Omba Nye: Taktsang of East

The great lotus born is an unforgettable figure who propagated and founded Tibetan Buddhism; Vajrayana Buddhism in Bhutan. Guru Rinpoche’s deeds are vastly profound that left many lasting impressions. One is during 8^th century, when King Sindhu Raja of Bumthang invited Guru Rinpoche to visit Bhutan. Buddhism thereafter flourished to every far flung places of the country and the blessed places are considered to be the manifestation of Guru's body, speech, mind, wisdom and secret activities.

Omba is one untouched sacred site of Guru Rinpoche from many holy sites  because of the district’s remoteness. It is located towards northern Trashi Yangtse and takes two hours uphill climb from Kheni or there is another two hours route from Tsangphuchen. The mansion is magnificently pinnacled on rocky cliff giving similar view and uncanny resemblance to Paro Taktsang and people often call it as Taktsang of east. Omba Nye derives its name from letter ‘Om’, an inscription on holy stone surface before getting into the main holy site and believed to have more than hundred inscriptions on the same rock. Omba was initially discovered as sacred holy site of Guru Padmasambhava by Guru Choewang from Kurtoe Ngalamdung. Although no existing details are prevalent about the sacred site, local people believe that Guru Rinpoche blessed the site after his visit to Gomphu Kora and Gongza. Dating back to the oral history, Omba Nye is the epithet of body, Aja in Mongar for speech, Hungrel in Paro Hung for mind, Khenpajong for wisdom and Singye Dzong for secret activities. History has it say that Guru Rinpoche visited the site as per the prophecy and merely following his visions to subdue a snake demon, Phurba Tashi who then said to have tormented community of people. With all his wits, Guru furiously rode on a pony and subdued a demon. Guru Rinpoche meditated for two months in a cave at Om Bha and then headed to Aja Nye in Mongar. At the site, Guru Rinpoche concealed many treasures with the hope to flourish his doctrine and benefit future people. Omba is punctuated with treasures viz. imprints of stupas on the rocks, Guru’s treasure box, Rinchen Terzoed (sacred holy book), Guru’s walking staff and many more Neys are said to have remained unexplored because of scant information and also due to misplacement of Ney Yig. Annually, sacred site attracts hundreds of pilgrims and tourists. People visiting the site have profound advantage to cleanse sins and accumulate countless merits.

Ney Chen Rigsum Goenpa

 

 View of Rigsum Goenpa (PC: Tashi Yangtse Bumdelling Rigsum Gonpa Goenzin Dratshang)

Rigsum monastery is picturesquely perched on an idyllic peak at an altitude of about 2,500-3,000 meters above sea level. Journey towards monastery takes about three hours along the mountain trail from Dungzam, nearest Bumdeling road point. The trail is broad, trekkers would need to cross many creeks, and encounter slender bamboo shoot along the way towards monastery. The monastery is revered for its exquisite murals of Zaedja Pagsam Thishing (history of 108 lord Buddha) which is preserved at Lhakhang Wogma (lower monastery), artifacts and sacred history. The views from the monastery is spectacular whereby one would see other Himalayan mountain ranges afar.

According to the written history by lam Kezang Chhophel (former principal of Rigney Institute, Trashi Yangtse), the monastery was initially built by lama Tshering Gyamtsho in 18^th century. Lama Tshering Gyamtsho was close disciple of 9^th Je Khenpo Sacha Rinchhen who was prophesized to explore sacred site of Guru Rinpoche. He spent three months meditating in a cave where now Rinchengang Lhakhang exists near Yangtse Dzong. In his vision, Yongla deities and Ge-Nyen advised Lama to venture to Pemaling. He arrived at Pemaling located at northeast Trashi Yangtse and there his eye was caught by the odd figures near the cave at present Rigsum Goenpa. The place had trinity imprints so-called Rigsum Goenpo which means ‘Lords of the Three Families’ and refers to enlightened deity of Manjushri, Vajrapani and Avalokiteshvara. Lama coaxed the guardian deity of the cave, Goenyen Phaenbu and later built a small hermitage.

Rigsum Goenpa Lama

The monastery was succeeded by his nephew, lama Jangchub Gyeltshen soon after the death of Lama Tshering Gyamtsho. Lama Jangchub Gyeltshen renovated and extended the Lhakhang Wogma (lower monastery) with mural paintings all over the wall. He played vital role in taking care of the monastery and spreading Buddhism until his last breath. The monastery was then under the charge of Lama Ngawang Loday, nephew of Lama Jangchub Gyeltshen. Later lama Ngawang Loday was ordained as 3^rd abbot of Rigsum goenpa by His Holiness Yonten Thaye, the 13^th Je Khenpo who was en route to Tsari Rongkor (mountain pilgrimage) in Arunachal Pradesh, India. Lama further extended the monastery, brought the Jowo Shakya Muni (Buddha as prince) statues from Punakha Dzong, installed sacred artifacts, hundred volumes of Buddhist scriptures and eight enlightening stupas of lord Buddha. Jowo statue is the replica of the one in Lhasa, in Tibet sculptured by renowned Nepalese sculptor named Lhazo Pentsa.  It is said that the 5^th abbot, Lama Shacha Gyalpo witnessed the statue speak and thereafter originated its name as Jowo Sung-Joen (Jowo that spoke). The monastery was renovated in 2004 affiliated by Royal Government of Bhutan and instituted traditional religious school catering about 50 monks. 

