now move aside and don‟t obstruct my path.” Joru replied, “Oh! I too thought of the same thing. Now the rivals to our thoughts – the Ling divisions are more capable. Rather than thoughts,the instruments for the task are more fearsome. Since the two thinkers – Guru and Joru are a miserable sight, it is difficult to succeed. Therefore the two of us – the have-nots, let‟s join our naked backs together against each other and smoothen our hairs to obtain a better sheen. Whoever wins the prize, let‟s share it together.” Hearing this, Guru the hunchback became superstitious and said, “What are you saying? You son of spirits, who‟s been stuck in Lower Ma and me; we‟re quite different. I will not smoothen hides or hairs with you. Let each one go his separate way and as individuals. I won‟t be part of a group. I will go separately and directly.” Joru said, “Well, we can do it that way. It was just that I didn‟t know that you the hunched back of Yadatsang of Ling and your mother the hunched body of Madatsang of Ling and the two of you were hunched friends. You, the hunched misery of Yada and she the hunched famine of Mada and the two of you I thought were hunched beggars and so I considered joining backs and improving your sheen. But looking at my own standard of living it‟s truthful to say none in Ling would desire it. So let‟s each of us go to our own shady side of the mountain” he added and as he has done earlier, he set off making use of the vehicle of „Channels and winds‟. Then Guru the son of Khyishi thought, “The Great lineage has Taktsang – the „Tiger‟s lair‟ with fine sheens; the Middle lineage have „Pearls strung on silk‟ and the Lesser lineage has the capable „Khyung‟s wings‟. All of them possessing powers, when in the dark, can go to the side of the sunshine and when it‟s sunny can go to the side of the shade, so they need not avoid anything. But you, snort dribbling abra hunter with your raised and dented neck of spirits, what do you have to avoid?” Thinking in this way, he then raced after Kyang Goe with his body bending and bowing. Kyang Goe gave him a kick with his hind legs and flung him down three corners. Protected by Joru‟s compassion, his outer skin was not peeled. His inner intestines had not come out. His

bones too had escaped injury and the man and steed both stood up and he concluded, “Now, if this is not a miracle, what is? Greater than the distance that I have come up, I have been flung down. I have no need to acquire the paternal property and I don‟t want to watch this spectacle of Ling. I‟m going” he thought and having come to a decision he returned to his home. After this incident, the precious divine prince caught up with the sheep faced Ngolug of Buyag Tsang and remarked to him, “Hey! Whenever you show your face a sheep appears. Whenever I show my face a sheep disappears. The two of us descended from the same paternal clan; why should there be such a difference in the quality of our purity and excellence? That‟s because earlier while I lacked the ability, you snatched away my share of goodness and your share of nastiness you gave to me. Today you shall heal me” he added and raised his whip and stopped in front of him. Ngolug Buyag thought that since this Joru was the incarnation of a thousand buddhas and a close disciple of the Lotus Born one from Orgyan, he should request of him unmistaken instructions on the refuge and bodhicitta and other such practices. He got down from his steed and prostrated himself. Then from his portable chapel box „Wheel of gold‟, he took out the „Little multicoloured hat of the meditator of Orgyan‟ and enclosing it in a roll of white silk, offered it to Joru saying, “O precious divine prince Joru, this „Little multicoloured hat of the meditator of Orgyan‟ was granted by the Lotus Born one. This day I offer it to you – divine prince. When it approaches the end of time, when a counterforce against the Hor and Demon is required, this hat‟s time will come for benefitting beings. Like mount Sumeru do not change your form; Without wavering, remain eternally, I pray. Speech like the sixty sections of Tsangpa‟s voice; May it roar the Dharma unobstructed. Mind of primordial wisdom of undifferentiated bliss and emptiness; May it unerringly accomplish the welfare of beings. Between the two of us that are related; The difference in the birth of our bodies, The difference in the qualities of our minds And the limitless merits for the welfare of beings – If only these were equal, how joyful I‟d be! I lack courage to say, alas they aren‟t the same.” Joru then thought, “His offering the „Little multicoloured hat of the meditator of Orgyan‟ together with aspirational prayers is extremely auspicious. Today I have obtained an excellent sign that the teachings of the Buddha will spread in the world, that sentient beings will achieve peace and happiness and that all the tasks of the supreme ones will be accomplished like the waxing moon” and he was pleased in his mind. He covered his „Peaked gazelle hat‟ in a silk ceremonial scarf and gave it in return and chanted this song: Lu ala lamo ala len; Lu thala lamo thala len.

