Denma (Gesar’s Chief Minister)
Even before Gesar became king, Tshazhang Denma Jangtra was an important man in Ling. During Gesar’s reign, Denma was his greatest minister and was also the most famous archer in the land. He had dark skin and a hero’s appearance. Through all the stories of the epic he was steadfast and noble and remained loyal to the end.
Gyatsha Zhalkar (Gesar’s Elder Brother)
Senglön’s first wife, Gyaza, bore Gyatsha Zhalkar, his first son. The name Zhalkar referred to the handsome appearance of his porcelain-like face. A mighty warrior swordsman, he was determined and unwavering once his mind was made up, and he was always loyal and affectionate to Gesar’s mother and the young Joru. When Joru was banished, Gyatsha still stood up for his brother’s right to be included at holidays and festivals. When Gesar was in the northern land of demons, Gyatsha led Ling in Gesar’s stead, as the other rulers were too elderly. He fought the armies of Hor valiantly when they invaded Ling, never despairing. At his death he made the bitter wish: “May I take rebirth as a falcon, and whenever I kill a bird, may I feel satisfied as though I killed the enemies of Hor.” Because of this aspiration, he was actually reborn as a falcon, and he again met his own son, who had grown to be a great warrior himself. Once the country of Hor was finally defeated Gyatsha felt satisfied, and it was then that Gesar guided him from his falcon rebirth to the state of liberation. Although later reborn in the pure land of Sukhāvatī, the volume describing Gyatsha’s rebirth as a falcon and his exchanges with his son and with Gesar is a heartbreaking, cautionary tale about the dangers of hatred and vengeance.
GODS AND DEMONS
Throughout the epic one encounters the terms drala, werma, windhorse, and references to various gods and demons. It can be difficult to understand what these terms refer to, whether they are certain kinds of energy, formless beings, good and bad luck by other names, or something else altogether.
Drala and werma are ancient designations that mainly originate with the Gesar epic. The dralas and wermas are the protectors of Gesar and the people of Ling, and they assist in accomplishing enlightened deeds. Drala can sometimes be understood as a powerful and overwhelming energy. This affects each one of us in terms of how we function in our life. For instance if one is able to accomplish something truly extraordinary, the power or energy behind that accomplishment is called drala. Sometimes the term drala refers to an individual protector, such as Gesar’s elder drala brother Dungkhyung Karpo [White-Conch Garuḍa], who was his personal bodyguard.
As for werma, there are said to be thirteen principal wermas, represented by the thirteen animals, as mentioned in the epic. Drala and werma also refer to local spirits, but the simplest way to understand them is through their function as the guardians or messengers of Gesar. For example, in the second volume of the epic, when Gesar’s uncle Trothung hires a black magician to kill Joru, Joru invokes all the dralas and wermas to protect him, following which they all manifest as inconceivable legions of protectors to overwhelm the magician.
The dralas and wermas protect all of the warriors, not only Gesar. Moreover, the dralas and wermas naturally surround and assist anyone who has basic human dignity and goodness. According to ancient Tibetan beliefs, generally when a person is born, there are godsj or positive spirits who are simultaneously born with them as well as demons or negative spirits who are born with them as well. These spirit beings are formless, and their powers and numbers will vary according to each individual. If one has an abundance of previously accumulated merit, then the positive spirits will tend to be more numerous and powerful; whereas if the accumulations are predominantly negative, the negative spirits will follow suit. In this life if one accumulates great merit or great negativity, then the positive and negative spirits will increase or diminish accordingly.
There are five specific protector gods born with humans to reside on their body. These protectors are both visible and invisible. Invisibly, they manifest as good luck and success in one’s life, and they grant protection from calamities and accidents. If visible their physical description is as follows:
Molha, the god of the female, appears as a young girl, white in color, holding a long-life arrow and a mirror, wearing a blue silk cloak and the skin of a female deer, adorned with many jewels. She is said to reside under the left arm and to accompany each person like their shadow. If the person believes in and practices basic dignity and goodness, she is said to help increase their prajñā, or wisdom.
