The Epic of Gesar of Ling

by Robin Kornman

  Since the beginning of this year there have been many ominous dreams. Even those seem to be a magical deception coming from either the gods or demons. No one has the power to determine whether this is for good or for evil.” Thinking, “If we ask the diviner Künshei Thigpo [All-Knowing Accurate One] to do a divination . . . ,” he suddenly drifted off to sleep, as he was lost in so many thoughts.

  Toward dawn in his dream, a ḍākinī holding a bow and arrow and riding a white snow lion came and sang this prophetic dohā:

  NAMO BUDDHA DHARMA SANGHA

  Leader who holds the golden gilded throne,

  Lord of Mukpo Dong King Chipön, listen.

  The king of birds, the garuḍa chick

  May have been captured in the home for a while,

  But when the time comes for its six wings to play with the wind,

  It must reach the top of the wish-fulfilling tree,

  Or there is a risk that it may reduce the house to rubble.

  That jewel on the head of the poisonous snake

  May have been found by a beggar,

  But the riches that are the source of everything desirable

  And a person with great merit must unite.

  There is a risk that a beggar is incapable of handling a jewel.

  When a divine child manifests as a human,

  It may be that the land of his birth is excellent,

  But he must take possession of Ma Valley,

  The place where the four māras are to be bound by oath,

  Or there is a risk that just holding onto his homeland will be useless.

  Not only that, in the area between the Dza and Dri rivers,

  The path is too narrow for the strong and mighty great elephant,

  The distance too short for the steed Changshei [Knowing Steed] galloping like the wind,

  And the distance too great for subjugating Hor and Düd.

  All the bad signs and inauspicious connections

  Are the enlightened activities of the dralas on the side of virtue.

  The punishment for allegedly killing the hunters of Tag-rong

  And the way to restore order to White Ling

  Is to exile Joru.

  Within three years

  The area between the Dza and Dri rivers will be covered by white ice,

  And all the wild mules will turn their blaze toward the sky in hunger,

  The white-conch stupa of the Ma Valley

  Will be adorned by the five-colored scarf of greater rong.61

  If you understand this, keep it in the center of your heart.

  If not, the words are sealed by the vajra.

  Thus she sang, and he awakened from his sleep. Considering the main points of the prophecy, he felt that he understood the general idea and was quite pleased. Meanwhile, the chief of Tag-rong sent Tharpa Zorna [Hook-Nosed Tharpa] of Akhöd to Chipön’s place. Upon his arrival, he recounted the details, saying, “The six provinces of Ling have no choice but to now unite. Both Mother Gogmo and her son seem to have been possessed by a cannibal demon. First they stole and killed Tag-rong’s horses, and then they ate all seven of the horses and hunters. Since we can identify the men’s armor and weapons and the horses’ heads, we know that they are in Drülgo Valley. Not only that but, at Yongdzom [Gathering All] Mountain Pass, Sengcham Drugmo of Kyalo and her attendant both saw Joru forcing the seven hunters whom he had bound by the wrists to go ahead of him as he beat them with a whip of thorns.”

  Chipön replied, “Oh dear! Could it possibly be true that he committed such crimes? This Joru is the younger brother of the hero Gyatsha and the nephew of the nāga Tsugna. He is of the royal lineage of Mukpo Dong. If there is any reason to mention these things, of course go ahead. It is as the proverb says:

  A man who guzzles the ocean

  Needs a stomach the size of the sky.

  A man who hoists Mount Meru on his shoulder

  Needs strength and might like the earth itself.

  Nevertheless, I think we should leave well enough alone, for as is said:

  Don’t race with the tsen;

  Don’t throw dice with the māras;

  Don’t get too close with nāgas.”

  Chipön thought it might be better to leave well enough alone. “In any case, if Joru and his mother have become cannibal demons, the person who will be able to tame them must have exceptional skills, the signs of accomplishment, and the brave heart of a hero. No matter where you look, you will find no one who qualifies as a chief like Uncle Trothung.

  Even before, when it came time to tame the rākṣasa Khesei Relpa,a it was Uncle who was the victor, who subjugated the enemy, and the one who gained the prize of victory; in fact in every single situation if it is necessary to tame any demon then there is no one who can do it except for Uncle [Trothung] himself.

  So now according to the command of Tag-rong, tomorrow on the morning of the eighth day, tell all the people of the six districts of Ling, without respect to their stations, to gather at the great assembly ground of Tagthang Tramo.” And he sent the messenger [Tharpa Zorna] back.

  Soon after, messengers were sent out to individuals requiring that, without regard to their station, all people must gather on the eighth day. Chipön himself went before Gyatsha Zhalkar and carefully recounted how he had received predictions, as well as the outer and inner events thathad occurred. The meeting between them was sealed in strict secrecy.

  Then on the eighth day, just as the mountain peak donned its golden hat, from the highest Tag-rong to the lowest Gu-ru of the Khyishi clan, from the eldest, Chipön, down to the youngest one, Nang-ngu,b everyone gathered. Trothung thought, “They’re going to tell me to go and tame Joru,” and he lost all courage and was filled with terror. As he sat there, his mind became gentler than a scarf, and his body became looser than cotton wool.

