For Love or Religion?

Another Look at a 'Love Song' by the Sixth Dalai Lama

By Dan Martin, Bloomington

In the 1985 issue of Zeitsehrift der Deutschen Morgeniändischen

GeseUschaft, Dieter M. Back gave a very detailed and thoughtful

interpretation of a six line 'love song' ofthe Sixth Dalai LamaTshangs-

dbyangs-rgya-mtsho (1863-1706 A.D.).' The aim of these short notes is

not so much to defend an altemative interpretation against that of

Back, but rather to point out some interesting facts, for the most part

entirely neglected by previous translators (with the probable exception

of Dhondup^), facts which, if known, could render the paths of future
translators and interpreters much smoother. Back has rendered my

own way smoother by supplying a fairly complete bibliography on this

subject. I urge the readers of these pages to consult Back's article as

background to the following considerations.* Following Back, I will
analyze the six lines of the song a line (or two) at a time.

[1] Dag-pa Shel Ri gwangs-chu,

'Water [from] the glacier [of] Dag-pa Shel Ri':

Back asks the question if, as Dhondup evidently understood, dagpa

shel ri is the name of a particular place. It is. A photograph ofthis moun¬

tain, "Takpa Siri," is found in a biography of the botanical explorers

Frank Ludlow and George Sherriff.* This is a "holy" mountain

indeed. It is a moimtain once venerated through lengthy circumambula-

' Back: Zu einem Gedicht des VI. Dalailama. In: ZDMG 135 (1985) pp. 319-
329.

^ Bibliograpfiical particulars not provided in this paper may be found in

Back.

' The Wylie system for transliterating Tibetan will be used.

* H. Fletcher: A Quest of Flowers. Edinburgh 1975 p. 84. (See also the use¬
ful map of the Tsari area, including Takpa Siri, on p. 87.) Note the Takpashiri
described in F. M. Bailey: Exploration on the Tsangpo or Upper Brahmaputra. In:
The Scottish Geographical Magazme 30 (1914) p. 578.
350 Dan Martin

tions by innumerable Tibetan pilgrims. The holy ground as a whole is

famed under the name of Tsari (Rtsa-ri). Tsari is located in south¬

eastem Tibet on the upper reaches ofthe Subansiri River which empties
into the Brahmaputra River in Assam. There are numerous mentions of
Tsari in the literature.*

For future interpreters of this poem, the rather sporadic notices of

foreign travellers and scholars will naturally be of less interest than

Tibetan language sources. We are fortunate to have available to us two

lengthy guidebooks to the land of Tsari. One is by the wellknown scho¬

lar, historian and tantric adept, the Fourth 'Bmg-chen Padma-dkar-po

(1527-1592 A.D..)" and another by the Eighth 'Bmg-chen Kun-gzigs-
chos-kyi-snang-ba (1768-1822 A.D.).' Since Padma-dkar-po's guide¬
book preceded the love songs by over a hundred years, it may be consi¬
dered as a most important source of clues for unravelling the Dalai
Lama's intentions.

Dag-pa Shel Ri, a name which may be translated 'Mountain of Crystal

Purity', appears several times in Padma-dkar-po's guidebook.* Once it

is described in a statement attributed to the seventh century Tibetan

Emperor Srong-btsan Sgam-po*:

° A. Lamb: The McMahon Line. London 1966 vol. 1 pp. 321-3, 537. R.
Nebesky-Wojkowitz: Oracles and Demons of Tibet. The Hague 1956 pp. 222,
406. 1. Desideri: An Account of Tibet. Ed. by F. de Filippi. London 1932
pp. 143-4. A. Laroe-Blondeau: Les pelerinages tibetains, contained in: Les
pelerinages. Paris 1960. (Sources orientales. 3.) pp. 210-11. Many other refer¬
ences to Tsari have been made by non-native scholars of things Tibetan.
° Text entitled Gnas-chen Tsä-ri-tra'i Ngo-mtshar Snang-ba Pad Dkar Legs-
bshad. In: Padma-dkar-po: Collected Works (Gsung-'bum) . DarjeeUng 1973-1-
vol. 4 pp. 207-280. This work is henceforth referred to as PK. It was composed
between 1567 and 1574, as may be leamed from his autobiography; see Padma-
dkar-po (1973) vol. 3 p. 595, line 6.
' See Rtsa-ri Gnas Bshad Rgyas-par Bshad-paH Le'u, contained in Rare Tibe¬
tan Texts from Nepal. Dolanji 1973 vol. 4 pp. 207-280. This work is henceforth
referred to as KZ 1. Another edition ofthis same text is found in Kun-gzigs-chos-
kyi-snang-va: Collected Works. Rewalsar 1985 vol. 4 pp. 15-73, but under the dif¬
ferent title Tsd-ri-tra Ye-shes-kyi 'Khor-lo'i Gnas-kyi Ngo-mtshar Cha-shas Tsam
Gsal-bar Brjod-pa'i Yi-ge Skal-ldan Dga' Bskyed Dad-pa'i Nyin-byed 'Char-ba. A
second, shorter work by the same author on Tsari is found in his Collected Works
vol. 2 pp. 169-194. This second work will be referred to as KZ 2. An earlier
work by Glo-bo Mkhan-chen Bsod-nams-lhun-gmb (1420-1489) in eight folios
entitled Tswa-ri dang De-wi-ko-fa'i Yul-gyi Dgag-sgrub is unfortunately not
avaUable.

* PK, pp. 214, 216.

« PK p. 220.
 For Love or Religion? 351

[In its] secret [aspect], the Glacier Mountain of Crystal Purity'" naturally
takes the shape of a ritual flask." Furthermore, it is as has been said, a
great chorten of self-produced and naturally obtained blessing.