The three – dharmakaya, sambhogkaya and nirmankaya; Lord of three and five families, wrathful and peaceful deities; The hosts of dakas, dakinis and guardian protectors; Come forth all of you and assist Joru. O you Ngolug of Buyag Tsang; Do not be distracted but focus your Awareness on me; Without hiding anything, I speak from my heart. I, the divine prince Joru, son of Gogmo; From the unmanifested palace of the expanse of phenomena, The Lotus Born one of Orgyan has commanded And sent me for the welfare of sentient beings. If desiring to meet the physical body of deity form; On the crown‟s palace of great bliss, Abides the Root lama of the lineage. On the heart‟s wheel of Dharma, Abides the mandala of tutelary and host of deities. On the umbilical wheel of emanation, Abides countless buddhas and bodhisattvas. On the secret site‟s wheel of bliss protection, Abides host of Dharma guardian protector deities. From the belt and waist upwards, Is the temple of eight pillars that was not built. From the belt and waist downwards, Are the thirty „Wisdom sutra‟ collections that were not written. On each strand of hair on the head, Abides a hundred billion buddhas. Moreover the other host of deities of body, To you fortunate one, I have shown. If the dharmakaya of the mind is explained: Taking the ocean as an illustration of one‟s own mind; The waves are a miracle of the mind; Leave it at ease in the state free of agitation. Taking the mountain as an illustration of one‟s own mind; The plants are a miracle of the mind; Leave them in the state free of transplantation.

Taking the sky as an illustration of one‟s own mind; The colours of the rainbow are a miracle of the mind; Gaze at it in its naked emptiness and clarity. When one‟s own mind looks back at oneself; Recollection and Awareness are miracles of the mind; Leave it in equanimity in the state of non-duality. The dharmakaya – the unchanging Awareness; When abiding in the state of empty clarity – That itself is the nature of emptiness. Do not be distracted, but fix your Awareness; Without forgetting, hold it in the mind‟s centre. In this life, I will be your refuge and protector; In the future, enlightenment, you will certainly gain; In both this and future lives, I will not fail you. After having chanted these words he left like a capable bird in a roaring swirl. Again, he caught up with the physician Kunga Nyima and acting as if he was ill, he complained, “Hey! Doctor Kunga Nyima la, this morning, firstly my mother‟s feeds of ice tea; secondly the excessive holes in my calf skin dress; thirdly my poor physique when I was a kid and fourthly the terribly cold and bad weather have produced a disease in me. My head‟s not well and my hair burns. My eyes are not well and my eyelashes have come off. My upper body‟s not well and my lungs are bursting. My memory‟s not well and my nerves flash about. My limbs are not well and my strength has deteriorated. My lower body slithers like a snake. I cannot tolerate the smell. The sharp pains are like those when a weapon has been flung. My upper body burning like fire with a fever. My middle is swirling like a wind with the cold and heat. My lower body‟s disturbed like water with the cold. Now, what‟s best for me, O omniscient physician?” The physician replied, “Alright, I thought that the medicine bag and prescription papers would be an excessive burden for my steed in this Horse race, so I did not bring them along. If we had the „pill that destroys all illnesses‟, then in the manner of a vulture that surpasses all in flight, the hot disease from your upper body, would have been discharged upwards to the sky. The cold illness from the lower body would have rolled downwards like a great boulder on a steep mountain face. The cold and hot illness of the middle parts would be separated like a married couple that have broken off. Additionally, it would even get rid of the four hundred and forty four diseases collected together, as if driving away a flock of birds with a sling stone.