  Then Chipön said, “These ruddy-faced people from the six provinces of Ling are ‘settled like yogurt but stirred like blood,’ with no choice but to gather. Since this was Uncle’s command, and we had no choice but to gather, can any of you tell me what this is all about? What is your problem with Gogmo’s Joru?62 Is he ‘a past disease or a future battle’?”

  Uncle [Trothung] replied, “Uncle Chipön, dear nephew Gyatsha, and all who have gathered, I address you. I, Chief Tag-rong, have given serious consideration to the general political situation of White Ling and in particular the integrity of the Bumpa clan and not only that, Joru’s personal situation. By no means have I found any peace of mind. This year the dreams and predictions have also been perverted. Concerning Joru, it is as the proverb goes:

  Even though there is no pain in the body, there is still pain in the mind.

  I thought perhaps this is a case of illness through demonic possession. We must decide:

  Which ritual will relieve the demonic forces and which medicine will cure the illness.

  Awhile back, Kyalo Sengcham Drugmo and Gochöd Yogpo Pagyal [Practical Servant Victorious Warrior]c both say they saw seven hunters from the locale of Tag-rong being driven across Yangdzom63 Gyajei [Emperor] Mountain Pass by Joru. Not only that, I have been sent news of reports that have been spreading about the situation, claiming that in Drülgo Valley, close to where Joru and his mother are staying, the hunters’ heads and the like have been identified. However I have had no complaints about Joru.”

  He spoke as if his words were entirely sincere. Then Chipön, Gyatsha, and the others all agreed to consult divinations and astrology. After the divinations and casting of astrological charts were most carefully performed, they were told that the outcome in all cases was the same: White Ling would never be at peace unless this Joru was sent away. Gyatsha felt a bit uncomfortable with this, but Chipön went on to say, “Oh listen, you the people of divine White Ling. I, Chipön, have this to say to you,” and he offered this song:

  It’s Ala Ala Ala.

  It’s Thala Thala Thala.

  To the guru, the embodiment of all refuge,

  With undivi
ded respect I supplicate you.

  In case you don’t recognize this place,

  It is Tagthang Tramo.

  Listen to me, Chieftain Rongtsha.

  The profound dharma is the swift path of secret mantra

  But without trust it is like the quick path to hell.

  The delicious foods are meat, butter, and molasses—

  But in poor health can cause life-threatening illness.

  This magical child from the gods above us,

  The boy Joru has come to harm Ling.

  It seems as though White Ling’s merit is exhausted.

  Oops. I shouldn’t say that! I was just teasing.

  The profound dharma, the guru’s oral instructions—

  Once all doubt about the meaning is severed, it is even more profound.

  The best of wealth, the gold of the Jambu River—

  Once refined in red fire, it becomes even better.

  Boys and nephews, with the courage of a tiger—

  Once they encounter the wild beast enemy, are even more heroic.

  Fathers and uncles who are like Meru, the king of mountains—

  Once they encounter good or bad, are even more solid.

  The warriors of the lineage of the clan of Mukpo Dong—

  Once the enemy descends upon them, are fiercer than before.

  If the child Joru brings harm to Ling,

  Let’s send him to whatever place will make him happier.

  When heat and moisture unite on the square plain,

  Whatever you do helps the green grass to grow.

  When life flourishes like the rising patterns within a skullcup64

  Whatever harm is inflicted will become beneficial.

  When the sons and nephews abound in bravery and skill,

  If there are many enemies, the booty is a father’s bountiful field.

  Did you understand this, people of the six provinces of Ling?

  It’s important not to bend the principles of the integrity of the law.

  It’s important not to belittle the river-like source of these reports.

  Those fourteen, the men and horses of Tag-rong,

  Seem to have been murdered by Joru

  And Drugmo’s testimony is sufficient.

  The punishment for breaking these laws

  Is to expel the boy Joru from Ling.

  Blowing the conch, a hundred fatherly gurus will drive him away.

  One hundred tigers in their prime will drive him with arrows.

  One hundred maidens will throw handfuls of ashes.

  Those fourteen, the men and horses of Tag-rong,

  If they have not fallen to the hands of Joru,

  If that becomes clear later, then Drugmo must confess and purify.

  But still the negative predictions, divinations, and astrology,

  As well as the ominous dreams of all the uncles and nephews,

  Are a collective karma that cannot be affirmed or denied.

  No matter how bad he [Joru] has been, there is no way to impose punishment.

  A daughter with an unsightly harelip

  Although displeasing, she cannot just be flung away.

  A penniless beggar possessed by famine spirits,

  Although better that he did not exist, there’s no way to get rid of him.

  The unsightly fellow with a wart growing over his eye

  Would like to cut it out, but it’s on his pupil.

  If Joru of the family lineage of Mukpo Dong,

  Had not committed the crime of breaking our law,

  Even though the divination is ominous, we couldn’t just exile him.

  Now let Gyatsha Zhalkar

  Gather whatever provisions he has for his younger brother’s journey to the borderlands.

  From this gathering place of Tagthang Tramo

  Joru will be summoned by a messenger.

  So who among the family members will be the courier?

  Come forward now and proclaim yourselves.

  Six provinces of Ling, bear this in mind.

  Everyone agreed with what he had said. Then Trothung replied, “If he’s going to be expelled, let it be down through Black Crag Mountain in the land of famine spirits.”

  Zhalkar said, “My poor little brother, when I think that he is to be banished it distresses me. If we must exile him, then perhaps it’s better for me to accompany him. Nevertheless because of the strict orders given by my family and especially my uncle Chipön, there is no choice but to follow their decision. Although no one place of exile is better or worse than another, let’s send him up to Ci Yangdzom Nyima Sharyag [Meet Again like a Beautiful Sunrise].” Everyone agreed and the decision was made.

  By that time Magyal Pomra was coming to welcome Joru and escort him along with all of his personal articles to the Ma Valley. But he [Joru] remained, sitting as he had been previously, in his magical disguise. Since Mother Gogmo was a nāginī, the sight of Gesar cooking and eating human flesh and blood was repulsive to her. Sometimes she thought this was a magical illusion, but other times she thought he really was eating and drinking flesh and blood and had nagging doubts and suspicions about her son.

  Meanwhile back in Ling, they were still trying to decide who would go to Joru, but no one had the guts to stand up and volunteer. Then Zhalkar said, “If all you family members are too gutless to go, don’t worry, I can go to summon my younger brother,” and he got ready to go.

  It was then that Minister Denma Jangtra thought, “By the power of my previous karma, I am a destined minister of White Ling. For the chief to go as the messenger and the servant to guard the golden throne is not the proper way,” he thought, saying, “Precious Zhalkar of Bumpa, do not depart; stay as the ornament of your golden throne. It’s Denma’s turn to be the man to go.” And saying this he mounted his great steed Ngültrug Denpa [Silver Colt] and departed like a bolt of lightning. Then Denma arrived in Drülgo Valley and looked around. As he looked up he saw that someone had pitched tents of human skin, held down by ropes of intestines. Fresh and rotting human corpses and horse corpses were stacked into a fence. He realized that to dwell there would be even more frightening than the land of the rākṣasas on Lankapuri.d

  At first Denma thought, “How sad that Chöphen Nagpo’s lineage of Mukpo Dong has come to this.” On second thought, it came to his mind that if he [Joru] were to devour all the people of Ling in one fell swoop and pile up their flesh and bones, it still wouldn’t come to this. “Except for the fourteen men and horses from Tag-rong, there has been no word of others who have been eaten, so it is unclear whether they are dead or alive, yet there are rumors that say he has consumed everyone. If that were the case, it wouldn’t make sense for the rest of us to have been spared. There’s no truth to this gossip. It’s impossible that there could be this ownerless mass of human and horse corpses.” Suddenly he realized, without a doubt in his mind, that this had to be either a magical illusion or an emanation. Then through the power of his previous prayers and karmic connections, his mind welled forth with unconditioned, irreversible faith and devotion.

  Denma dismounted and sat there for a short while. Soon after, Joru walked up to him gnawing on a human arm. Denma thought, “I should draw my sword and wave it to beckon him to come. But wait, what am I thinking? My sword Jangpa Yumar [Devouring Red-Handled] does not show itself except to the enemy. How could I have even considered showing it to someone like the child Joru?” Then he thought, “How about if I motion to him with my whip?” And he stopped himself again, thinking, “A whip is not a suitable implement for calling a chieftain; it is only used to drive horses. Since it’s a suitable attribute for gurus and leaders, there is nothing more worthy to wave to him than the plumed silken pennant on the top of my helmet.”

  So he waved his helmet with white plumed silken pennants, and Joru came down to him, saying, “Oh my, Tshazhang Denma Jangtra has arrived:

  If a great cause and a person with great expectations Are brought together, there is good fortune.


  To a superior person this seems natural;

  To a mediocre person this seems to require effort;

  To an inferior person this seems elusive.

  This seems to be the case here.” He rose quickly, ran over, and, taking his horse by the reins, approached. As he came closer, the horse corpses and all the rest vanished like a mirage; Denma no longer perceived impure appearances but instead only the manifestation of the true nature of reality and enlightened bodies. Then Denma removed his armor and weapons and placed them at the entrance to the door. Joru said, “Don’t do that. Your armor and weapons are the castle support for the dralas. Upon each one of them rests a specific deity,” and he brought them all inside.

  Then Denma entered the household, which was permeated with a delightful fragrance. It was cozy and cheerful within, making the mind joyful and awareness clear. Denma sat there, filled with fervent regard and faith. On that day, the special auspicious connection of chief and minister meeting face to face was properly sealed. Then Denma offered a great celebration of many celestial delicacies. Joru gave a spontaneous discourse in which he explained the origin of the Mukpo Dong and gave many prophecies that would be indispensable one day. He also gave him a glimpse of his wisdom kāya as Gesar. Denma himself made many prayers that for this and the succession of all lifetimes that king and minister would be inseparable. He then sang this song recounting the events that led to his visit: