Long ago, in the southern part of India, there were two kingdoms called the Northern Abode of Prosperity and the Southern Abode of Racial Purity. The Southern Kingdom came to be ruled by a despotic and unwise ruler known as “Shakpa Shony”. He refused to follow the righteous path of Buddhism, preferring to consult demons and imps for advice. Consequently, his Kingdom was plagued with problems such as drought and disease. Even the nagas (Water spirits) who lived in the sacred lake left the Kingdom to take sanctuary in the Northern Abode of Prosperity. The Northern Kingdom was ruled by old King Norchen and young Prince Norsang, rulers who sincerely practiced the Dharma.

The Plot

The King of the Southern Kingdom, wishing to avert further catastrophe in his land and convince the nagas to return to the sacred lake, sought the help of the greatest sorcerer in the land, the awesome “Holder of the Black Serpent in the Mouth”. After a long journey, ten wizards from the King’s court found the sorcerer and requested his assistance. He agreed, and set off to the Northern Abode of Prosperity, to the Great Lotus life-force Lake where the nagas of the Northern and Southern Kingdoms were now residing.

The Queen of the nagas has no wish to return to the Southern Kingdom and so entreats a poor fisherman who lives by the lake to protect them from the sorcerer. The brave man agrees to do so and the Queen of the nagas, impressed by his courage, gives him a magic whetstone to sharpen his sword. With this magic assistance, the fisherman slays the sorcerer and saves the nagas. To express their gratitude, the nagas present the fisherman with a “wish fulfilling gem”.

The fisherman was unsure what to do with such a precious gift, so he takes the advice of the old Brahmin couple who live with him, and takes the gem to the holy hermit who lives alone in the “Happy Mountain Cave”. The hermit is over five hundred years old, and the fisherman, amazed at his apparent immortality, asks the hermit how such a thing is possible. The hermit confides that he regularly swims in the “Brahma Bathing Pool”, where even the goddesses bathe occasionally.

The fisherman begs the hermit to lead him to the pool and so they depart together on an auspicious day. Whilst at the pool, the fisherman sees the most beautiful goddess, Yidrok Lhamo, and desires to have her. Again with the help of the nagas, he manages to capture the beautiful goddess Yidrok. The union between the fisherman and the goddess is, of course, impossible and the wise hermit advises him to make a gift of the goddess to the young Prince of the Northern Abode of Prosperity, Norsang. Prince Norsang and his court is amazed at the sagacity of the fisherman who has saved the kingdom, protected the lake and presented such a marvellous woman.

The Prince and the goddess soon fall in love, marry in a grand ceremony, and live blissfully for a while in the “Palace of Happiness and Fulfilled Desires”. The only problem is the Prince’s five hundred other wives, who feel very jealous of the attention lavished on his new bride. With the help of the evil High Priest, Black Hari, they invent a convincing story about an impending war, which Prince Norsang believes. He sets off with his army, leaving the goddess alone and vulnerable. Whilst Prince Norsang is off fighting a battle, which he of course wins, the jealous Queens back in the Northern Kingdom try to rid themselves of the beautiful goddess, Yidrok.

Black Hari, the corrupt high priest, causes a dream to enter old King Norchen’s mind when he is sleeping. The King asks the high priest’s interpretation the next day. Black Hari explains that the dream means that the Kingdom is threatened by a great evil, an evil he can counter by the performance of certain magic rites. For these rituals, he needs some strange ingredients, including the heart of a celestial being. Thus, Yidrok’s life is suddenly in danger. All the five hundred wives march down to the Palace and scream for the heart of the goddess. When Yidrok hears this, she begs the old Queen for her tiara and flies off into the sky, much to the rage and frustration of the Black priest and the evil Queens.

Yidrok flies to the “Happy Mountain Cave” where the old hermit lives and tells him what has befallen her. Giving him a ring that was a gift from the Prince, she begs him to return it to Norsang if he comes this way in search of her. Then she leaves for her heavenly home, where she is reunited with her family.

When Prince Norsang returns home after the battle to find his beloved wife gone because of the actions of his high priest and wives, he is full of grief and anger. He rides away immediately, vowing not to return until he is reunited with his wife once more.

Receiving a helpful sign from the gods, Prince Norsang finds his way to the hermit’s cave. The hermit gives Norsang the ring and Yidrok’s instructions. After many trials and obstacles, Norsang finally arrives at the goddess’s heavenly home and is reunited with his love.

Yidrok’s father, the horse-headed king, is unwilling to let his precious Yidrok return to the earth. He devises a series of tests to determine whether Prince Norsang is worthy of such a heavenly prize. The Prince triumphs in all these competitions, and the gods are obliged to allow the goddess to return to the land of men.

Together they return to the Kingdom, much to the joy of the old King and Queen. The evil deeds of the Black Priest and the wives are exposed and they are duly punished according to their iniquities. The old King Norchen relinquishes his throne to Norsang, whose coronation is a huge and spectacular event. The kingdom is ruled wisely by Norsang and he and his celestial Queen live out their lives in marital bliss.

Drimeh – Kunden is a famous jataka (former lives of Buddha) story. The opera has been adapted from a story in the Buddhist scriptures (Tengyur) entitled ‘Prince Sudana Sutra’. This version was translated from original manuscripts in the possession of the Batang players in Eastern Tibet in 1931.

Prelude

A long time ago, the land of Beta was ruled by King Sayong Drakpa. He was a very powerful king, having authority over one thousand ministers and sixty princes, and holding in his possession many rare and beautiful treasures. Amongst these were the precious wish-fulfilling gem, of which it was said that the possessor would be endowed with good fortune.

The Plot

Once upon a time a Prince was born. As he came into the world he recited the words “Om Mani Padme Hum”. He was named Drimeh Kunden, meaning “having all purity”. The Prince is very wise. He understands the nature of suffering of all beings. He weeps in anguish. The King, his father, is very wealthy and the Prince suggests that to relieve some of the suffering of the world, he will distribute his wealth in alms. The King loves his son and agrees to this idea.

The King’s ministers, however, are angry and say that the Prince should marry a rich Princess in order to acquire more wealth. It is decided that the Prince should marry Mande Sangmo, a beautiful, pure, humble and religious girl from Pemajen. The couple meet and fall in love instantly. They are very happy and have three children, two sons and a daughter.

One day the Prince and his father are walking in the garden. The Prince looks sad and the King asks why he is sad. The Prince replies that it is the suffering of the continuous circle of birth, old age, disease and death that causes his anguish. The King tells his son not to worry for others, who suffer from the result of their own deeds, but to be happy in the richness of fortune. The Prince replies that if he could give away all his father’s wealth to the paupers then he would be free from misery. The King agrees out of love for his son and the Prince scatters alms upon the people of the world.

At this time, the neighbouring country is ruled over by an evil, irreligious King. He wants a special wish-fulfilling gem from King Sayang Drakpa’s treasure house. He offers half of his kingdom to any one of his subjects who can acquire this gem. One old man takes up the offer and sets off over the high mountains to the country of Beta. He approaches the King’s palace and begins to weep. The Prince comes to meet the old man at the gate and says that he will grant any request the weary old man may have. The old man tells the Prince a sad tale of his starving family. The Prince gives the old man many jewels. Then the old man says that his only desire is to receive the wish-fulfilling gem.

The prince does not own this gem. He explains this to the old man. This gem belongs to the King so it is impossible for the Prince to give it away. The old man protests that he has travelled far to see the Prince. He storms out in a great rage. The Prince calls the old man back and agrees to give him the gem that fulfills all wishes.

One month passes before the King notices the absence of his most precious gem. He is in a great rage as one minister tells the King that it was his own son who gave this gem away as alm. The King confronts his son. He laments the loss of his wealth and kingdom. The Prince wishes that his father had less attachment to wealth. He explains that he would gladly give his children, his wife, even his own life, to any passing beggar.

The high officials sentence the Prince to death for stealing the gem. The King changes the sentence and decrees that the Prince and his family are banished for 12 years to the Demon Kingdom of Mount Hashang. The family set off and the Prince urges his wife to stay behind. He explains that he would be willing to give her and their children away to beggars. The Princess is firm that she will follow the Prince as his servant wherever he goes.

They set off along the road and soon the Prince has given away all their possessions as alms. Some Brahmans stop the Prince and ask him for alms. He replies that he has nothing to give and the Brahmans ask for the three royal children. Sangmo protests, but the children are handed over tearfully and the royal couple continue on their journey alone.

The gods Indra and Brahma wish to test the Prince’s vow of alms giving. They manifest themselves in the form of two Brahmans begging for alms. The Prince tells them he has nothing to give and they ask for the Princess. The Prince knows he must fulfil his vow but feels great compassion for Sangmo, who has suffered so much. He hands her over to the Brahmans, begging her to go happily. After walking for some time, the gods reveal their true identities to the Prince, return the Princess and promise him future happiness. The royal couple are led to an illusory city of great beauty where they are entertained for seven days. The Prince insists that they cannot stay here so the place vanishes and Drimey and Sangmo continue on their way.

At the edge of a dark forest they meet a hermit with a long yellow beard. He warns them of the dangers of where they are headed, but still the couple continue. In the forest, there are many wild and ferocious animals. The Prince speaks to them with great calmness and clarity and the animals become peaceful and tame.

Drimey and Sangmo live in this desolate place for 10 years. Finally, the time comes for them to leave and they bid farewell to the creatures of the forest. The royal parents are reunited with their children. As they approach the kingdom of Drimeh’s father, a blind beggar by the roadside asks for alms. The Prince replies that he has nothing to give and the beggar implores the Prince to give his own eyes. The Prince at once draws out a knife and cuts out his own eyes. Later the Prince prays to the God and he is granted new eyes so that he can continue on his journey.

The Prince is received after 12 years absence with great joy and celebrations. The King begs forgiveness of his son and offers him the entire treasury to give as alms. The King announces that Prince Drimeh Kunden is his regent. All of the people prostrate themselves before him. Under the rule of Prince Drimeh Kunden the Kingdom of Beta prospers and strengthens. He and Sangmo eventually attain enlightenment.

This opera is based on the legendary Indian play Shakuntala, written by Kalidas. It was believed that the first translation into Tibetan in the eighth century was by Vairocana and completed by the eleventh century translator Shrewoo Lotsawa.

Prelude

There once was a kingdom near Bodh Gaya in India called Semkyi Lodro (Wisdom of Thought), which was ruled by a monarch who was, in turn, ruled by an evil god. This evil god demanded the sacrifice of many innocent animals. Nearby, in a cave in the woods lived an old hermit called Drangsong who led a life of austerity and meditation. He deplored these evil practices and prayed that one day the ruler and his people would become Buddhist.