Kun-gzigs-chos-kyi-snang-ba wrote'^ :

The heart of hearts of this holy place Tsä-ri-tra" is Crystal Purity

Mountain.'* This great chorten'* ofthe dharma-käyaia outwardly a glacier
mountain in the shape ofthe heart.'° Inwardly, it is in the self-produced and
naturally-arrived-at shape of the 'auspicious many-door'" chorten . . .
Skyob-pa Rin-po-che'* said, "This special object of devotion. Crystal Moun¬
tain,'^ is made out of precious crystal. Its shape is that ofa great chorten. In
the upper part the Lama and tutelary deities live. In the middle part the
Buddhas of past, present and future live. To its sides live däka and dökirf,i.
Its environs constitute a Divine Mansion."

[2] klu-bdud-rdo-rje'i zil-pa,

'dewdrop[8] ofthe klu-bdud-rdo-rje [lierb]':

In part of his long description of Chikchar,^' a small town in the

middle of the Tsari valley and at the foot of Dag-pa Shel Ri, Padma-
dkar-po^^ describes a white hill made of the rock cong-zhiP He is here
citing the Guidebook of Mitra[yoginf*:

'" Dag-pa Shel-gyi Gangs-ri. Note also the short eulogy of this mountain in
Padma-dkar-po (1973) vol. 4 p. 75.
" Bum-pa. Sanskrit, kalasa. This may refer as weh to the rounded 'pot'
shaped part of the chorten (stüpa).
'2 KZ 1 pp. 30-31.
'* = Tsari.

'^ Dag-pa Shel-gjn Ri-bo.

'* The word used is mckod-sdong.
Tsitta. Tibetan transliteration of Sanskrit citta.

" Bkra-shis sgo-mang.

" This refers to 'Jig-rten-mgon-po (1143-1217 A.D.), the founder ofthe 'Bri-
gung lineage of the Bka'-brgjrud-pa school. He is often called 'Bri-gung Skyob-
pa.
Shel Ri.

^" Khor-yug.
^' Tibetan spelling, Cig-car. The name means 'sudden'.
" PKpp. 229 flf.
Cong-zhi is a necessary ingredient in many alchemical (bcud-len) recipes. A
kind of calcite?

^* Mi-tra Lam-yig. Mitrayogin, an Indian-bom disciple of Tilopa, said to have

visited Tibet in the beginning of the thirteenth century. I have not so far been
able to trace the source ofthis citation. Perhaps it is to be found in one ofthe ver¬
sions of his biography.
 352 Dan Martin

On the eastem side [of this hill] is a patch [? gle-ma] of black aconite.^*
Among these thickets is a substance of paranormal powers [dngos-grub, =
siddhi] called 'black näga-demon' [klu-bdud nag-po]. In the three winter

Bong-nga nag-po. This black aconite may be identical to the Aconitum lon-
gipedicellatum found by Ludlow and Sherriff in the Tsari valley at Chösam
(Chos-zam) , a town in the higher part of the valley from Chikchar — "A most
striking plant with its long lax inflorescence of blue-violet flowers on slender
arching pedicels." Fletcher p. 122.
There is a traditional style botanical drawing of klu-bdud-rdo-rje in 'Jam-
dpal-rdo-r JE : An Mustrated Tibeto-Mongolian Materia Medica of Ayurveda. New
Delhi 1971 p. 20 I.A modem style botanical drawing is found in Mdo Dbus Mtho
Sgang Sman Ris Gsal-ba'i Me-long. Sining 1980 vol. 1 p. 41, and another draw¬
ing ofa 'lesser' (dman-pa) klu-bdud-rdo-rje as well (vol. 2 p. 29). In the classical
Tibetan herbal attributed to Santigarbha, an Indian teacher of the late eighth
century, we find a description of klu-bdud nag-po dar-ya-kan. [For dar-ya-kan, a
cognate of 'theriac', see C. Beckvwth: Tibetan Treacle — A Note on Theriac. In:
The Tibet Society BuUetin 15 (1980) pp. 49-51.] This eighth century (?) herbal,
commonly cited as 'Khrungs-dpe ('botanicar), is available to us in at least four
manuscript reprints. For the following translation, I have based myself on two
versions: 1) Gso Spy ad [= Dpy ad] Sngo Sbyor Tshogs-kyi Man-ngag Rin-chen
'Khrungs-dpe Bstan-pa [KP 1]. Leh 1974 pp. 32 flf. 2) Rin-chen 'Khrungs-dpe [KP
3]. In: Bod-kyi Sngo Sman [= Four Treatises on the Principle and Practice of Tibe¬
tan Medicine]. Dharamsala 1980 pp. 252 ff. KI^l caUs this herb klu-drug nag-po
da-rya-kan, while KP I calls it klu-'dul nag-po dar-ya-kan.

Growing on the sides of dark rocks,

this is a medicine rare in the world
(Jambudvipa).
Leaves — swoUen. Roots — white.
Flowers — red, yellow, white and blue
growing together unpredictably.
It grows in cool clay {rdza).
The flowers, whether white or blue,
have incalculable virtues.

It seems that the klu-bdud nag-po of Padma-dkar-po's work should be identi¬

fied with klu-bdud-rdo-rje, or a particular variety of the same. This becomes clear
in the quote from KZ I translated on the foUowing pages. See as weU Go-'jo
Dbang-'dus: Bod Gangs-can-pa'i Gso-ba Rig-pa'i Dpal-ldan Rgyud-bzhi sogs-kyi
Brda' dang Dka' Gnad 'Ga'-zhig Bkrol-ba Sngon-byon Mkhas-pa'i Gsung Rgyun
G.yu-thog Dgongs Rgyan [henceforth DD]. Peking 1982 p. 18, where klu-bdud-
rdo-rje is said to be a general name for the two medicinal herbs 'white' {dkar-po)
klu-bdud and 'black' (nag-po) klu-bdud. Rin-chen-gling-pa [= Ratna-ghng-pa,
1403-1479] is cited in explanation for the name: it is like a precious diamond
(rdo-rje) as an opponent force, or 'demon' (bdud), against diseases caused by nä¬
gas (klu) and other spirits. F. Meyer: Gso-ba Rig-pa — Le systeme medical tibe¬
tain. Paris 1981 p. 173, identifies klu-bdud-rdo-rje as Codonopsis convolvulacea.
[For a photograph ofthis plant, see Fletcher p. 342.] These sources place us
in a position to fundamentally agree with the identification made by Back
p. 323.
 For Love or Religion? 353