Chorten Kora

 

PC: Trashi Yangtse (Facebook page)

Chorten meaning an object of worship said to have built during the time of Buddha in 2500 years ago. Different chortens were built along the haunted places particularly to subjugate malevolent forces, expand well beings or as part of funeral rites. Those figures have played great importance to flourish Buddhism and align people with sublime harmony of nature.

The beautiful white pearl known as Chorten kora situated below Trashi Yangtse town adjacent to the confluence of swift flowing Khulongchu plays an instrumental role in the district’s history. An archetypical stupa gives indefinable physical landscapes that has differing feature from the commonest structures of ordinary chortens in Bhutan. Multitude of spiritual festivals of eastern region are performed at the pristine site during auspicious days led by highly learned Buddhist masters. As graceful as the place garlanded by beatific lane around and exquisite sound from meandering Khulongchu gives overall sense of ephemeral enlightenment. Journey from Trashigang towards Chorten kora takes about two-hour drive and pilgrims cross yet another revered site, Gomphu kora (sacred holy site of Guru Rinpoche) en route to Trashi Yangtse.

The pristine stupa is associated to 4^th Rigsum Goenpa (monastery) lama, lam Ngawang Loday. He constructed a replica of Nepalese Bodhanath stupa in memory of his late uncle lama Jangchub Gyeltshen. The place where the stupa stands at present day was engulfed by demons and many people lost their lives. Local people requested Rigsum lama to pacify all malevolent forces. The stupa was then constructed corresponding to the request made by people after he returned from Nepal.

According to the written history by lam Kezang, former principal of Zorig Chugsum in Trashi Yangtse, lama Ngawang Loday along with his close friend lama Zangpo from Tawang (Arunachal Pradesh) toured Nepal. They experienced blissful moment and was awe-inspired upon visiting the prominent Bodhanath stupa popularly known as Jarungkhashor (Jarung ‘can be done’, Khashor ‘agreed’ in Tibetan language). They decided to build similar stupa in their respective region and returned with a model of stupa carved on a radish respectively.  As committed lama Ngawang Loday chose to construct a stupa at Trashi Yangtse hamlet near Khulongchu because the site was believed to be a common hibernating place for demons. The construction of stupa was helped by his close disciples and devotees from eastern region which took about 12 years to complete the work. He named it as Deurong chorten which literally means Due ‘demon’ and rong ‘creek’ in Dzala kha. However, with the gradual passage of time, the site has now gained its popularity as chorten kora.

History has it say that later people had tough time mounting stone pinnacle onto the stupa. Lama Shacha Gyalpo from Punakha, one of the highly learned lamas of Rigsum Goenpa came to the rescue and within no time he placed the pinnacle on top of the stupa. Another similar amazing incident happened when people were left with no choice but to seek help from Lama Sacha Gyalpo to bring down the pinnacle for renovation work. Lama Sacha Gyalpo performed secret rituals and the stone pinnacle was automatically brought down at night. The natural stone carved pinnacle is still visible near the stupa.

Chorten kora though represent revered Nepalese Bodhanath stupa, lama could not construct same chorten of Bodhanath because the radish underwent physical changes. The actual structure was tarnished owing to lama’s prolonged return trip. Therefore, the stupa still exists in its indigenous form which people hold with high regard. The stupa was consecrated by His Holiness Je Yonten Thaye during his second trip to Trashi Yangtse. Thereafter, evils living in that hamlet were vanquished and subsequently people in the community had harmonious life. At the same time, lama Zangpo constructed another stupa at Pangchanang hamlet in Tawang and the stupa was named as Gorzam chorten.  

While the construction of chorten reached at dome, a pious eight years old dakini (witch) is believed to have sacrificed her life to help all beings alleviate pains and she voluntarily entombed into the stupa along with an ox. Every year, people of Tawang frequent to Trashi Yangtse on 15^th day of first lunar month to pay gratitude to their lady and the festival is known as Dakpa kora. Local people say that on auspicious days, fortunate hear a mooing sound if listened carefully through small openings. As per oral narratives, demons are believed to be living in an overhanging cliff at the banks of Khulongchu just opposite to Chorten. They even tried to bring chorten under their kingdom but a pair of furious Buddha’s eyes facing towards the cliff and the sacredness of the chorten suppressed their act. That is why one can still see the cupola being inclined towards the direction of cliff.

The stupa underwent refurbishment which was supported by Royal Government of Bhutan. Visitors may now witness new sertog (golden cupola), stone-slab roof, enclosure and prayer wheels around which was initiated by Dzongkhag administration of Trashi Yangtse. People who could not visit Bodhanath stupa in Nepal can visit Chorten kora to receive blessings and have a glimpse of it.

Urka Bangla-Yangtsepa Chili

 

Bhutanese have undying affair with chili despite the fact that chilies are spicy in nature. Every cuisine will have invariable amounts of chili as chili forms the main recipe to most Bhutanese meals, without which the dish becomes incomplete. In olden days when there was no heating appliances like we have at present days, eating spicy dishes especially the chili helped people to keep themselves warm during the cold weather. Since the culture of eating chili is predominant in Bhutanese diet, children at young age are trained to eat spicy food.  

Trashi Yangtse district celebrates uniqueness by preserving its sacred culture and traditions. Even though it is nestled in far flung corner of the country, its culture has definitely remained unaffected from any external influence. The tiny district has a flair for Urka Bangala (Yangtsepa chili), traditional chili variety specific to Yangtse. Fleshly green or red chili is found in upper part of Yangtse; Bumdeling and Womanang village. The chili got its name as ‘Urka’ after resembling the shape of a horse bag (tsampa). 

It has a shape similar to capsicum and almost gives pungent taste with moderate hotness. Urka Bangala is larger in size and is considered as one of the most unique species of chilies in Bhutan as it is not grown any where else in the country. The other species of chili generally grown in Yangtse is termed as Yangtsepa ema but the Urka Bangala is known as real Yangtsepa ema.

People nowadays cultivate Urka Bangala at large scale and has become one primary cash crop unlike past days. Urka Bangala is popularly cultivated in the villages of Womanang and part of Bumdeling. Its growing season starts from pre-monsoon and lasts till the end of autumn.

During peak season the local markets are flooded with wide range of Urka Bangala in different shapes, sizes and colors. The per kg market price for green Urka costs nu.60-70, red Urka costs around nu.70-100 and during the off season, dried Urka costs around nu.1500-2000. 

As eating chilies are well rooted in Bhutanese culture, Urka Bangala is a good staple for chili cheese stew widely known as Ema Datshi, national dish of Bhutan. To further preserve the product, Urka Bangala Production Group was formed by locals in 2018 supported by Dzongkhag Agriculture Office and the group generated hefty amount of income. 

Tsenkharla Dzong

 Ruins of Tsenkhar Dzong 

Historical Account about Jamkhar

 Why Jamkhar?

View of Jamkhar village (PC: Karma T Rinzin)

Jamkhar is a rapidly developing village and stands out as one separate Gewog from eight Gewogs in Trashi Yangtse. Situated on a sloppy ridge, it is 8km drive from the Trashi Yangtse-Trashigang highway. Farming is the main source of livelihood to majority of inhabitants and Jamkhar people especially women are known for weaving Bura (silk) fabrics which are said to be much prized art. Combined with legend, yet the origin of place’s name has had remained unknown even too many people.  

Helmsman and few living grandparents of Jamkhar narrates an old-age account on the origin of name, ‘Jamkhar’. A brave person named Kochi (tax collector) was living at Dungro at foot of Jamkhar village. One day, Tibetan prince Lhasey Tsangma traveled from western (Paro) towards eastern Bhutan (Trashigang) and finally upon his arrival at nameless village, a group of people received him. People in that place were in dire need of king to lead them and more so, the hamlet was neither exposed to Buddhism nor had religious abbot. Since prince Tsangma appeared to be physically appealing, people requested him to be their king. He accepted their plea but with one condition, to build a Khar (fortress) as his residence. To his response people replied, “Jam la” (it is easy) and with great ease people had built a house for Tibetan prince and eventually the place got its name as ‘Jamkhar’ which literally means Jam- ‘easy’ and Khar- ‘fortress’ in Tshangla. Within no time a fortress was built with immense ease, although the work was laborious. After prince assumed as their king, he ruled with justice and compassion, and upheld the principle of Buddhism. It is said that the village and the people living under his reign prospered like never before. 

Pudendum of Legendary Nangkhar Ama

 Baga of Nangkhar Ama

Bhutan’s rich oral tradition had always thrived albeit indelible pursuits from trajectory of modern evolution. In fact, oral history had played an instrumental role in cascading intriguing tales and unraveling series of folklore. Even a tree or rock rattles serenading varied versions of tales which people believe as an unforgiving dogma. On other hand such traditions are often deemed as sheer Bhutanese myth.