The Plot

One day an old couple come to seek the teachings and blessings of the hermit Drangsong. To show their gratitude, they present him with a white loin cloth. The hermit wears it immediately, thanking them. That evening while he sleeps he experiences a wet dream, so he washes the garment in a stream. After he returns to his cave, a female deer comes to drink from the stream, and as a miraculous consequence becomes pregnant.

The kindly hermit looks after the deer during her pregnancy and nine months and ten days later, amid extraordinary signs of rainbows and uncommonly bright sunshine, the deer gives birth to a baby girl. As soon as she is born, the baby recites the mantra “Om Mani Padme Hum” and offers prayers to the Three Jewels of Refuge. Drangsong, amazed by her beauty, calls her “Sukyi Nyima” which means “embodiment of sun”. The girl grows up to be a gentle maiden and lives her young years happily with the hermit Drangsong in his humble dwelling.

Meanwhile, the barren Queen of this kingdom performs special Pujas for fertility and gives birth to two consecutive sons, firstly Dawa Sengey (Moon’s Lion) who grows to disagree with his father’s religious practices, and secondly Dawa Shonnu (Young Moon). After some discussion, the King proclaims his elder son, Dawa Sengey as his successor and orders him to visit the temple of his evil god. On the way to the temple, Dawa Sengey and his minister encounter a maid called Rignyen Bumo, who pretends to be a princess. The young Prince is smitten by her, but the minister distrusts her and urges the Prince to move on.

They get to the temple and make the appropriate prayers to the King’s god. Dawa Sengey asks the god through an oracle where he shall find a wife. Such absurdities are offered as answers, such as “Winter will be cold and summer will be hot” and “If you eat tsampa all year you will never lose your teeth!” At last the prince is told that he will find his wife in the east.

On the journey home, they are once again way-laid by the captivating Rignyen Bumo who offers him chang (Tibetan beer) and seduces him into believing that she is the girl of the oracle’s prediction. Willingly, the prince takes Rignyen Bumo to his palace where they celebrate their marriage with a huge feast.

The new King has a patriotic talking parrot who attempts to awaken the King’s mind to his new wife’s evil origins, but Dawa Sengey will not listen. His wife is beautiful, and this alone satisfies him. He does not notice her perverse characteristics, such as her desire to kill animals. One day a boar enters the garden and she gleefully orders the hunter to kill it. The hunter tries to do so, but loses sight of the boar in the forest. Next he spots a deer and decides to pursue it instead, but it too escapes. Finding himself hopelessly lost, tired and frightened of the Queen’s anger, he falls asleep next to a steam. As he sleeps, Sukyi Nyima comes to draw water, and the man awakens and sees her. The hunter asks her for directions and may be a protective charm to help him get home, and she kindly gives him what he askes.

On returning to the palace, the hunter tells the King of the astounding beauty and kindness of this girl in the forest. The King decides he must see her for himself and sets off into the forest. On finding Sukyi Nyima, the King is overcome with love and begs her hand in marriage. The modest girl says nothing, but directs the King to her father. The hermit Drangsong has his apprehensions, but consents to the marriage on two conditions. Firstly, she must prostrate back to her home at the top of every hill on her journey, and secondly, she must never part from the protective rosary that he gave her.

Unfortunately, Sukyi Nyima forgets to prostrate and the old hermit, overcome with grief, falls off the roof and is taken to heaven by five angels.

The new Queen Sukyi Nyima so overshadows the King’s other wife, Rignyen Bumo, that the latter becomes green with jealousy. The new Queen gives birth to a son, but still feels sad and lonely. To cheer her up, she is given a maid, Yama, who can sing and dance. What is unknown to Sukyi Nyima is that Yama is a witch. She and Rignyen Bumo conspire to get rid of the beautiful Queen.

Yama tricks her into parting with her protective rosary and whilst unprotected, poisons her. Sukyi Nyima, unconscious, is framed for the murder of the King’s favorite white elephant. The King was furious, until the parrot tells him that Sukyi Nyima is not guilty of the crime. However, when Sukyi Nyima is found lying next to their own son’s dead body, knife in hand, then no amount of reasoning will calm the King down. He orders the execution of the Queen.

The parrot pleads with the King, telling him that if he is lying about Sukyi Nyima’s innocence, then his blood will flow red. The angry King cuts off the parrot’s head, and sure enough, the blood is white. Still fury clouds the King’s reason and the planned execution is to go ahead. The executioners took Sukyi Nyima to the forest with the idea of feeding her to the wild animals. Luckily, her mother, the deer, came along at that very moment and saved her.

Shaken by the recent events, Sukyi Nyima decides to go into meditation for three years. She then decides to go amongst the people, preaching Buddhism. One day, her former maid, unaware of her identity, confesses all her sins to Sukyi Nyima who forgives her immediately. One of the King’s ministers also goes to the renowned Lama Mani (religious story-teller) and, noticing that one of her front teeth is made of conch, recognises her as Sukyi Nyima and in amazement hurries off to tell the King.

The King rushes to her and passionately begs her forgiveness. She grants him this and returns to the palace as his Queen. The wicked Queen is imprisoned and Yama is maimed for life for punishment of her sins. Sukyi Nyima and the King live happily together, and have another son called Nyima Sengey (Sun Lion), who eventually grows up to become King and spread Buddhism throughout the land. People come from all of the different regions of Tibet to celebrate and rejoice.