But since the pill is not here, it will be alright if I examine your pulse and see if you will die or recover.” He then held onto Joru‟s hand and while smiling a little he chanted this song to the tune of the „Graceful white silk‟: Lu ala lamo ala len; Lu thala lamo thala len. From the palace of lapis lazuli, The tutelary deity, buddhas and medicine deity, Who are surrounded by a host of medicinal deities; This day come and assist this physician. So therefore Joru, listen to me; Your paternal pulse – the king of mountains, Sumeru Is the pulse, that sends tasks flying along. The three main ones – Uma, Kyang and Ro pulses Are the dharmakaya, sambhogkaya and nirmankaya; Are pulses, whose mental continuums have been from deities severed; Are pulses whose pulse realms are with dakinis filled. This one which has been welcomed for a long time, Is the pulse that enhances the prestige of the white side. This one that swirls like wind for a short time, Is the pulse that subjugates the forces of the dark side. This one with an excessive pausing and being joined, Is the pulse that leads to changes among the brothers. This Laa pulse that‟s slightly serious, Is the pulse of wife raising the status of the home. This unopened one, whose pulse elements are disturbed, Is pulse predicting many disputes with the host of demons. This opened one, with a fine pulse movement, Is pulse that symbolises the world will be placed in peace. Pulse predicting, the prize will be won if one races; Pulse claiming, throne will be ascended if one sits; Pulse proclaiming, renown will spread across the realm; Now do not stay; race and friend your recognition is near. As soon as he had chanted this, Joru took a high quality ceremonial scarf and placed it on the neck of the physician and again went like a swirling rush of startled birds and caught up with Moma Kunsheh – the „All knowing Accurate Diviner‟.

Approaching him Joru remarked, “O Moma la, please conduct a divination for me. Since you are the one who speaks of what has gone before and paints a picture of what is yet to come, tell me who‟s been appointed to preside over pure Ling‟s paternal strategy of disputes? Is it better for me – Joru the abra hunter to race or not to race? If I race, will Kyang Goe be swift enough? If he wins the race will the prized silk be granted?” Moma Kunsheh the diviner said, “Oh! I had doubts and felt that if I brought along my divining articles, they would slow down my skilled Northern steed, so I left them behind. Now, I will have to divine with this rein – „Auspicious angled knot‟ and then he chanted this song: Lu ala lamo ala len; Lu thala lamo thala len. From the palace of the deities above, The deity diviner with powers of prediction; Body attired in a dress of white silk; Neck with conches garlanded; Hand grasping a white divinatory Juthig thread; Surrounded by three hundred divining assistants; This day, come forth and assist Moma. From the Naga palace bereft of warmth, The Lu diviner with powers of prediction; Body attired in a dress of blue silk; Neck with turquoise garlanded; Hand grasping a blue divinatory Juthig thread; Surrounded by three hundred divining assistants; This day, come forth and assist Moma. From the nyen palace in intermediate space, The Nyen diviner with powers of prediction; Body attired in a dress of yellow silk; Neck with gold garlanded; Hand grasping a yellow divinatory Juthig thread; Surrounded by three hundred divining assistants; This day, come forth and assist Moma. The diviner of Jang with powers of prophecy; The diviner of China that can lasso water; The diviner of Hor with a head of conch; This day, come forth and assist Moma. For this divination that shows up this day, Assist and create a variety of similar outcomes. The good and bad influences of the amazing divination; It‟s yielded a divination of a white faced deity on snow;

A reality, of Clear light having descended from the deities. A divination of sun appearing on snow; A picture, that the kingdom will be turned to Dharma. A divination of a haughty snowlion added on; Showing foes and hindrances being threatened by charisma. A divination of turquoise manes flourishing, Showing that treasures will be obtained from the four directions. It‟s yielded a divination of one‟s own site on fine, colourful slate mountains; A reality, of maternal lineage breaking off in the mountains. A divination of rain clouds hovering over the mountains; A picture, of being cared for from the sky. A divination of yellow faced drongs being attracted to it, Showing possession of courage greater than a yak‟s. A divination of drong‟s horns being well endowed, Showing method and wisdom being assembled. It‟s yielded a divination of external sites in sandalwood forests; A reality, of numerous dralha and reinforcements. A divination of leaves and petals in full bloom; A picture, of divine lineage‟s radiance glittering. A divination of tigress being attracted to forest, Showing skill and courage greater than a tiger‟s. A divination of tiger‟s striped coat being well endowed, Showing all your brothers‟ radiance being assembled. It‟s yielded a divination and yielded again the blue sky; A reality, of the world being gathered under your power. And then it yielded a congested earth; A picture, of deity families expanding breath-wise. And then it yielded the blue lake, Showing karmic consequences and tasks collecting like a lake. Greater than this, no divination can yield; Now race on, for you possess the face of joy. After Moma Kunsheh the diviner had predicted in this way, Joru was pleased in his heart. He placed a ceremonial scarf „Possessing a thousand lotuses‟ around the neck of the diviner and set off again as earlier until he caught up with Aku Trothung. That day, Aku Trothung had worn his hat that had a top piece called the „Legal knot of the chief‟ and the hat brim was the „Lama‟s Dharma knot‟. His belt was the „Nine knots of rainbow colours‟. When the divine prince noticed him racing in front, turning to the right and turning to the left, he felt that he should evaluate Aku Trothung‟s immeasurable sense of joy at that time. So Joru emanated his body into a jaluh or rainbow body and thus became invisible. Then he proceeded ahead and in a corner of the path, he broke his spell and transformed back into his