Soglha, the god of the life force, appears as a young boy, white, holding a pennant spear and a lasso, wearing armor and riding a black horse. He dwells in the chest. For a person who is not spiritual, he may appear as a worldly spirit such as düd or tsen. For a dharma practitioner, he can appear as a protector.
Polha, the god of the male, appears as a man of middle age, white, holding a platter of gems, wearing a blue silk cloak and a white silk diadem, adorned with countless jewels. He dwells under the right arm. For a person not involved in buddhadharma, he may appear as an ancestral god; for a practitioner, he may appear as a protector sent from the lineage masters.
Yulha appears as a young boy, white, wearing armor, a shield, and holding weapons such as a bow and arrow. He rides a white horse and dwells on the crown of the head. Like Soglha, for a person who is not spiritual, he may appear as a worldly spirit, but for a dharma practitioner, he may appear as a protector.
Dralha also appears as a young boy, white, holding a pennant lance and lasso, and riding a white horse. He wears weapons at his waist and is adorned with a silk diadem and jewels. He dwells on the right shoulder. Like Soglha and Yulha, he appears either as a worldly spirit or a protector.
There are many categories of guardian spirits, such as guardians for the house, castle, farmland, domestic animals, entranceways, paths, ornaments, clothes, food, companions, family lineages, and prosperity. These spirits are not just based on ancient Tibetan culture; they are also mentioned in Buddhist scriptures.
The epic is steeped in the notion of lungta, or windhorse. The windhorse is the supreme steed carrying wish-fulfilling jewels, able to go anywhere freely without obstacle. The windhorse is gold in color and represents the energy of success. If life treats one well, one is confident, inspired, and everything is proceeding harmoniously, then it is said that one’s windhorse is raised or uplifted. If everything is going wrong, if one’s fortune takes a turn for the worse, then it is said that one’s windhorse has diminished or been lost. In Tibet there are ceremonies to uplift windhorse energy. The power of windhorse is represented by four animals: the two mighty ones in space are the garuḍa and dragon; the two mighty ones on the earth are the snow lion and tiger. The red tiger represents bravery, the white snow lion represents magnificence, the green garuḍa represents uplifted energy, and the blue dragon represents renown. In order for windhorse to move freely, one must enliven the energy of these four.
This completes the character sketches.
GESAR PRACTICE
Various spiritual practices have been written using Gesar as the principal figure and source of blessings. According to Mipham Rinpoche and other great scholars and accomplished masters, Gesar can be practiced as the guru, the meditation deity, the dharma protector, or the wealth deity. When practicing Gesar as the guru, he is Guru Yidzhin Norbu, the Wish-Fulfilling Jewel. Through this practice one is able to realize the nature of mind to be inseparable with the guru and attain the supreme siddhi. When practicing Gesar as the meditation deity, all obstacles are removed, and the wisdom ḍākinīs such as Drugmo—Gesar’s consort, an emanation of White Tārā—quicken one’s attainment of siddhis. When practicing Gesar as a dharma protector or wealth deity, then the common siddhis such as the peaceful, enriching, powerful, and wrathful activities can be accomplished without obstacle.
One such protector practice is called the Gesar lhasang, or juniper smoke offering, in which the offering substances are poured onto a fire. In general, when making any such offering, four guest
s are invited: the Triple Gem, dharma protectors, the negative forces to which karmic debts are owed, and the objects of compassion (meaning the sentient beings of the six realms). Additionally, in the Gesar lhasang, from an outer perspective one invites Gesar and the warriors of Ling, who are understood on the inner level to be the dralas and wermas. On the innermost, or secret, level these are the enlightened beings, buddhas and bodhisattvas. Once the guests are invited, offerings are made of many sacred, medicinal, and beneficial substances, prepared according to instructions set down by authentic lineage masters. Delicious food and drink are offered, and inconceivable mental offerings are made simultaneously. The ritual is performed by burning the substances, and by the virtue of this offering, one’s obstacles are removed and great merit is accumulated. This is one example of the versatility of Gesar practice.