months it stays in the roots and is called pri-ta-sa-'dzin. When it stays in

the leaves during the three spring months it is called sngo 'od-ldanP When
it stays in the flowers in the three summer months it is called sindha-sa-
'bru,}^ Its root is like a turnip. Its leaves are lotus-like. Its flower is like a bell
with a crossed vajra inside. Its color is blue with darkish spots. The fruit is
three-sided like buckwheat. It grows on rigid stalks. It faces the east glacier.
The openings of the flowers follow the sun. In the evenings it gives off
sparks. If one touches it with the hands, it itches and bums. If you put it in
water there is a kind of sound.^^ Hence it is called 'water boUing herb'.*" If
game animals cmsh it, its smell comes out and yellow mushrooms"' appear.
It is also known as the 'element disturbing herb'.'^ Its vapors alone wiU
tame a horse or camel. The demigods, the eight types of spirits and so forth
cannot go near it. When the hand covers it a hot sharp pain comes. When
snow falls, it can melt like snow on a hot rock. All ants and worms pile up
around it dead. If cut, a kind of thick yogurt comes out, like the herb thar-
nu.'^ When such a substance arrives, black leprosy,*'' even when pustules
have developed, is cured by simply ingesting it. As soon as they sense its
odor, nägas mn away. The slightest taste of it makes the nägas faint and by
eating it they can die. In the case of any of its four parts — the roots, leaves,
flowers or fmits — the body suddenly whitens like a snake changing its
skin. It is possible to become a Knowledge Holder of Life;** the body whit-

" Sngo 'od-ldan is another name for the herb rtag-tu ngu {DD pp. 543-4). A
botanical drawing may be found in 'Jam-dral-rdo-rje p. 191, illus. B. Accord¬
ing to Das pp. 533-4, "n. of a medicinal flower on which dew is formed at all
times on account of which it is said to be always in tears. It grows on high alti¬
tudes in Tsari the most easterly district of Central Tibet." See Padma-dkar-pi
(1973) vol. 4 p. 14: "sngo 'od-ldan-gyi bcud-len lo gsum mdzad" — 'For three
years he [lived by] extracting the essence of sngo 'od-ldan. '

The preceding passage, as I understand it, is a rather poetic way of naming

the four medically active parts of the plant. Three of these names could not be
found, so far, in the medical hterature.

Is the swa-ring-gi of the text meant to represent the Sanskrit word sva-
rängal
*" Sngo chu khol.
*' Here I read ser-sha for ser-bshar.

*^ Sngo 'byung-ba 'khrugs-byed.

** A botanical drawing of thar-nu is found in 'Jam-dpal-rdo-rje p. 149 and,
inSEMiCHOv (ed.): Glang thabs {Acute Diseases of the Abdominal Cavity) andtheir
Correction in Tibetan Medicine. 1981. (Tibetan Medicine Series. 4.) p. 65, a parti¬
cular type called rgyal-blon thar-nu is identified as "Euphorbia sp." This herb
has an endless list of epithets, among them being 'yogurt dripping breast' {nu
zho 'dzag) and 'milk dripping lady' ('o 'dzag btsun-nw).
*■* Mdze nag. Leprosy (mdze) is believed to be caused by the disturbance of
näga spirits — Das p. 1050.
** Tshe-yi Rig-'dzin. In general, this would refer to those ancient sages who
were able, through spiritual and alchemical {bcud-len) methods, to extend their
life-spans indefinitely.
354 Dan Mabtin

ens like cotton wool and one can fly like a bird in the sky. One does not sink
in water, is free from diseases of the four elements and brings everjrthing
under ones influence. Various ordinary paranormal powers come and the
supreme paranormal power is quickly obtained. The emanation king Srong-
btsan Sgam-po"* said, "As it is the highest of herbs, it is called 'supreme
herb'."' As no other herb is its superior, it is cahed 'superior herb'.""'

Kun-bzang-chos-kyi-snang-ba*' summarizes this same citation from

the Guidebook of Mitra[yogin], adding the following very important

observations.

The Guidebook says that the 'supreme herb""" klu-bdud-rdo-rje, said to have
immeasurable virtues such as being able to cure black leprosy even when
there are pustules and getting the common paranormal powers, exists in
this very place.

And, on the following page, he adds.

When one drinks the dewdrops*' ofthe 'supreme herb',*^ blessings come.

In the 1820 edition of the 'Dzam-gling Rgyas Bshad, the Btsan-po

Nomonhan says.

There [in Tsari] is the herb called klu-bdud-rdo-rje; having gone to that part
[?], one WÜ1 be liberated from sarnsära and the durgati.*^

[3] bdud-rtsi sman-gyi phab-rgyun,

'barm of medicinal elixir':

Here the word phab-rgyun does mean a sort of barm or 'ferment' (the

noun), a yeast starter used in making beer, although metaphorical

"° Seventh century Tibetan emperor, as in note 9, above.

"' Rtswa-mchog. This is also the Tibetan name for Kusinagara, the place
where Säkyamuni Buddha died, as weh as hiia grass, although here I have pre¬
ferred the literal meaning.
"* Rtswa-gong.
"' 7 p. 26.
*° Rtsa-mchog.
*' Please note that the word used is zil-pa!
*^ Rtsa-mchog.
■*" Btsan-po Nomonhan 'Jam-dpal-chos-kyi-bstan-'dzin-'phrin-las: 'Dzam-
gling Rgyas Bshad. Gangtok 1981 p. 199: der rtsa klu-bdud-rdo-rje zer-ba yod-pa
de khar song tshad 'khor-ba dang ngan-song-las thar yong zer/. Compare
T. Wylie: The Geography of Tibet Aceording to the 'Dzam-gling-rgyas-bshad.
Rome 1962 p. 95. Durgati (ngan-song) means the three undesireable types of
rebirth in hell, animal and hungry ghost realms.
 For Love or Religion? 355

usages of this word in tantric, alchemical and other Tibetan religious

contexts are certainly known.**

Back wants very much to see the ordinary enjoyment of a good beer
behind this line, but the beer, particularly in similar contexts in Tibetan

literature, often does stand as a metaphor of the yogically or alchemi-

cally achieved elixir (bdud-rtsi). A perusal of Ardussi** would suffice to
demonstrate this point.