earlier body but this time with his radiance and splendour greatly increased. Next, with a great “Ki” sound he suddenly appeared right in front of Aku Trothung. Trothung thought, “Oh! What evil deity could this be?” but then an immeasurable sense of regret arose in him after which he started banging haughtily on his own chest. Joru enquired, “O Uncle, this morning you beat the grand drum with a great „thiiing‟ sound and now you are drumming a cycle of beats on your chest. May I know what all this is about?” Trothung replied, “Oh! My famished nephew, this morning when you left, I regretted not having brought along all the sweets and delicacies for you. This morning you returned back to Ayu Dil. Now what makes you return to the Gura mountains? Is it because you‟ve decided that you will not be able to ascend the throne?” Joru remarked, “O Uncle, I have been to the top of the throne twice. Now if I arrive there once more, it will be three times. When I was going on ahead, I noticed you were spurring on with great joy which I cannot fathom. I fear that if I get stuck on the throne, the Ling divisions will become superstitious; Uncle will be angry and Drugmo will be consumed by hatred, so I have not got stuck to the throne. That Dongtsen is still whipping the head and whipping the tail of „Turquoise Bird‟ his steed.” Hearing this, Aku Trothung thought he had been summoned by the Red deity Tamdrin and that this was a sign that if he now could delay the proceedings for a while Dongtsen was certain to be victorious in the race. So Aku Trothung said, “My good nephew, now let‟s not race but go on slowly. I have much to relate to you like the „Three varieties of possible existences‟ and the „Three types of impossible existences‟; the „Three kinds of peaks of the mother blacksmiths‟ and the „Three kinds of peaks of the blacksmith‟; the „Internal song of worldly existences‟; the „Eighteen great stripes of the tiger‟ and many others. It‟s like in the saying: If each day a story is not heard, one’s ears are uneasy as if beaten with iron; If each year a dress is not stitched, one will attain the form of a fish in water.” So he continued talking back and forth and chanted many songs and it took a very long time. At the time Lopon Rinpoche or the Lotus Born one, held the sun at eighteen hours and lengthened the distance of twenty five corners. He tied four invisible lead millstones around the steed „Turquoise Bird‟ and made it wait. Joru thought, “As in the saying:

Nine times if a male changes direction, he’s a liar; A liar’s tale of deception, starts straight away. Nine times if a female changes direction, she’s scared; A frightened female’s scared speech, is whispered. Nine times if a dog changes direction, it’s a thief; A thief’s nasal whistles, come bubbling forth. Now if Uncle‟s talk has no end, I should chant a song”, he considered and chanted this song to the tune of „Intimidating the great gathering with charisma‟: Lu ala lamo ala len; Lu thala lamo thala len. The refuges three – Lama, Yidam and the Jewels, Inseparably on the crown of my head abide; Abiding, grant me your blessings, I request. You, Uncle do not be distracted, but listen to me: The blue sky has been a head covering for all; To say, don‟t use it, is an oppressive order. Congested earth has been a home to all; To say, don‟t stay there, is an oppressive order. The pale paths are travel routes for beings all; To say, don‟t go on them, is an oppressive order. The Horse race was by chief Trothung decided; To say, don‟t race now, is an oppressive order. For me the abra hunter Joru, son of Gogmo, Having a gazelle hat that‟s been denounced by gossip; Wonder if I should touch a helmet with dartru? Having on my back, a calf skin dress that‟s been eaten by lice; Wonder if I should touch a cloak with sleeves? Having feet with yuga horse boots that are tired out; Wonder if I should wear a great man‟s rainbow boots? Having a stick in hand and subjugated dogs; Wonder if I should touch a saddle and bit? Having been hated and hated by humble people; Wonder if I should be one with oppressive power? Having roamed the realm without food; Wonder if I should become a rich father‟s son? Having failed and failed to find a spouse; Wonder if I should look for a maiden with sparkling eyes. The wealth and property of Ga Kyalo; Displayed before you Uncle, it‟s a small reward; But shown to beggar Joru, it‟s a great prize.