Travelers would embark strange natural objects or make unbelievable discoveries while traversing into adventurous places in Bhutan. Amid enchanting journey towards Trashi Yangtse, a clear fissure on the cliff across Drangme chu at Jamkhar is what fascinates passerby. The cliff opposite to Jamkhar village has a crack resembling female pudendum and is associated to Nangkhar Ama’s pudendum. Intimidating versions of tales about the cliff still maneuvers the folks residing nearby but none ascertained on the authenticity of the existing tales.

One account of tale narrates, Nangkhar Ama who resided in Nangkhar village was believed to be only beautiful woman in the region with charming feminist. She possessed secret elixir and anyone seeing her would instantly fill with a passionate lust. Although she was married to one of the wealthy men in the area called Nangkhar Khochi, her greed towards materialistic accumulation enslaved her to entangle in an extra matrimonial affair with Dungro Khochi. He is another wealthy man from neighboring village, Dungro which is just above the Jamkhardrang Bailey Bridge sited at Trashigang-Trashi Yangtse border.  Dungro Khochi was lust driven man. He would not dare disposing his valuable assets to lure women and even believed to have affairs with multitude of women.

Nangkhar Ama coincidentally met with Dungro Khochi who were both desperate into wealth and lust. Over time, their love grew stronger and frequent meetings has become a regular chore. Avoiding public gaze, they secretly met inside the nearby cave of Maentsanlung which lies opposite to Nangkhar village.  The cave displays the scene where the lady of Nangkhar received her ornaments and Dungro Khochi have his lust satisfied. Nangkhar Khochi felt suspicious seeing those expensive ornaments after years of his wife’s extra marital affair with Dungro Khochi. Nangkhar Khochi was displeased hearing the news and both Khochis prepared to fight for Nangkhar Ama since none could sacrifice Nangkhar Ama. The inevitable battle would eventually be disastrous to both the villages and to avert the possible wars, Nangkhar Ama was brave enough to decide not to malign herself the root cause of battle. Therefore, she removed her pudendum; the root cause of conflict and hurled it across the mighty Drangmechu. The flying pudendum landed on the cliff with big ‘Thud!’ to opposite side of swift flowing river bank. The cliff bore an impression of Nangkhar Ama’s pudendum since then. Her bravery sparked off the possible war between two Khochis which would otherwise have brought excruciating sufferings to whole village.  Nowadays people still stereotype the legend and widely misinterpreted the indigenous folklore. With the onset of monsoon season, water trickles down the vaginal opening and legends jokingly share that during that time the women of Jamkhar become unfaithful to their husband for material gains or become easy to lure. However, it is perhaps be apt to mention that there is no ordinary history recorded on such incident and the pranks continues at present day.

There is another oral account, during the time where numerous battles were raging among the giants of Tibet and Bhutan mainly competing their physical strength and intellectual capacity.  Legends has it that Tibetan giant had sent a sack of wheat to count by Bhutanese giant. Bhutanese giant completed the challenge after taking painstaking hours of time. Bhutanese giant in response sent a sack of buckwheat to count but the Tibetan giant failed to count thereupon lost to Bhutanese giant. Tibetan giant could no longer resist the defeat, so he sent coiled sheep horn to be uncoiled and make it straight. Bhutanese giant was perhaps happy and easily straightened after boiling the horn in hot water for prolonged time. In return the Bhutanese giant sent coiled guard to uncoil by Tibetan giant. Despite his repeated attempts the gourd broke into pieces and again had to accept miserable defeat. The Tibetan giant was really frustrated by several defeats and made a call for physical challenge. Accepting the challenge, Bhutanese giant invited Tibetan giant to visit Bhutan. His itinerary in the journey to Bhutan included to travel via Khamdang to Jamkhar direction. Tibetan giant requested a reception to be prepared accordingly to his itinerary. Khamdang Ama was supposed to prepare arrangements but she failed to do her duty. Frustrated Tibetan giant uprooted all the trees in Khamdang area and owing to that reason, Khamdang region is still barren at present days.

Next subsequent reception was to be prepared at Jamkhar by Nangkhar Ama but she too refused the task instead she was taking shower while Tibetan giant reached Jamkhar. He furiously rushed towards Nangkhar Ama upon seeing not a single reception made on the way and ripped out her pudendum. The pudendum was then flung it across the river and landed on the rock symbolizing Nangkhar Ama’s disrespectful act to the giant.

The pudendum cliff served as clock tower to the people of Jamkhar especially Nangkhar before the advent of watch or clock. If there is a shadow dawned on the pudendum cliff, workers disperse for lunch break. People prank with casual statement that if the sun directly beams on the pudendum means time for lunch break.