During the period 617 to 698 A.D. Tibet was ruled by the 33rd mighty King Songtsen Gampo of the Yarlung dynasty. He established Lhasa as the capital of Tibet and built a fort where the Potala palace now stands. Although the first faint contacts with Buddhism had been made earlier, Songtsen Gampo devoted himself to the establishment of Buddhism in Tibet. He drew up a legal code for the observance of the ‘Ten virtuous acts’, founded hermitages and built monasteries. This story is based on popular folk legends.

The Plot

The incarnation of Avaloketsvara, King Songtsen Gampo, when once contemplating the fragile hold of Buddhism in the land of snows, decided that the two most holy images of Buddha, Jho Mingyur Dorjee in Nepal and Jho Thukche Chenmo in China, must be brought to Tibet in order for the Dharma to flourish. He knew the two countries would not give up such treasures easily, but if he took as Queens the princess of Nepal and the princess of China he would then demand the two holy images as gifts with the brides. Songtsen Gampo dispatched one hundred ministers loaded with gold and other presents to the palace of the king of Nepal. The King and Queen of Nepal were delighted with the idea of giving their daughter, Bhelsa Tri-tsun, an incarnation of the goddess Tara, to the incarnation of Avaloketsvara, Songtsen Gampo. The King and Queen sent a number of precious articles as gifts with their daughter including the sacred image of Buddha, Jho Mingyur Dorjee.

The princess Bhelsa was married to Songtsen Gampo in a grand ceremony that lasted many months. After the festivities, King Songtsen made plans to obtain the Chinese princess and the Chinese holy image, Jho Thukche Chenmo. This task was more difficult since the Emperor of China was not too well disposed towards Tibet. Songtsen could not make up his mind as to which of his many valiant ministers be sent to China, so he decided to put this matter to the gods. The King and his ministers rode to the holy ‘Central High Mountain’ to burn incense. They tossed coins to see who would go to China, and the great minister Gar Tongtsen was chosen by the gods. Now King Songtsen Gampo, who because of his spiritual powers could see into the future, knew that the Emperor of China would not easily give up his daughter. So he gave the minister Gar three letters for the Chinese Emperor, which the minister Gar was only to deliver when the situation became extremely difficult for him.

When Gar Tongtsen reached the capital of China, the beautiful city of Chang An, the ministers of the King of India (land of Dharma), the ministers of the King of Nepal (land of turquoises), the ministers of the King of Tak-zik (land of wealth) and the ministers of King Khesar (land of war) had all assembled to plead for the honour of taking the princess Gyasa Wen Cheng as a bride for their respective kings. Now the Tang Empress, Tai-tsung, revered the Dharma and wished to give her daughter to the King of India, but the Emperor, who had a weakness for jewellery and wealth, wanted to give his daughter to the King of Tak-Zik. The princess’ uncle, a martial man, insisted that his niece be wed to the King of Khesar, while the princess herself, who was fond of turquoises, was inclined towards the King of Nepal. Because of this difference of opinions (which caused much unrest in the court), the Emperor decided to hold a contest between the ministers of all the different nations to resolve the problem once and for all.

One morning a great drum was beaten from the parapets of the “Palace of Heights, at Heaven”, the palace of the Emperor of China, summoning all the ministers of the different nations who were contesting for the hand of the Chinese princess. The ministers, including our hero Gar Tongtsen, gathered at the palace where the Emperor announced that if he gave his daughter to any one nation, the others would become jealous and angry. Therefore he would only give his daughter to the nation whose minister would be able to succeed in the never-before-accomplished task of stringing the “Great Spiral Turquoise of China”. All the ministers were given three days each to perform this task and none of them succeeded.

Finally the turquoise was given to minister Gar, who later took it back to his lodge. A few days before, he had gone out to a park and found an ant which he had fed well and massaged with oil for a few days, until it grew in size and strength. Finally Gar took the turquoise to the roof of his boarding house where he let it get hot in the sun, after which he tied a length of string around the waist of the stout ant and pushed it through the hole in the turquoise. Since the turquoise was now hot and uncomfortable, and since the ant could not go back because Gar was blowing at the entrance, the ant quickly traversed the full length of the spiral hole and finally came out of the other end, pulling the string along with it in the process. (Since the minister Gar had tied the string rather tightly around the ant, all ants, since that day are said to have very pinched waists). Releasing the ant, Gar then took the strung turquoise to the palace, but the Emperor, though acknowledging the minister’s victory, declared he could not give his daughter to the King of Tibet on the strength of a single victory. He then arranged another contest.

All the contestants were required to attend the “Great Banquet of China” where they were all required to slaughter a large number of sheep each, cure the skins, eat all the meat, eat one hundred measures of tsampa or barley meal, drink barrels of “Chang” or ale, and yet not throw up or become so drunk as to be unable to return to their own lodging.

Despite Gar’s success in all these and many other contests of skill and wisdom, the Emperor of China would still not give up his daughter. Gar was naturally annoyed with the Emperor’s behaviour and he delivered the second letter given to him by Songtsen Gampo. The letter warned the Emperor that he should play fair and not deceive the Tibetans. So, unable to make a flat refusal, the Emperor devised another test for the Tibetan minister. On the following day five hundred Chinese maidens would gather at the “Field of Flowers” and if anyone could pick out the princess, then he could take her back to his own land. This, the Emperor added, would be the last and final test.

