PANG LHABSOL
SOME THOUGHTS
ON ‘PANG LHABSOL’
Worship of
Khangchendzonga and celebration of Sikkimese unity must not be clubbed together.
By Jamyang
Dorjee Chakrishar, Tibetan calligrapher and former civil servant
We have seen that there are
divergent views and explanation of the word "Pangtoe". Two main views;
the first views believes that the word 'Pang' means 'witness' and that the
Pangtoe Chham actually started as a celebration of the swearing-in of the great
blood brotherhood of Bhutias and Lepchas at Kabi Lungtsok, North Sikkim, in the
13th century, where Lord Gangs chen mzod lgna (Khangchendzonga) was
a witness.
The second view is that 'Pang
toe' has nothing to do with the celebration of blood brotherhood at Kabi
Lungtsok. It is a warrior dance performed by Pemayangtse Monastery, West
Sikkim, and later at Tsuklakhang Monastery, Gangtok, in praise of Lord Gangs
chen mzod lgna.
Prior to the coronation of the
first Chogyal Phuntsok Namgyal in 1642, Lhatsun Chenpo, the great Dzogchen
master of Vajrayana Buddhism, who opened the ‘hidden land’ of Beyul Demajong
(Sikkim) in the 17th century, composed Dralha dpangs ༼དཔངས་བསྟོད༽ stoe or prayers for Gangs Chen mzod lgna and other deities of Sikkim and
during the reign of Chogyal Chakdor Namgyal dpangs toe Chham was composed and
performed.
Let us look at the spellings of
the word in question. There are three spellings of the same pronounced in
Tibetan. 1. spang སྤང་༼རྩྭ་སྔོན་སྐྱེ་བའི་ཐང་སྟེང་༽ Spang means land covered with green pastures, or
reference as Pangri, Pang-shong 2. Dpangs. དཔངས་བསྟོད་༼མཐོ་བར་བསྟོད་པ། ༽ dpangs-stoe means great felicitation or prayer. 3.
dpang དཔང་means witness
Dra-lha spsngs-stoe དཔངས་བསྟོད་ is a regular prayer performed by the lamas of Sikkim. They based their
prayer on sbrs-sjong-gney-gsol (prayer for sacred places of Sikkim) compiled by
Taklung Gasi Rinpoche in consultation with Dilgo Khentse Rinpoche, Ja-drel
Sangye Dorjee and which is published by the Palace in 1988. Jang-gter dra-lha
dpangs-stoe 'gshen-phen-rol-pa' has the actual word spoken by Guru Padma
Sambhava as revealed by Terton Rigzen rgoe-dhem and also words written by
Lhatsun Namkha Jigme himself. Both these prayers mentioned Dra-Lha dpangs-stoe
and clearly spelt out as 'dpangs-stoe', དཔངས་བསྟོད་ , meaning great felicitation or prayer.
According to notes made by the
Burmiak Kazi bKra shis dgra 'dul gdan sa-pa from the original manuscript
preserved at Talung and appeared in 'Waddell, Buddhism,p.49' and also appeared
in 'Oracles and Demons of Tibet' by Rene De Nebesky-Wojkowitz, p217 : When
Lha-tsun-chenpo finally reached his destination (Dra-lha-gang at Dzongri), he
performed a thanksgiving ceremony to all the deities of the country for his
safe journey across the Himalaya; this tradition was annually repeated by
Sangchen Pemayangtse Monastery and became more elaborate in the course of time.
Further, this ceremony became more elaborate, until its present form, including
the performance of the mask dance, was established by Phyagrdor rnam rgyal, the
third ruler of Sikkim (1686-1717) in cooperation with the sprul sku Jigs med
dpa bo, the third re-birth of Lha-Tsun-Chenpo.
To conclude:
If we conclude
sbrs-sjong-gney-gsol, the writings of Lhatsun Chenpo himself duly compiled and
edited by by Taklung Gasi Rinpoche in consultation with Dilgo Khentse Rinpoche,
Ja-drel Sangye Dorjee as authentic then the spelling of the word is དཔངས་བསྟོད་dpangs stoe (great prayer) and not དཔང་བསྟོད་dpang toe (witness prayer)
I have not seen any reference
where Chogyal Chakdor Namgyal decided to perform Pang Lhabsol celebrating the blood
brotherhood pact at Kabi, an event that happened six generations ago. I am not
ruling out completely the non-existence of such source. If Pang Lhabsol was
meant to celebrate the great historical brotherhood pact then some references
must be mentioned in the dpangs stoe cham yik or the text of the chhams (dance),
which I learnt does not exist.
Another interesting tradition is the arrival
of a Mun or Bong-thing, a day preceding the Pang Lhabsol dance to the Palace.
The Bong-thing goes into trance and possessed by the spirit of Thekong Thek,
reminds the Chogyal of the great blood brotherhood pact and approaches the
Chogyal for the fault his ancestors had committed as alleged by the Lepchas.
The Chogyal has to assure the welfare of the Lepchas and request the spirit for
the success of the forthcoming dance.
Research needs to be done on whether the
appearance of the Bong-thing preceding Pang Lhabsol started during the time of
Chogyal Chakdor Namgyal and on whether the Bong-thing commanded the Chogyal to
perform Pang Lhabsol to celebrate the brotherhood pact.
My opinion: All said and
done, if the composer of dPangs sToe or Pang Lhabsol Chham was to celebrate the
unity of the Bhutia and Lepcha or appeasing the protecting deities for
prosperity and unity of the people, the intellectuals of the present generation
must collectively work to establish the fact to achieve the best purpose for
which Pang Lhabsol was aimed and not pass on the confusion to the next
generation.
The division of opinion will
further weaken the communities which are already in minority. The swearing-in
of blood brotherhood of Bhutias and Lepchas at Kabi Lungtsok between Thekong Thek,
the Lepcha chief, and Gya Bum sa, the Bhutia leader, was a historic event.
Naturally, as a tribal tradition, such a big event must have happened by
swearing-in or putting as a witness to the highest revered object of the
country, which is Lord Gangs-chen-mzod-lnga. Therefore, there is, I think no
dispute in this theory. The dispute is when we try to link this great
historical event to the dpangs- stoe Chham during spangs Lha- sol.
Kabi Lungtsok event plays a
vital role in the restoration of pride and unity of the Bhutias and Lepchas.
This historical brotherhood pact is of great significance, a binding factor
between the two communities and giving a religious colour to it actually lessens
its importance. This day deserves a separate national honor, depicting the
unbroken lineage of 800 years of peaceful coexistence of Sikkimese people which
is unique to Sikkim.
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