Mipham Rinpoche composed many different versions of Gesar practices for specific purposes, such as rituals for protection, longevity, wealth, and all kinds of success. There are also Gesar practices to increase inner confidence, as well as those to summon richness and bring tranquility to the mind.
In general the warriors in the epic embody dignity, loyalty, humility, confidence, courage, and respect for self and others. Taking this as the example, anyone possessing these qualities will be capable of transforming any circumstance into a positive experience with beneficial results. The warriors demonstrated self-respect by treating their bodies, armor, and weapons as shrines to the dralas. They cared for these with reverence, not out of self-cherishing or vanity but rather for the potential they held to bring benefit to all. They had great courage and confidence without succumbing to pride or jealousy. If one wishes to engage in Gesar practice, these qualities must be valued and shown respect.
Diligence in such practice will bring benefit in worldly life, as well as the ability to radiate charisma and trustworthiness, a body that glows with splendor, speech that is potent and compelling, and a mind filled with altruism.
THE LEGACY OF GESAR
In Tibet, there are some who see Gesar as an enlightened being and a wisdom deity, while others are merely inspired by his story and take him and his warriors as ordinary role models—the little boys want to be Gesar and the girls want to be Queen Drugmo. Whether seen as a warrior or a buddha, however, he has been beloved and revered until this day. The traditions of Ling were never intentionally or systematically preserved, but the tales and characters of the epic are so inspiring that they have been naturally perpetuated, and thus the culture of White Ling has survived. Until now, its traditions have remained strong in Golog and other regions of Tibet, but modern culture is becoming so prevalent and influential that it remains to be seen if these customs and values will survive much longer. Many in the younger generation have had no opportunity to encounter the legacy of Gesar’s wisdom, and lacking any real understanding of it, have no way to see how it could still be relevant in a modern context.
I have had the good fortune first to grow up with these traditions and then to live in America for many years. Based on this experience, to my understanding, Gesar’s wisdom is not only relevant but invaluable to the modern way of life. The insight and reminders captured by the epic’s proverbs will always be applicable whenever someone is faced with a personal dilemma and they will help to point out the right path when there is confusion. While the Gesar epic is still a living tradition, there remains the opportunity to apply this ancient wisdom and advice concerning basic human goodness to the complexities of modern worldly life. These noble qualities are developed between human beings, through direct and personal heart connections. If each one of us tries earnestly to cultivate these qualities, without pretense or hypocrisy, there is the chance for each of us to become like the heroes and heroines of Gesar’s time. As a result, the peace and prosperity that would fill our world could be a rebirth of the glory of the land of White Ling, reawakening the inner wisdom of this millennium and spanning the continents of this world.
SUMMARY OF VOLUME ONE
Chapter One
At the time of King Gesar, Tibet was in chaos. The people’s leaders were consumed by infighting, demonic forces grew ever stronger and more pernicious, and the Buddhist doctrine was waning. The bodhisattva of compassion, Ārya Avalokiteśvara, holds all beings with his compassion, and in particular he is the guardian protector of the snow land of Tibet. Therefore in this time of great suffering Avalokiteśvara supplicates Buddha Amitābha in the pure land of Sukhāvatī for his blessings and assistance.
Amitābha responds as follows: “In the higher pure lands is a divine prince named Demchog Karpo Ngangyag. His father is Ödden Kar; his mother is Mandā Lhadzei; his wife is Gyuma Lhadzei. He and his wife will give birth to a son, born from the compassionate light rays emanating from Buddha Akṣobhya’s heart. This child will bring joy to all who hear of him, so he will be called Thöpa Gawa, Joyful to Hear. He will even have the capacity to uplift and bring joy to all who lay eyes upon him. If he comes to the southern continent of Jambudvīpa, the realm of the human beings, he will tame even those who are the most difficult to conquer. Take this message to Lotus Skull Garland, Guru Padmasambhava, who is presently residing on Cāmara, the southwest continent, the abode of the cannibals.”