The minister returned to his lodge and confided in his landlady, Apchi Gamu, that there was no way he could identify the princess from the five hundred other maidens. The old lady told Gar that since her own daughter was a maid to the princess she could give an accurate description of the princess, but since there were many numerologists and fortune tellers in the Emperor’s court it would surely be divined by them that she had revealed the secret to the Tibetan minister. But Gar told the old woman to have no fear, and he devised a plan to confound the fortune tellers and numerologists. On three white rocks he placed a large pan full of water. In the center of the pan he strewed a number of feathers of various birds, and on the side of the pan he scattered leaves. Gar covered the old woman with a net and both of them sat by the pan. He then tied a large iron horn around the mouth of the old lady and large copper dish around his own ear. Then the old lady gave him the detailed description of the princess.

Much later, when the suspicions of the emperor had been aroused, he summoned his numerologists and fortune tellers to divine who had revealed the princess’ description to Gar. Now, divination not being an exact science, the numerologists and fortune tellers made a strange discovery which they hurriedly reported to The Emperor. This was what they told the Emperor: “Between three snowy mountains we saw a large lake, the center of which was inhabited by various birds, and the shores of which were covered with trees and bushes. On the side of this lake was a being whose entire body was covered with thousands of eyes and who had a beak of iron. This being revealed the secret of the princess’ identity to another being who possessed ears of copper”. Clearly, this report did nothing to enlighten the Emperor on this matter.

On the day of the contest in the “Field of Flowers”, all the other ministers were unable to distinguish the princess and picked the wrong maidens. Only the minister Gar, following the description given to him by his old landlady, recognized the princess, and planting a mystic arrow on her back, declared his choice in a loud voice.

Even now the Emperor was reluctant to give up the princess, and so the exasperated minister Gar delivered the last letter from Songtsen Gampo. In the letter the Tibetan king declared that if the princess was not given to him then he would unleash an army of 100,000 avatars and reduce China to a wasteland. So finally the Emperor realised that he had no choice but to submit. Even though the princess was unwilling to go to Tibet, he persuaded her that for the good of the Empire she should become the queen of the mighty Songtsen Gampo.

Finally they arrived at Lhasa where they were greeted by Tibetan officials and their ladies who performed a special dance called Gyal-Shay or the Royal dance, in honour of the princess’ arrival. The princess then presented the holy image of the Buddha, Jho Thukche Chenmo, to Songtsen Gampo. Tribute bearers and ambassadors came from many lands to pay homage to the mighty Tibetan king and his two queens.

In the Indian Kingdom of Mutik Sher, the evil King, Longpe Choje was extremely jealous of the skilled and intelligent chief merchant, Norsang. He feels so threatened by Norsang, that he plots to do away with him by sending him on an impossible journey across the “Endless Ocean” to procure the “Wish Fulfilling Gem”. When, of course, Norsang does not return, his beautiful wife Lharing Dhamse is overcame with grief. The Great Guru, Padma Sambhava notices her anguish and feels tremendous compassion for her. He projects a ray of light into Lharing Dhamse’s body and nine months later, she gives birth to a son, Pema Wobar, the “Lotus of Great Light”.

The Plot

Pema Wobar is no ordinary boy. From a very early age he demonstrates considerable dedication to the Buddhist doctrine. His special nature cannot possibly remain hidden, and therefore the evil King soon finds out about him. Concerned that Pema Wobar may one day avenge his father, the King sends the young boy on three seemingly impossible missions. Pema Wobar’s mother is horrified at the thought of losing another loved-one in this manner, so she asks the goddesses for help. The goddesses tell her of the hardships he will have to face, and advise Lharing Dhamse to teach her son a protective magic mantra which they disclose to her.

With the help of the mantra, Pema Wobar succeeds in fulfilling each of the King’s outrageous commands. Desperate to get rid of this superhuman child, the King orders two executioners to burn Pema Wobar to death. As Pema stands upon the burning pile of wood, he recites the mantra and is protected from the flames. The executioners are terrified. The king would surely punish them severely and probably even kill them if they do not carry out his orders. Pema Wobar, acting upon compassion and in order to save their lives allows himself to burn and therefore, he dies.

The ashes of Pema Wobar are gathered up by some fairies and dropped into the sea. On the spot where they drop the bag into the sea, a great lotus plant grows. In the heart of the flower is a baby, the reincarnation of Pema Wobar. The baby is the great Guru Padma-Sambhava. The fairies then dispose of the King and his evil helper through a clever trick.

The Guru is crowned in a new palace and many people come from far and wide to pay tribute to him. The people live happily and prosper under the wise and compassionate leader.

Drowa Sangmo is one of Tibet’s most popular stories for young and old alike. It encompasses early Tibetan folklore, history and the introduction of Buddhism. Tibetans especially love the story for its rich religious symbolism.

Prelude

There once was a place called Mandal Gang, which had no religion and which was rocked by fighting among the proud people who lived there. The wisdom Dakini, Yeshi Khadroma, observed this region and saw the suffering of its inhabitants. She decided to show them the path of Dharma. She was born on earth to the daughter of a pious old woman and was called Drowa Sangmo. As she grew up, the young girl taught her old parents about the Dharma and they were overjoyed to have such a wise daughter.
The Plot

Ruling over the region at this time is the evil Queen called Hashang Gyalmo. Her trusted maid-servant, Sema Rago is as nasty as the Queen, and her husband, King Kala Wangpo is totally under her control. One day whilst the King is out hunting, his favourite dog goes missing. The King distraught, he announces that the next day will be spent looking for the dog.