Time to listen to long talks, I do not have; Evil brothers with dark thoughts; Evil Uncle with abundant jealousy; Now, I will not stay, but swiftly set forth. After these words, Joru once again proceeded speedily like the swirling rush of startled birds. Soon he had caught up with the Chipon. The Chipon seeing him, immediately encouraged him on with his words, “Nephew, now race on, race on. Look at „Turquoise Bird‟. Not going upwards, where is it going?” Joru replied, “O uncle, unless one obtains Kyalo‟s men, property and attendants in dependence on the grace of the Lama‟s compassion, Nene‟s enlightened activities and the consequences of one‟s past karma, otherwise as far as winning it by racing is concerned, „Turquoise Bird‟ is a rival that‟s hard to beat. If I did not have to subdue the demons of the dark side, I could even give the great prize of paternal property to Dongtsen.” The Chipon noticing the hat on his head, asked of him, “Oh! Little nephew, since when have you had that hat? What‟s the story behind that?” Joru then related the story of the hat in detail and the Chipon who was pleased in his heart remarked, “It appears there‟s no other owner for the throne except you. Do as you please.” Hearing this, Joru again set off in a hurry, like the rush of a startled flock of birds and in a moment had caught up with the fair Shellu or Gyatsa Shelkar. Fair Shellu had worn his blue armour underneath on his naked body. On the outside was his dark brown cloak. The mouth of the scabbard of his sword „Little star Yazi‟ was raised. Racing with rage because Dongtsen was in the lead, Shellu‟s body gave off flickering sparks of fire as he sped on. Joru noticing him wondered, if Shellu raged so much at insiders like his younger and older brothers, he should see how he reacted when he suddenly came across enemy outsiders. So he emanated himself in a form of a black man on a black horse that had alighted on the ground like the Demon planet and then went towards fair Shellu‟s side. Shellu thought, “This form that I see, if it‟s not a demon of the Lord of death, what else could it be?” Then Gyatsa Shelkar, who had never fled in his entire life, fled three steps backwards at the end of which he remained like a lion displaying its power and strength. Joru without breaking out of his spell and while still in his emanated form, sang this song to instil fear:

Lu ala lamo ala len; Lu thala lamo thala len. For the local deity that depends on „Red Rocks‟, Omniscient Red Begtse – the reinforcements; This day come forth and befriend me. If you do not recognise me; Iron mountain over there and copper one here; From castle made of the two – iron and copper, I am the one called „Beru Nyima Gyaltsen of Dong. Within the distance that one hears with one‟s ears; The greatly valued paternal estates of pure Ling, Will be won by the swiftest steed in a race, it is said. The real reason for my coming is just that. Earlier on, while the sun did shine, Joru was packed off to Lower Ma; As friend who welcomed, it was I that served And the thoughts of the two of us, were in accord. “No difference will it make, whoever wins the prize For the swiftest steed”, said friend Joru. With shafts an expert, maternal uncle Denma is; With swords capable, Gyatsa Shelkar is; With lances an adept, Choelu Darphen is; With weights gifted, Bernag of Gade is; Was ordered to go and kill these four people; “Other than these none to fear in Ling” said Joru. Now don‟t flee, don‟t flee son of a father; Though cowards flee, no escape is possible; This day, in the Horse race of Ling, Ling brothers are decorated in silk and jewels; Though not appearing to fight enemies, Yet you have on the white armour inside; Sharp weapon below the stirrup placed. One like you, in Dong Bumpa‟s race; What a pitiable sight, evoking compassion! This day just before nightfall, if with The power of force, paternal property not obtained, Consider it a sign of not being Beru of Dong; Stand up on top if you a capable hero be.