Avalokiteśvara manifests as a cannibal cub and travels to the southwest continent. Upon arrival he meets the seven-headed cannibal [rākṣa] minister, and has many humorous conversations with him. Finally he asks for an audience with the Guru Lotus Skull Garland, and the minister goes to request permission. When he returns, the cannibal cub is holding a beautiful flower. The minister wonders if indeed this visitor might be either god or demon, but as Lotus Skull Garland had said to grant him entrance, the minister lets the child in. Once the cub is inside the palace, the flower he is holding becomes a white light that dissolves into Lotus Skull Garland’s heart. Through his wisdom intent, Avalokiteśvara supplicates and invokes Lotus Skull Garland, who smiles with such radiant joy that the minister is immediately liberated from that realm. Guru Lotus Skull Garland then grants Avalokiteśvara’s request, and Avalokiteśvara returns to the Potala pure land.
Then Guru Lotus Skull Garland blesses the prince and princess in the higher pure lands to become the wisdom deities Hayagrīva and Vajravārāhī. In order to do this, first he invokes Samantabhadra, and from Samantabhadra’s heart there emanates a five-pointed blue vajra marked with a HŪṂ syllable that dissolves into the crown of Prince Demchog Ngangyag, who feels that he himself becomes Hayagrīva and experiences ineffable bliss. Lotus Skull Garland then invokes the wisdom ḍākinī Dhātviśvarī, and from her heart emanates a sixteen-petaled red lotus marked with the syllable ĀḤ, which then dissolves into Princess Gyuma Lhadzei’s crown. She experiences herself as the blissful Vajrayoginī. The magical child Thöpa Gawa is born to them, reciting the hundred-syllable mantra as he enters this world and taking his seat floating one cubit above an eight-petaled golden lotus, singing a dharma song that teaches the law of cause and result. Lotus Skull Garland knows that through his omniscience the moment for conferring empowerment has arrived, and from his five places emanates light to invoke the five buddha families and request them to grant empowerment to this sacred child.
Chapter Two
The great yogi Mahāsiddha Thangtong Gyalpo, who was not a Lingite,k has a dream in which Padmasambhava instructs him to travel to Ling. Waking, he journeys there as instructed. In Ling, the great chief, Rongtsha Tragen, has such a remarkable dream that he decides to proclaim it publicly. Thangtong Gyalpo is present when the dream is recounted, and he explains that the meaning of the dream indicates the impending birth of a great being.
Chapter Three
In the higher pure lands, the divine prince Thöpa Gawa receives Padmasambhava’s command to manifest in the human realm in order to benefit beings. In reply, Thöpa Gawa stipulates certain conditions to Padmasambhava, including the need for the location of his birth to be exact and the requirement that he have the correct companions—includin
g an adversary who will test him at every turn and thereby invoke his surpassing qualities. Padmasambhava grants each request, and Thöpa Gawa then swears to manifest in the human realm and subdue the demons such as those from the borderland country of Hor. The benevolent protectors and spirits of the place all appear and pledge to assist him in accomplishing his deeds.
Chapter Four
Padmasambhava is invited to the nāga realm to cure an epidemic, which in fact he had secretly brought about, and the nāga king Tsugna Rinchen offers him many precious jewels in gratitude. But the great master refuses them, and instead requests to see Tsugna Rinchen’s daughters, which causes an uproar among the nāgas. Padmasambhava accepts the king’s youngest daughter, Yelga Dzeiden, as the offering for his assistance. At Padmasambhava’s instruction, when Tsugna Rinchen asks what she would like to take with her, rather than the usual riches and jewels, she requests the precious scriptures of the nāga realms called Lubum Poti Chu-drug (The One Hundred Thousand Prajñāpāramitā Verses in Sixteen Volumes). This is an important version of the Prajñāpāramitā that is a principal treasure of the nāga realm. She also requests a dril with inexhaustible milk, a magical tent made of such fine material that the stars could be seen through it, a bottomless golden urn of food, and a substance that produces an endless thirst-quenching nectar. Her father is reluctant to part with his most precious treasures, but as his daughter was departing for another realm, he sings a song granting her request and also presents her with many special wish-fulfilling nāga jewels. Padmasambhava then delivers her to the human realm and places her under the care of the king of Gog, Ralo Tönpa Gyaltsen.
The Epic of Gesar of Ling Page 5