They arrive at a house in the woods and see a dog’s footprints leading into it. When they enter the house to interrogate the inhabitants, they find Drowa Sangmo looking incredibly beautiful in the finest clothes, displaying all the characteristics of a Wisdom Dakini. The King is so overcome by this sight that he decides to marry Drowa Sangmo. He expresses his desire to her parents.

Drowa Sangmo’s ideas are different however, she has no wish to become the wife of this sinful king and considers flying to the realm of the Five Dakinis in order to escape this fate. Her parents plead with her not to go and to comply with the Kings wishes. They remind her that if she does not obey they will be at risk of losing their lives at the hand of the angry King. Realising this, she reluctantly allows herself to be married to the King.

For a while, Drowa Sangmo is quite happy. She helps the people by instructing them in the way of Dharma, and under her influence, the land prospers. Soon a princess is born to Drowa Sangmo and three years later she is followed by a prince.

One day, the maid of the evil Queen Hashang goes to the top of the palace and from there she spies Drowa Sangmo and her two children. She reports this to her Mistress who is outraged to learn that her husband has taken another wife. Her rage knows no bounds and she threatens to do great harm to Drowa Sangmo and her children. To escape the wrath of the wicked Queen, Drowa Sangmo flies off to her homeland, the Land of the Dakinis. Her two children are left alone, and along with their father, the King, fall into a great depression.

Meanwhile, the Queen is plotting and scheming a way to do away with her rival’s children. She convinces her ministers that they must drug King Kala Wangpo and they do so by means of a poisoned potion. The King, under the influence of the potion, appears quite insane and is subsequently locked up in prison.

The Queen now has no obstacles in the way of her evil desire to kill Drowa Sangmo’s children. She pretends to be seriously ill, proclaiming that only the hearts of the Prince and Princess can cure her. Two butcher brothers are hired to kill the two children, but when they hear the young Prince’s pleas for compassion, they are unable to commit the atrocity. Instead, they take the Queen the hearts of two puppies. She eats them and makes a remarkable recovery.

Some time later, the Queen happens to see the two children playing and she is furious that she has been tricked. This time she hires two immoral fishermen to do her evil deed, but once again, the Prince and Princess put forth such passionate pleas for mercy, that even these two hard-hearted people cannot kill them. So, they take the children some distance away and leave them to wander alone.

The young children wander, frightened and hungry. Luckily, their mother Drowa Sangmo is watching over them and takes the form of various animals to guide them on a safe path.

Yet again, the evil Queen Hashang discovers that the Prince and Princess are not dead and resolves to get rid of them once and for all. She has the children captured and brought to her palace, where she informs them that they will be thrown into a great, black pit by two executioners. Their pleading softens the heart of one of the executioners who sets the little Princess free. The other man, however is not moved and throws the Prince into the abyss.

However, in the Land of the Dakinis, Drowa Sangmo performs a miracle. She transforms herself into two eagles, one male and female. The male bird swoops down and catches the Prince on his wing. To stop him smashing on the rocks below, Drowa Sangmo plunges him into the Ocean. She immediately changes her form into that of two fish, one male and one female and the male carries the young Prince to safety to the land of Pemachen. The people in the land of Pemachen revere the little Prince, and make him their King.

Back on the edge of the abyss, the distraught Princess feels no alternative but to jump after her brother. The executioner persuades her not to, instead advising her to go to the land of Pemachen where the people would look after her. She has a long and extraordinary journey, but finally reaches Pemachen and is joyfully reunited with her brother.

All seems well, but there is one final hurdle to overcome. The Queen Hasang mounts an enormous military attack on the land of Pemachen, deliriously determined to finally succeed in conquering the children of Drowa Sangmo. The power of the good King and the Princess is too strong, however, and the Queen is killed by the first arrow shot from the Prince’s bow.

The young King has just one more deed to do, that is to free his father, still languishing in prison in their homeland. When they arrive at the palace, the Queen’s servant is promptly sent into exile, and the King’s father revived. The family is at last reunited and father and son are seated upon golden thrones. The minister repents and ask for the King’s forgiveness. They are commanded not to commit evil deeds in the future, while the fishermen and the butchers who had saved their lives are rewarded with positions and wealth. Returning to the land of Pemachen, they celebrate grandly and live happily for a very long time.

The peaceful Kingdom of Sang Ling is ruled with wisdom, fairness and adherence to the Buddhist doctrine by the respected King Topkyilha. The King marries Princess Kunsangma who is equally just and kind and who is also loved by the people of Sang Ling. They are happy and almost entirely satisfied with their lives, except for the fact that they have no male heir to inherit the Kingdom.

The Plot

On the advice of his ministers, and in order to be blessed with a son, the King sets off to the island of Kosha to offer prayers. Whilst on the island, the patron deity of Kosha presents himself to the King in a dream and tells him of his future. The King is told that he will have two sons, one the reincarnation of Avalokiteshvara, the God of Compassion, and the other the reincarnation of Manjushri, the God of Wisdom. This knowledge pleased the King greatly.