After Joru had uttered these words, fair Shellu of Bumpa thought, “If the eighteen tasks regarding the paternal property cannot be entrusted within to the Great and Middle lineage, how can it ever be entrusted to a foe like this that comes directly at you. On top of that I was thinking of internal violence by the younger and elder brothers. What a disgraceful person I have been while Dong Bumpa is still alive! Oh, no! Oh, no!” He was so disturbed that his life-essence pulse shuddered. His shoulder muscles moved up. He lost his sense of balance and his face turned entirely towards Joru. Then grasping the hilt of his sword Yazi he said, “Alright, you black man on a black horse from the other mountain, how pitiable to be frightened by a boy like you. If I were to relate my story, hero Bumpa‟s renown is greater than thunder. My steed Phoenix‟s vigour and speed are greater than the wind. The sword Yazi‟s edge is greater than fire. The notched shaft‟s pain is equal to that of lightning. I, Gyatsa Shelkar who possesses all these skills complete, do invite you to the rage of Yazi. Just wait and watch!” he said and after taking aim with the swirling „Little star Yazi‟, he was about to fling it when the divine prince Joru quickly broke the spell of his emanation and presented his real form. Joru pleaded, “Oh! Dear companion, I am Joru. I am Joru, the rider representing the two of us brothers. We had discussed that you Gyatsa would be the warrior and the Chipon was to be the speaker among us. I emanated myself into a black man on a black horse. Since all the younger and elder brothers have fled out of fright, we are now sure to obtain the throne. But since you have blabbered your heroics and shown-off your strength, now I refuse to go a step from this place. It‟s like the saying: ‘A horn sprouting ahlong earrings, is an irritant for the eyes of the onlooker; Elder brother at one’s back, is an irritant for younger brother.’ He then took off his lambskin dress, spread it out on the ground, sat down in his nakedness and began to pick out fleas and continued in this way. Gyatsa felt that Joru was trying to put him to the test at every occasion and that with his evil talk he had destroyed his deep affection for him. Had it been any other person except Joru, there certainly would be internal pollution and violence. Now he wondered if Joru would listen to his talk. Either way, at least he could say later that he had tried. So Gyatsa said, “Now companion, with your evil talk you‟ve got rid of all inner affection. If you exhibit such fearsomeness I don‟t know what to do? Now, just look at Dongtsen. A father with much merit has acquired such a son, that‟s responsibly taking up his task. That‟s tremendous! This morning in the earlier part of the day when a hundred horses were going upwards why were you directing your steed downhill? What were you looking for that you and your mother have not found so far? An ignorant mother possessing a senseless son like you! What a pity!” Joru said, “Oh! Companion, I‟m not too sure whether Drugmo would be pleased if she looked at these three – my facial complexion, place of birth and monies in lieu of my deficits. Earlier, I lived in lower Ma feeding myself on abra and droma. Even now there appears to be nothing more suitable.

Ever since my birth, I‟ve never experienced more hardship than today. Although the back of the excellent steed can endure, the buttocks of an evil man like me cannot tolerate,” he remarked and continued as before, sitting and picking fleas off his dress. All of a sudden Gyatsa felt angry and he raged, “Now are you certain you will not race? If this evening when the sun sets, if the eighteen tasks of the paternal property and Kyalo‟s men, property and attendants have been given to those like Dongtsen. Then as in the saying: ‘If the son turns into an enemy, The father is responsible for killing him’, you can be sure, I‟ll guide you to the sword‟s sharp edge.” The divine prince got up swiftly, put on his dress and while tying the belt of his cloak made amends saying, “O my companion, don‟t be angry. I said these things because I am just a fatherless orphan who‟s habituated to sitting on top of his mother due to not having anyone disciplining him. The paternal property is in our own hands.” He then went off in front with his steed in a swirling rush. Joru raced away while summoning the deities and left the other riders behind one after the other. Then by the grace of the enlightened activities of the supreme deities and the skilled vigour and energy of Kyang Goe, he left Dongtsen behind within the span of a moment itself and arrived near the golden throne. All the people who were there beside the throne took the reins of his steed. The precious refuge of the protector himself sat on the golden throne that fulfils the needs and desires of all and he displayed a radiance and splendour that was ten times his earlier state. Next the lamas and those who assisted with the offerings and worship offered ceremonial silk scarves and he emanated thirteen different forms that represented the body, speech, mind, spiritual qualities, enlightened activities and other such characteristics. Some of these forms beat the „Drum of the law‟ and created sounds like the roar of thunder. Some blew the „White conch of the law that broadcasts‟ till it seemed to cover the three realms of existence. Others played the „Large cymbals‟ as if its sounds pervaded the billion worlds. Still others raised the flag of authority „Blazing Dzi‟ like the flash of lightning from the heavens. Some even took the ceremonial scarf from the hands of Dongtsen and in this way a variety of amazing and unimagined emanations were exhibited. The fearless heroes of Ling enquired, “Who is this brother who has been destined by past karma and whose renown has spread to the heavens from Gura Dza?” and reining in their steeds looked up to meet Joru sitting on the throne. The Great and Middle lineages wondered what they should do in the future. If Gyatsa Shelkar, grasped his sword of meteoric metal, he was unbeatable. If Denma let loose his lightning shafts he could not be rivalled. If the Chipon who was an ocean of disputes spoke, he could not be challenged. Other than these the house of the Lesser lineage possessed many more people who

were like needles that could poke holes. So now it seemed as if it were better to submit to them, the other two lineages felt. So they had a discussion and came to a cordial accord, which pleased the house of the Lesser lineage whose countenances were covered with broad smiles. Then the Elder brother, the Chipon threw back his yak tail like mane of long hair that arose from the back of his head and patted his grey and soft goatee three times. The Chipon began, “Alright. In general, the precious one who will spread the teachings of the Buddha in the world and be a source of peace and happiness for all sentient beings has ascended the golden throne. Especially, since the status of the Lesser lineage is higher than the heavens, I wonder if you of the Great and Middle lineages plan to accept him as the Chief that gives refuge to all and the Lama that guides one in future lifetimes? Would you surrender to him? Would you seek refuge in him? If not, I have some matters to relate.” Aku Trothung butted in, “Alright. Of course he‟ll be the Chief of all and the Lama for our future rebirths. Actually, among all the brothers of pure Ling, I have always held Joru most affectionately since I‟ve considered him to be without food and wealth. I‟ve done all this work today, wondering if I could not place him in a higher and greater position. It was not that I was striving for Kyalo‟s men and property for myself. I even ordered Dongtsen to rein in his steed „Turquoise Bird‟ and allow Joru to go on ahead. Since when have you had such thoughts, you of the house of the Lesser lineage? How can it be allowed that those in the know, do not relate these meaningless words in the beginning and just sit quietly?” At this the Chipon said, “Alright Aku, you had a tale to avoid losing face; was it that? It has no basis. There is no reason for me now, to discuss whether I of the Lesser lineage have had such thoughts or not and also to mouth such sweet words while keeping one‟s thoughts locked up within.” Everyone agreed with his words with “Yes. Yes.” Then four men of the Great lineage – Apen of Dongtsen, Zigphen of Tagrong, Nyatsa Aten and Choekyong Bernak came forward and offered ceremonial silk scarves to Joru and silk trophies to Kyang Goe. Next the five, lama and relations of the Middle lineages consisting of Nyibum of Serwa, Tripon Rinchen Darlu – the commander of ten thousand, Gyapon Bendhe Marpo – the commander of a hundred, Lhundrup of Michen Gyal and Abar Phentak of Kheypa came forward and they too offered ceremonial silk scarves to Joru and the prized silk to Kyang Goe. Then from among the others, the four relations of the Lesser lineage – Tripon Gyatsa Shelkar, the grand minister Denma Jangtra, the prince Nang-ngu Yutak and Rupon Rongtsa Marleb came and offered congratulatory scarves to Joru and silk prizes to the steed – Kyang Goe. After that the three related father uncles – Elder brother Chipon, the chief Aku Trothung and the great father Senglon proceeded forward and offered their silk scarves and silk prizes. At the time

Aku Trothung placed a white ceremonial silk scarf free of stains and though internally, he was brimful with all his miseries and suffering, yet his face presented a pretty external appearance like that of the moon of the fifteenth. Aku said brightly, “Heh! Heh! My dear nephew, today such ge sar duk” – which means “today such ge are on the ground.” Hearing this Joru remarked, “Oh! Since I was never given a personal name by the deities above or the nagas below, today Aku naming me Ge sar is an excellent auspicious moment.” Then he continued, “Gesar hostile to the ground, places foes on it; Repeatedly accomplishing goals, in colourful Ling achieves.” At the age of eight years, he was ceremonially offered the name „Gesar Kyebu Dondup‟ or the „Great being Gesar who Accomplishes‟ – and he was enthroned the „Great Lord‟ of the entire realm of Tibet. Then in their respective orders, the four capable men; the four mediators; the four knowledgeable ones; the two good brothers and the three serfs each offered Joru a ceremonial silk scarf and Kyang Goe a silk racing trophy. Following this, representatives from all the eighteen countries like upper India and lower China, with none remaining brought gifts of precious metals and valuable gems such as yellow gold, white silver, blue turquoise, variegated dzi, maroon agate and articles of good fortune and prosperity which included the massive elephant, dhowa steeds, little brown mules, cross breed dzos, white sheep of prosperity and goats. They also brought offerings of the three – wheat, barley and lentils and various varieties of grains such as rice. Of materials, they made offerings of silks, wools and cloth – of whatever was fashionable in China, of whatever existed in Tibet and of whatever was present in the wide world. This presentation of materials was lead by an offering of ceremonial white silk scarves engraved with the thousand lotuses. Then Joru granted to the ones close by, personal blessings of touch with his hands and to those further away he blessed them by scattering consecrated barley. He favoured the gathering by offering prayers from the depths of his heart and mind so that all the people – those from within and those who‟d come from outside, were full of praise of Joru and his steed. While the gathering was in such a mood, Sengcham Drugmo of Ga Kyalo thought, “How wonderful it would be, if in front of such a vast crowd of people the form of the Minister Berkar were displayed!”

Joru as if hearing her, became a hundred times more radiant and dazzling and she herself in a state of extreme joyousness went about arranging the place and décor marvellously and served tea and chang. She then went with the other ladies – her mother and aunts and chanted this song to the tune of the „Excellent melody chosen from amongst all‟: Lu ala lamo ala len; Lu thala lamo thala len. From the pure lands arrayed in turquoise leaves; From above the throne blazing with conch leaves; From the top of cushions ablaze with leaves of gold; Omniscient White Tara – compassionate mother, deity of longevity; The common deity of all of humankind; The personal deity of me a girl attached to humans; This day, come forth and befriend Drugmo. With body straight and erect, I offer three prostrations; It‟s the salute of deity girls; May the obscurations of my body be purified. With body bent over, I offer three prostrations; It‟s the salute of naga girls; May the obscurations of my speech be purified. With body half bent, I offer three prostrations; It‟s the salute of myself a nun; May the obscurations of my mind be purified. If this site, you do not recognise; It‟s the pale and high mountain of Gura Dza; If me, you do not recognise; Sengcham Drugmo of Kyalo, I am. And then, O precious divine prince Joru; This vessel of tea served on my right, Added to it are eighteen varieties of special tea; Reddish yellow radiance and fragrance possesses; Churned with milk‟s whiteness created a first offering; Mouth‟s décor with yellow dri butter have made; This day, to you divine prince I serve; May auspiciousness create, repeated occasions to serve. This vessel of tea served on my left, From the white milk of the snowlion

Mixed with the turquoise dragon‟s spittle made; Added was the rice liquor of China; The barley chang of highland Tibet And suchlike as the grape wine of Hor; It‟s the month long chang, brewed for a month; It‟s the year long chang, brewed for a year; It‟s the hero‟s chang that pleases the dralha; This day, to you divine prince I serve; May auspiciousness create, repeated occasions to serve. From among the white helmeted, the highest status; From among the white armoured, the longest life; May whatever wished be actualised by your waist‟s sparkling sword; May your life force be harder than diamond; May your life span be longer than the great river‟s water; May you circle the four continents atop four wooden saddles; May you subdue the four demons thru‟ your form body‟s basis; May you achieve all your goals in highland Tibet; If my song has erred, I confess and request forgiveness; If I have raved and ranted on, I request your tolerance; Divine prince, hold these words in your mind. In this way, she offered her words and so ended the story of „The Horse race with a kingdom as wager‟.