Let us see also what the Sixth Dalai Lama himself has to say in his
guide to 0-rgyan-gling monastery*" where he uses this same word
phabs-rgyun in a list of relics: "barm ofthe five meats and five elixirs

[bdud-rtsi] combined."*' Here there can be no question of'simple' beer.

Earlier on, in a sacred geography of the area near the monastery (and
also very near to his own birth place) we find mention of "elixir medicine

water"** — again with no context which would suggest beer. I should

note here as well that Tsari is mentioned at least twice in this work by
the Sixth Dalai Lama.**

[4] chang-ma ye-shes rrdchd'-'gro,

'[the] beer-serving maid[s] is [are] ye-shes mkha'-'gro':

The "barmaid ye-shes mkha'-'gro" (jnäna-däkini) in line four deserves

some attention. This ye-shes mkhd'-'gro should be understood as an

especially high type of dakini, rather than a specific one, unless, that is,

a particular ddkini is being referred to under the generic term, which

may well be the case. In a thirteenth century biography of Tilopa we find

the following set of homologies between the three types of ddkinis and
the Three Embodiments (tri-käya)^°:

** See J. Ardussi : Brewing and Drinking the Beer of Englightenment in Tibetan

Buddhism. In: JAOS 97 (1977) pp. 115-124 (especially note 23 on p. 119).
*^ Ardussi p. 118 et passim.
*" For comments on this work, composed in 1701, see M. Aris: Notes on the
History of the Mon-Yul Corridor. In: M. Aris and A. S. S. Kyi (ed.): TibetanStu-
dies in Honour of Hugh Richardson. Warminster 1980 p. 12.
*' Dalai Lama VI: 0-rgyan-gling Rten Brten-pa Gsar Bskrun Nges Gsang Zung-
'jug Bsgrub-pa'i 'Dus-sde Tshugs-pa'i Dkar-chag 'Khor-ba'i Rgya-mtsho Sgrol-ba'i
Gru-chen. Thimphu 1979 p 171. Note also the 'elixir pellet' (bdud-rtsi ril-bu) on
p. 175. For the 'five elixirs', see S. Beyer: The Cult of Tärä. Berkeley 1973
p. 158.
** Bdud-rtsi sman-gyi chu —Dalai La.m&'Vl (1979) p. 151. Note also the'elixir
water' (bdud-rtsi'i chu) on p. 141.
*^ Dalai Lama VI (1979) pp. 105, 141.
*" Rgyal-thang-pa Bde-chen-rdo-rje: Dkar-brgyud Gser-'phreng. Tashi-

26 ZDMG 138/2
356 Dan Martin

jnana-dökini — Dharma-käya ('Teachings' or 'constituents of

apparent existence' Embodiment)

worldly däkini — Sambhoga-käya ('Complete Assets' Embodi¬

ment)

cannibal däkini — Nirmäna-käya ('Emanation' Embodiment)

These same classes of däkini appear, in reverse order, in the story of

how Tilopa penetrated the däkini palace in Orgyan. This story is told in
another thirteenth century biography of Tilopa.*' There the jnämi-dä-
kini corresponds to the Chief of the Palace, the Dharma-käya-däkirii,

who reveals herself to be the mystic consort of the high tutelary of the

Kargyudpa school, Cakrasamvara. She is, therefore, Vajravärähi, the

'Diamond Sow' (Rdo-rje-phag-mo).

How would the jnäna-däkini Vajravärähi relate to the context of the

song? "Tsari is known to be the holy place of the mind of Cakrasam¬

vara."*^ Tsari "is not to be distinguished from Sri Cakrasamvara Him¬
self."*' "Palace of Sri Cakrasamvara. Court of Vajravärähi. City of däka

and jnäna-däkini."^* "Music making place ofthe Dharma-käya-jnäna-

däkinis."^^ Tsari is the place "where Doije Pamo [= Vajravärähi]
lives."*"

Padma-dkar-po, under his name Ngag-dbang-nor-bu, had a Vajravä¬

rähi temple erected at Tsari.*' Two temples of Vajravärähi at Tsari were

jong 1973 pp. 27 ff. Note that the Sanskrit word behind the Tibetan ye-shes
mkha'-'gro is jnäna-däkini, not prajnä-däkini (which would be shes-rab mkha'-
'gro in Tibetan) as Back, p. 328, writes.
*' 0-rgyan-pa Rin-chen-(^al: Bka'-brgyud Yid-bzhin-nor-bu-yi 'Phreng-ba.
Leh 1972 pp. 18-22.
Btsan-po Nomonhan (1981) p. 200: Tsa-ri de 'Khor-lo-sdam-pa'i thugs-kyi
gnas-su grags-shing. Compare Wylie (1962) p. 96.
*" PK p. 209: Dpal Bde-mchog-'khor-lo nyid dang gnyis-su byar med-pa.
** PKp. 224: Dpal 'Khor-lo-sdom-pa'ipho-brang/Rda-rje-phag-mo'i 'dun-sa/
dpa'-bo dang/ ye-shes-kyi mkha'-'gro-ma-mams-kyi grorig-khyer/.
*° PKp. 225: Chos-sku ye-shes-kyi mkha'-'gro-ma-mams-kyi rol-mo mdzad sa/.
See also Dalai Lama VI (1979) p. 151 where he notes in the area of 0-rgyan-
gling some naturally formed, self-produced images of four jnäna-däkini {ye-shes-
kyi da-ki-ma).
** G. Combe: A Tibetan on Tibet. Kathmandu 1975 p. 127.
^' KZ 1 p. 23. The fact that Padma-dkar-po was also known under the name
Ngag-dbang-nor-bu was noticed already in W. Evans-Wentz: Tibetan Yoga
and Secret Doctrines. Oxford 1968 p. 111. For the foundation ofhis temple {Phag-
mo Lha-khang), between 1567 and 1574, see Padma-dkar-po (1973) vol. 3
pp. 578 flf., 590.
 For Love or Religion? 357

visited by the British agent Bailey.** In the final analysis, it may little
matter if the jnäna-(}äkini ofthe song refers to the general class or to a

particular embodiment such as Vajravärähi. Tsari and all the objects

and beings within it are holy and should not be damaged. Why? The
Third Karmapa Rang-byung-rdo-rje (1284-1339) said** that one should
avoid harming any animals or humans at Tsari because one never

knows what form the (jäkinis will take. Tsari was a nature preserve pro¬
tected by its total or partial identity with Cakrasamvara, his consort

Vajravärähi, the (jläkinis, and many other tantric deities and Dharma

protectors (Dharmapäla).
In the Tibetan Tenjur is a short work by Abhayäkaragupta (early

twelfth century) entitled Jnäna (jläJciv,i södhanarfi^" which opens with the
following verses:

Homage to Vajrayogini.
0 jnäna-däkirß, goddess who takes
myriad forms for whatever purpose,
may animate beings be happy as a pond
of water lilies with [your] ehxir feast.
Here, in order to obtain the supreme position
of Vajrayogini, the inconceivable
form of Vajraholder, the [deity] to be employed
is Vajravärähi."

During the sädhana which follows, one conceives of oneself in the form

of [a] jnäna-däkini. It makes little difference if we take jnäna-däkini && a

particular deity with many different ddkini manifestations or as a gen¬
eral name for a class of ddkinis. She may be both and she may be one¬

self, even, depending upon purpose and usage within a particidar spiri¬
tual or ritual context.

[5-6] dam-tshig gtsang-mas 'thung-na

ngan-song myong dgos mi 'dug,

'If [one] drinks [it] with pure [tantric] commitments,
there is no need to undergo bad rebirths (durgati)':

** F. Bailey: No PasspoH to Tibet. London 1957 pp. 201, 209.

*" As quoted in KZ 1 pp. 33-4.
Found in the Suzuki reprint of the Peking Kanjur and Tenjur, vol. 57,
pp. 242-3 (no. 2489).
"' Dpal Rdo-rje-mal-'byor-ma-la phyag-'tshal-lo// gang don sna-tshog shu
'dzin-pa'i// lha-mo ye-shes mkha'-'gro-ma// bdud-rtsi'i dga'-ston-gyis 'gro-
mams// ku-mud-can bzhin dga' 'gyur-cig// 'dir ni Rdo-rje-'dzin-pa'i sku// l>sam-
yas Rdo-rje-mal-'byor-ma// hla-na-med-pa'i gnas thob phyir// bsten-bya Rdo-rje-
phag-mo'o//.

28«
358 Dan Martin

The Statement contained in the final two lines is quite characteristic

of pilgrimage guidebooks like those already cited."^ Here is an additi¬

onal example telling the effects of drinking the water of a particular

place in Tsari,

If one were only to drink that elixir water for one evening following the
advice [of ones teacher], ones body wUl obtain Fajra-body and one will
attain eternal life.*"

'Pure commitments' (dam-tshig gtsang-ma) refers specifically to the

tantric vows as listed, for example, in a work by Sa-skya Pandi-ta."*

Actually, 'commitments' (dam-tshig) encompass somewhat more than

the 'vows' (sdom-pa). Dam-tshig refers above all to the relationship of

promises and trust between guru and disciple of which the vows form
only a part. Sutric and tantric vows and commitments are extensively
discussed by the Sixth Dalai Lama in his guidebook."* Quoting the Ben¬

gali Buddhist Vanaratna, the Dalai Lama later says that if one takes
only seven steps for the purpose of building a temple, "one does not go
to the durgati and one obtains a divine form,""" that insects who die

under the feet ofthe workmen "do not fall into the positions ofthe three

durgati"^''
This 'love song' shows that the Sixth Dalai Lama knew about Tsari, a

famous Tibetan pilgrimage site, its holy mountain, its famed medicinal

plant, and its close association with the ddlcirbis,. Its language is redolent
ofthe Tibetan guidebook (dkar-chag) literature, one example of which
has come down to us from the Dalai Lama's own hand. I will now give

some further material which will more firmly place the song within this

specific cultural context.

Very much as in European Christendom, the cults of holy places and

pilgrimage in Tibet have been closely tied to the cults of relics (ring-bsrel
or sku-gdung) and consecrated articles (dam-rdzas). Witness the follow¬

ing quote from one ofthe guidebooks by Kim-gzigs-chos-kyi-snang-ba:

See especially the quote from Btsan-po Nomonhan at note 43, above.
*" PKp. 235: De-ltar bdud-rtsi'i chu de-la gdams-ngag dang Idan-pas nub gcig
'thungs-pa tsam-gyis Rdo-rje'i Sku thob-nas g.yung-drung-gi tshe 'thoh.
"* See J. Willis: The Diamond Light. New York 1972 pp. 100-106. Beyer
(1973) p. 405 may also be consulted on the tantric vows.
"* Dalai Lama VI (1979) pp. 180-202; tantric vows and commitments on
pp. 192-200.
*° Ngan-song-du mi 'gro-zhing lha lus thob-bo//. Dalai Lama VI (1979)
pp. 216-7.
"' Ngan-song gsum-gyi gnas-su mi Itung.
 For Love or Religioni 359

In the upper part ofthe valley of this place [Tsari] there is known to exist as
well the especially sublime paranormal power [producing] substance, the
'supreme herb' klu-bdud-rdo-rje. The AUknowing Lord Padma-dkar-po and
Mi-pham-dbang-po,** in order that [it] might be directly consumed, made
[it] the 'barm-basis' (phab-gtar) ofa consecrated article (dam-rdzas) which
liberates by [merely] tasting. It continues to liberate [people] for the benefit
of all animate beings.*"

The phab-gtar^'^ ofthis text I have taken to be an eccentric spelling for

phab-rta—Mterally, 'barm horse'. The 'horse' (rta) in medical contexts,

however, refers to the medicinal base (honey, beer, sugar, molasses,
etc.) with which the active ingredients are administered. This is called

sman-rta or, simply, ria." The word phab-rta is known to be a synonym

of phab-rgyun'''^ and may, therefore, be translated 'barm' ; but I have pre¬

ferred a translation which takes the etymological connection with sman-
rta into account.

Mi-pham-dbang-po, the Sixth 'Brug-chen incarnate, lived from 1641 to

1717, making him an elder contemporary of the Sixth Dalai Lama.
*" KZ 2 p. 175: gnas 'di'i phu-na khyad-par 'phags-pa dngos-grub-kyi rdzas
rtsa-mchog klu-bdud-rdo-rje yang yod-par grags-te/Rje Kun-mkhyen Padma-dkar-
po dang/ Mi-pham-dbang-pos mngon-sum-du bzhes-pa'i phyir myong grol dam-
rdzas-kyi phab-gtar mdzad-pas skye 'gro kun don-ldan-du grol-bar bzhugs-so//.
The syllable gtar would generally mean 'phlebotomy'. Since this makes
little sense in context, I have felt compelled to emend the reading to rta. This
emendation, it must be noted, yields an identical pronunciation and is further
justified in KZ 3 (note 73, below) p. 144 where we find phab-rta in a very simhar
context.

" See, for example, DD pp. 449-450.

Chhosdag: Tibetan Dictionary p. 439: phab-rta/ chang-gi phab rdog-gam
phab-rgyun-nam chang-rtsi/. See also L. S. Dagyab: Tibetan Dictionary. Dha¬
ramsala 1966 p. 409 — phab-rta/ byin-rten dang chang sogs-kyi snying-po'i rgyun-
rmm nus-pa Ita-bu/ — "Phab-rta is like the potency or carrier of the essence of
beer, blessing bestowing articles and etc." 'Blessing bestowing articles' (byin-
rten), as a category, includes both relics and consecrated articles. In an unpub¬
lished essay entiteled Pearls from Bones — Relies, Chortens, Tertons and the Signs
of Saintly Death in Tibet, I have noted the use ofthe word phab-rgyun in a guide¬
book by Gung-thang-pa (1762-1823). The following quote is taken from that
essay.

There is a curious statement about a genuine starter (phab-rgyun, as

in 'yeast starter' for making beer) for many ancient supports of worship
(rten) which contained hair, tooth, bone and clothing relics ... As the yeast
starter analogy makes clear, we are here dealing with a substance conse¬
crated by minute, and probably extremely minute, traces of relics added to
the 'brew' through centuries of consecration rites, similar to the way Tibe¬
tan beer is made with the residues of earher batches, thus preserving and
transmitting the mold spores necessary for fermentation.
360 Dan Martin

I hope that, finally, it will be admitted that we are dealing here not
with beer brewing or consumption, but with a particular item in the
broad class of 'blessing bestowing articles' (byin-rten) which is inti¬

mately bound up with the cult of the holy place of Tsari in particular,
and the Tibetan Buddhist cults of relics and consecrated articles in

general. We know that this item had the herb klu-bdud-rdo-rje as its
basic ingredient and that it was, according to a later testimony, first
made by Padma-dkar-po (1527-1592) and Mi-pham-dbang-po (1641-

1717). Is it possible to be more precise about the identity ofthis item?

There is a third work of the 'guidebook' (dkar-chag) genre by Kun-

gzigs-chos-kyi-snang-ba'^ devoted to the history and ingredients of a

particular relic pellet called Rainbow Light Pellet ('Ja'-'od Ril-bu). This
pellet was composed of a large number of bodily and contact relics of
saints as well as other previously made relic pellets, holy water, and so

forth. The guidebook begins with a brief general exposition on pellets,

not incidentally connecting them with the elixir (bdud-rtsi) spoken of in

the tantras. Here is a translation of the relevant portion.

The Buddhas, because of theh" skillful methods and great compassion,

display a multitude of actions — methods of converting animate beings
which correspond to their respective merits as well as actions of converting
through the various emanation categories of Body, Speech, Mind, Quality
and Work. To give examples that occur in the rebirth stories of our Teacher,
he gave without any second thoughts his head, limbs, sense organs, flesh
and blood; while his compassion, hnked to the Bodhisattva aspriation pray¬
ers (pranidhäna), bestowed help and comfort on countless animate beings.
In the extraordinative classes of tantras, the Buddhas themselves told the
reasons for making and using 'commitment'''* pellets in many tantras in
passages such as this.

For an additional example for this uage of phabs-rgyun in a relic context, see Sle-
lung Rje-drung Bzhad-pa'i-rdo-rje: Collected Works. Leh 1985 vol. 1 p. 690
[line 2]. (The first volume of Iiis Collected Works is his autobiography.) In 1723,
the Seventh Dalai Lama presented him with many bodily and contact relics in¬
cluding 'barm' (phabs-rgyun) of consecrated articles which were in the posses¬
sion of the govemment. For Sle-lung Rje-dmng's visit to Tsari, see ibid. vol. 1
pp. 465 fi".
'" Entitled Dam-rdzas Myong Grol Chen-po 'Ja'-'od Ril-bu'i Dkar-chag Ngo-
mtshar Kun-dga' Bskyed-pa'i Bdud-rtsi (henceforth referred to as KZ 3) found in
Kun-gzigs-chos-kyi-snang-ba: CoUected Works (1985) vol. 4 pp. 141-148.
'■* In this context, I believe the word 'commitment' (dam-tshig) alludes to the
'commitment being' (dam-tshig sems-dpa') which, in consecration rites, corre¬
sponds to the item to be consecrated. In other words, it means the physically
present pellet, the 'signifier' mentioned a httle further on.
 For Love or Religion? 361

The consuming of the five elixirs

is creator of all paranormal powers,
the supreme thusness {tattva).

Furthermore, there is the actual elixir which is the 'signified' and the sym¬
bolic elixir which is the 'signifier' and so forth. If, understanding how this is,
one uses the 'commitment' elixir substance, one obtains special benefits.
Hence medicinal substances prepared according to the eight roots and
thousand branches'* and blessing substances of many holy personages of
India and Tibet who have obtained the paranormal powers have been com¬
bined and made in the correct manner. The ehxir pellets ofthe New Transla¬
tion Schools and what is called the 'Dharma medicine elixir' ofthe Ancient
School are said to be one and the same thing.
From among them, the present [item] which has become the supreme
consecrated article of the allknowing 'Brug-pa [school] is known as Rain¬
bow Light Pellet. It was mainly made by both the Victorious Power All-
knowing Padma-dkar-po and the Victorious Power Dpag-bsam-dbang-po.'*
As its 'barm-basis' {phab-rta) which 'governs' the amount of blessing it con¬
tains, the main substance is the substance ofthe (^0A;mM ' paranormal pow¬
ers from the holy place Tsa-ri-tra (= Tsari), the 'supreme herb' klu-bdud-
rdo-rje. In the guidebooks {lam-yig) by the Dharma King Srong-btsan
[Sgam-po] and the Teacher Padma[sambhava] and others, its powers and
virtues are spoken of in such terms as, "The potencies of this substance
immediately bring the paranormal powers." In such manner, they un¬
mistakably invoke it. Using it for the main [substance] , there were addition¬
ally relics ofthe Perfect Buddha Käsyapa ... [a long list of relics fohows]."

'° This is an obscure (to me!) reference to the general field of medicine in
terms ofthe eight branches {DD p. 547), here caUed 'eight roots' and, evidently,
their thousand subolassifications, or 'branches'.

The fifth hierarch of tho 'Brug-pa school, Dpag-bsam-dbang-po, hved from

1593 to 1641 A.D. He is considered a reincarnation of Padma-dkar-po and, per¬
haps significantly, he was a cousin ofthe Great Fifth Dalai Lama. See R. Gene
Smith's introduction to L. Chandra (ed.): Kongtrul's Encyclopedia of Indo-
Tibetan Culture. New Delhi 1970 p. 16.
" KZ 3 pp. 143-4: de yang rgyal-ba-mams thabs-la mkhas-shing thugs-rje che-
bas/ 'gro-ba-mams so-so'i skal-ba dang 'tshams-pa'i 'dul thabs/ sku gsung thugs
yon-tan 'phrin-las-kyi bye-brag sprul-pa sna-tshogs-kyis 'dul-ba'i mdzad 'phrin
rgya-mtsho ston bzhin-pa-ste/ dper-na/ mgo dang yan-lag dbang-po sha khrag sogs
Itos-med-du sbyin-nas smon-lam mtshams-sbyor-gyi thugs-rje dpag-med-kyi 'gro-la
phan bde stsol-ba// bdag-cag-gi ston-pa'i skyes-rabs-su 'byung-ba bzhin dang//
thun-mong-ma-yin-pa rgyud-sde'i phyogs[-s]u'ang/ rgyal-ba-nyid-kyis/ bdud-rtsi
Inga-yi bza'-ba ni// dngos-grub kun byed de-nyid mchog/ ces sogs rgyud mang-por
dam-tshig[-g] i ril-bu bsten-cing sgrub dgos-par gsung/ de yang mtshon-bya don-gyi
bdud-rtsi/ mtshon-byed riags-kyi bdud-rtsi sogs yin lugs shes-pas dam-tshig[-g]i
bdud-rtsi'i rdzas bsten-na phan-yon khyad-par-ba thob-cing/ de-bas-na rtsa brgyad
yan-lag stong sbyar-gyi rdzas sman dang/Rgya Bod grub bmyes dam-pa mang-po'i
byin-rlabs-kyi rdzas mam-dag-mams bsags-nas tshul-bzhin sgrub-pa'i dbang-du
byas-nas/ gsar-ma'i bdud-rtsi ril-bu dang/ mying lugs-kyi bdud-rtsi chos sman-du
grags-pa-mams gzhi geig-par gsungs/ de-las 'dir kun-mkhyen 'Brug-pa'i dam-rdzas
362 Dan Martin

Going back to the biographies ofthe earher 'Brug-chen incarnates, I

have so far found no direct mention of a Rainbow Light Pellet, although

in the Fourth 'Brug-chen Padma-dkar-po's autobiography I have noted

one occasion in 1554 A. D. in which he made pellets (the substances are
not listed) and there were various miraculous signs "including rainbow

light."'* In the biography ofthe Sixth 'Brug-chen Mi-pham-dbang-po,'"

a frequent visitor to Tsari, we see that he made an extensive tour ofthe
area in 1699.*" The following passage is extracted from the narrative of
that tour, toward the end of the year.

After he had spent three week-long retreats in a spot that had appeared
to him in a meditative experience, the Lord [i.e., Mi-pham-dbang-po],
accompanied only by his secretarial assistant, went to a thicket (gle-ma) of
black aconite. He walked swearing to himself, "If my being called a reincar¬
nation ofthe past master means anything, may I obtain the substance ofthe
supreme herb."
After he found [some] klu-bdud-rdo-rje, which was in the brirta-sa-'dzin^^
stage, it looked like a hailstorm was coming. Later on, I [the author] would
have this substance in front of me, and stUl today it remains among [?] the
consecrated articles.
Near the temple of Vajravärähi [he] performed a 'communion circle'
(tshogs-kyi 'khor-lo) with unimagineable and extensive offerings . .

mchog gyur 'Ja'-'od Ril-bu zhes-pa 'di Rgyal-dbang Kun-mkhyen Padma-dkar-po

dang/ Rgyal-dbang Dpag-bsam-dbang-po gnyis-kyis gtso-bor sgrub-par mdzad-pa
'di'i phab-rtar byin-rlabs ji bzhugs-kyi dbang-du byas-na rdzas-kyi gtso-bo gnas
mchog Tsd-ri-tra-nas mkha'-'gro'i dngos-grub-kyi rdzas rtsa-mchog klu-bdud-rdo-
rje zhes bya-ba/ chos-kyi rgyal-po Srong-btsan dang/ slob-dpon Padinas lam-yig
sogs-nas rdzas-kyi nus-pas dngos-grub phral-du 'grub-pa sogs nus mthu-can-du
gsungs-pa de-bzhin 'khrul-med-du spyan-drangs-par mdzad-de gtso-bo de-la bsten-
cing/ de'i steng-du rdzogs-pa'i Sangs-rgyas 'Od-srungs-kyi ring-bsrel/ . . .
'* 'Ja'-'od la-sogs-pa. Padma-dkar-po (1973) vol. 3 p. 467.
'" Authored by 'Gro-kun-dga'-ba'i-bshes-gnyen, alias Dge-legs-legs-pa'i-
'byung-gnas. These are most likely names ofthe Third Yongs-'dzin incarnate of
Bde-chen-chos-'khor monastery named Dge-legs-bzhad-pa (who must have died
in about 1719, since his reincarnation was born in 1720). This biography is
found in Biographies of the Successive Embodiments of the Rgyal-dbang 'Bmg-chen.
Darjeelmg 1974 vol. 4, pp. 343-455.
*" Ibid. vol. 4, pp. 381-390.
The pri-ta-sa-'dzin of Padma-dkar-po's guide as appears in the passage
translated above.

Ibid. vol. 4, p. 389: nyarns-rtol cig-tu 'char-ba'i gnas-su sku-mtshams bdun

gsurft. gnang rjes/ rje nyidphyag-mdzod-kyi zhabs-rim gcig-pu byas/ bong-nga nag-
po gle-ma'i tshal-du phebs-nas/ bdag bla-ma gong-ma'i skye-bar btaf-pa don dang-
Idan-na/ rtsa-mchog[-g]i rdzas myed-par gyur-cig dgongs-pa'i thut dmod bor-nas
gshegs-pas/ klu-bdud-rdo[-rj]e brirta-sa-'dzin-gyi gnas-skabs-su yod-pa zhig
phyag-tu lon rjes/ ser-ba'i 'tshub Itas kyang byung snang/ rdzas de phyis kho-bos
 For Love or Religion? 363

These further pieces of information would seem to even further narrow

down the relic-and-holy-places associations to a particular relic pellet,

the Rainbow Light Pellet. However, assuming"^ that this 'love song'
was written between 1702 when the Dalai Lama renounced his vows

and 1706 when he may or may not have been killed, we have not been

able so far to find any prior reference to the Rainbow Light Pellet. At

present we may be certain only that the song was written vnth a clear
knowledge of the association of the herb klu-bdud-rdo-rje with the holy

place Tsari, its central mountain Dag-pa Shel Ri and its temple, built by
Padma-dkar-po, with its image of the jnäna-däkini Vajravärähi. This
collection of sources is offered as a foundation for a very different inter¬

pretation from that given by Back. I believe it leads to the unstartling

conclusion that even the most competent philologically oriented scho¬

lars may miss the mark by focussing too closely on the particular text
before their eyes without stepping back to take in the wider realm of cul¬

tural history. I have my own feeling about the meaning of this 'love
song' (I think, if this is not already clear, that it is no such thing),** but

prefer to let the evidence provided speak for itself. A full interpretation
of this short but "highly complex song" (to quote Dhondup) vrill be
founded, if it will at all be found, on testimonies such as these.

kyang sngon-du gyur-cing/ deng-sang yang dariß-rdzas-kyi gseb tshang-na

bziiugs[-s\o// Rdo-rje-phag-mo'i gzhal-med-khang-gi nye-'dabs-m/ tshogs-kyi
'khor-lo rgya-chen-po'i mchod-sbyin dpag-yas mdzad/. Note on the page following
(391) a reference to a pellet making ritual.
"" And this is a large assumption since we cannot at this stage know for cer¬
tain even that the Sixth Dalai Lama wrote all the songs attributed to him. That
most of us feel certain that they were written by him could perhaps tell us
something about us!
I would like to make one specific suggestion for the consideration of future
interpreters. This song, no. 19 in Dhondup, could be taken as a part ofa clus¬
ter of songs, Dhondup's nos. 14 through 19. Songs 14 and 15 form a pair, as
do songs 16and 17. It seems to me that songs 18and 19 also form a pair. Each of
these three pairs of songs expresses the feeling of a different particular skirmish
in the battle between romantic love and religion. In the fu-st pair, it is the lover
herself who inspires religious pursuits. In the second pair, religious pursuits are
frustrated by romantic attachments. The third pair conveys an optimistic atti¬
tude toward the accessibUity of religious goals.
 Bücherbesprechungen

Alan J. Nussbaum: Head and Horn in Indo-European. Berlin 1986. XIII,

305 S. 4° (Untersuchungen zur Indogermanischen Sprach- und Kulturwissen¬
schaft. NF 2.) ISBN 3-11-010449-0.

Die vorhegende Arbeit stellt die überarbeitete und erweiterte Fassung einer
Studie dar, die schon vor beinahe einem Jahrzehnt in Aufsatzform als 'graue
Literatur' erschienen ist: On the formation and derivational history of Greek xepaf
and related words for 'head' and 'horn' in Greek and Indo-European, in Band 3
(1977) S. 328-404 der von C. Watkins von der Harvard-Universität (Cam¬
bridge, Mass.) herausgegebenen, aber leider nur einem beschränkten Kreis
zugänglich gemachten Indo-European Studies (diese bibliographischen Angaben
fehlen in der vorliegenden Publikation). