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’

to continue …

Published on Wednesday, February 13, 2008 at 7:29 pm  Comments (1)  

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