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.

to continue …

Published on Friday, February 15, 2008 at 6:24 pm  Leave a Comment  

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