As was prophesised, the Queen soon gave birth to a son who proved to be a very special child. The very moment he was born he recited the mantra, “Om Mani Padme Hum”. He was named Dhondup, which means “Fulfillment of Desire”. Sadly, when Dhondup was only five years old, his mother died suddenly. Deeply saddened by the death of his beloved queen, the King knew it was necessary to find another wife. The King paid no attention to the fact that she was from a poor, common family. He brought her to the palace, married her and showered her with love.

Nine months and ten days after receiving a prophetic dream that the Goddess Manjushri would be reincarnated as her son, the new Queen, Pemachen, gave birth to a baby boy who was named Dhonyo which means “Attaining Enlightenment”. Dhonyo and his elder brother Dhondup loved each other very much and became inseparable.

One day, Queen Pemachen overheard some of the people of the town saying that Dhondup should be the next king because his mother was a real queen, unlike Pemachen who was only from a common family. Pemachen was saddened by this gossip, and her sadness turned into jealousy and anger. She devised a plan to get rid of Dhondup and, therefore, clear the way for her own son to become King. She stained her mouth and pretended to be very ill. Naturally, her devoted husband, the King, was worried and promised to do anything to cure her. Pemachen invented a story about Dhondup being the reincarnation of a demon who was tormenting her, just as he had done to his own mother. This seemed to convince the King, who had long looked for a reason why his first wife had died. Still, he was unable to consider killing his son, so instead decided to banish him into the wilderness.

Dhondup accepted his father’s decision graciously, but his young brother Dhonyo was distraught at the thought of being separated from him. Such was the bond between the two special brothers that they set off together with some horses, elephants and a little food, into the unknown dangers of the wilderness.

It was a hard, tough journey and they soon sold their animals and equipment to buy more food. This soon ran out too, and young Dhonyo became weaker and weaker, until he simply could not go on. He died of exhaustion, leaving behind a devastated Dhondup. He placed his brother’s body under a sandalwood tree and built a fence around it to keep the wild animals out. With a heavy heart, he continued on his journey.

Observing from above, two Gods took pity and gave Dhonyo some life giving medicine. Dhonyo came back to his body, his only concern being to find his beloved brother.

Dhondup had walked deliriously for many miles. Luckily he found sanctuary with an old, solitary lama. There, he did find some peace, but he was forever yearning to see his brother again. The lama had a vision one day which told him that Dhonyo was alive and that although the brothers would not meet just yet, their meeting was inevitable in the future. Dhondup felt no end of joy at this news.

Meanwhile, the King of the land Yu Ling was perplexed with worry. His Kingdom had lately been plagued with natural disasters which had no apparent cause or reason. The only method of averting further disasters, according to a sorcerer, was to sacrifice one boy born in the Year of the Dragon to the nagas (water spirits) who live in the lake.

In the village near the lama’s retreat, Dhondup had become quite well known, especially with the children with whom he played games. He was a talented player and would boast that his skill was a result of being born in the Year of Dragon. Thus, the news soon reached the king’s ears that there was a suitable sacrificial candidate nearby. He sent a posse to capture Dhondup, but he hid, and the lama denied any knowledge of the boy in question. The King’s men threatened to kill the lama and to save his life, Dhondup revealed himself and was forcibly taken to the palace.

Dhondup, being the embodiment of compassion, was extremely likeable, and soon the King’s daughter fell in love with him. The King himself also quite liked Dhondup, but his ministers insisted that the sacrifice take place. Dhondup accepted this seeing the good it would do for the King’s country and people. The Princess, not wanting to be separated from him, sailed out onto the lake with Dhondup, but as soon as she fell asleep, he plunged himself into the water. Being an extraordinary person, he arrived at the Naga’s palace without any physical damage. He stayed with the water spirits for some months, teaching them Buddhist philosophy and in return the Naga King magically transported Dhondup back to the lama’s cave. Their reunion was a joyous one.

Since Dhondup’s sacrifice, the land of Yu Ling had remained peaceful and prosperous. To thank the lama, the King invited him to stay at his palace. The lama requested Dhondup to disguise himself and come with him, and he did as he was asked. Despite the precautions, Dhondup was recognised by the King. However, when the King of Yu Ling was told of Dhondup’s true identity, he forgave him and consented for him to marry his daughter. Shortly after the marriage, the King passed his throne to Dhondup and went with the lama into the mountains to practice Buddhism.

One day, when Dhondup was walking through the forest near where he had last seen his brother, he came upon a man picking fruit from the trees. Imagine Dhondup’s surprise when the man called his name! It was his long lost brother, Dhonyo! They hugged each other, and their joy knew no bounds. Then the two returned to the palace and told everyone of their experiences.

The brothers, back together again were no match for anyone, not even the evil minister Tishue who mounted an attack on Dhondup and his army. He was soundly defeated, but Dhondup, feeling compassion for the minister, accepted him back into his government.

Later the two brothers decided to return to their native land. When they arrived, the King and Queen rejoiced that they were alive and begged for their forgiveness. The King, Topkyilha, who was quite old now, passed on his throne to Dhonyo, and Dhondup went back to his kingdom of Yu Ling. The two brothers ruled their countries with the Buddhist teachings of compassion, wisdom and justice, and did their best to help all sentient beings. Everyone lived happily ever after.

In the District of Gyantse, Tsang province, south-western Tibet lived a good peasant family of Phehue Nangba. The father of the family, Kusang Dechen and his wife Yansa Sedon were getting quite old, but continued to live pious lives, constantly praying to the Goddess Arya Tara and performing virtuous deeds. Their only regret about their lives was that they had not had any children.

However, the Goddess Tara took pity on them and Yansa Sedon gave birth to a truly beautiful baby girl. She was named Nangsa Wobum, which means, “The One given to this earth, whose rays of light would liberate 100,000 sentient beings”.

The Plot

Nangsa Wobum grew up to be a wise, good and exceptionally beautiful young woman. There were, of course, many men who desired her hand in marriage. But Nangsa cared nothing for such worldly ties and wished only to devote her life to the Dharma.

However, at a very special religious festival, Dhakpa Samdup, the son of the very cruel and powerful Lord Drachen, spotted Nangsa and immediately fell in love with her. He sent his servants to enquire about the girl and he had his servants force on her the “Good Luck Arrow”, which symbolises an engagement.

Although Nangsa had no wish to marry the Lord’s son, her parents thought it was a good idea. They thought it would provide security for their daughter, but also they were afraid of the possible repercussions if Nangsa didn’t marry Dhakpa Samdup. The dutiful Nangsa reluctantly agreed to her parents’ wishes. She was taken to the Lord’s mansion where she was married in a large and grand ceremony.

Shortly after her marriage, Nangsa gave birth to a son. Though it was a cause for much rejoicing for everyone else, Nangsa knew it was yet another link in the chain which would bind her to Samsara.

One of Nangsa’s duties in the household was to bring the field workers their midday meal. One day after the laborers had eaten and were resting, a holy yogi and his disciple passed by the field. They were returning from a pilgrimage to the sacred Mount Kailash. They begged Nangsa for some food, but she was afraid of her husband’s sister, a nun Nyemo, who had become insanely jealous of Nangsa ever since she arrived in the household. Nangsa told the yogi he must ask the nun Nyemo’s permission. This he did, but the hard-hearted nun gave him only a volley of abuse. Despite her fears, the kind hearted Nangsa then gave the yogis a large measure of barley. The yogi blessed her and told her he was Rechung Dhakpa, the chief disciple of the renowned Milarepa. On hearing this Nangsa prostrated herself in front of the holy man.

Nyemo, the wicked nun saw all this and abused Nangsa for giving their food to dirty beggars. When Nangsa tried to explain, the nun beat her cruelly. Nyemo then rushed to her brother, telling him that not only did Nangsa give away valuable items to the beggars, she grossly misbehaved with one of the young beggars.

Dhakpa Gyaltsen was, of course, greatly incensed on hearing this and beat Nangsa without mercy. It took many months for Nangsa to recover. One day Nangsa was staring vacantly out of her bedroom window, her heart heavy with grief, when she saw a beggar and his tame monkey on the street. The beggar, who had a fine voice, sang songs describing the futility of this life and how true happiness could only be achieved through the Dharma. The songs moved Nangsa so much that she asked the beggar if he knew of any great lama or yogi who could help her. The beggar replied that she should seek the holy lama Shakya Gyaltsen who lived in the monastery of Sera Yerlung. In gratitude, she gave the beggar some turquoise and Dzi-stones from her jewellery. The old Lord Drachen saw this act of generosity and beat Nangsa furiously. That night, her heart broken, she died. Nangsa’s body was taken to a distant hill, where, according to astrologers it should be left untouched for a week.

Nangsa Wobum’s life-force was taken away for judgment. Her sins were weighed against her righteous actions, and of course the latter far out-weighed the former. Looking in his “All Revealing Mirror”, the Lord of Death saw that Nangsa Wobum was no ordinary woman but the incarnation of a pure dakini who had taken rebirth to help end the suffering of sentient beings. To allow her to achieve this, he returned Nangsa’s life-force to her body.

Understandably, everyone was astounded to see Nangsa alive, and when she told them she was a true Dhelok, or one who has returned from the dead because of one’s virtues, her husband, father and sister-in-law all begged her forgiveness and asked her to return home. She refused, saying she wanted to devote her life to the practice of Dharma. However, her resolve softened when her little son begged her to come home, and she decided to return there at least until her son had grown up.

Still she was not satisfied, and one day whilst returning from visiting her parents, she decided to grasp the opportunity and go to the monastery of the Lama Shakya Gyaltsen and practice the Dharma. On arriving at the monastery, the Lama refused to let her in, just to test her determination. Nangsa declared that without practicing Dharma, her life had no meaning and pulled out a knife to kill herself. Then the Lama knew she was serious and accepted her as his disciple.

Her husband and his family were furious that she had disappeared and when they discovered that she was at the monastery of Lama Shakya Gyaltsen, they and a large armed contingent set out to forcibly bring her back. In the battle that followed, many monks were killed and the old Lama was brought before the Lord and his son. Nangsa, up till now deep in meditation, came to the Lama’s aid, begging her husband and father-in-law to stop their fighting. However, the Lord Darchen and Dhakpa Samdup’s minds are elouded with ugly suspicions about the relationship between the old Lama and the beautiful Nangsa, and they prepared to kill the holy Lama.

But the Lama miraculously flew up into the sky and even raised the life of monks killed in the battle. Nangsa also performed some amazing miracles. The Lord Drachen and Dhakpa Samdup were astounded and they realised that Nangsa and her Lama were true enlightened beings, and they prayed to them for forgiveness. The two Lords then understood the futility of Samsaric existence and from that day on devoted their lives to the Dharma. Thus did the holy maiden, Nangsa Wobum, incarnation of Tara, come down to benefit all sentient beings.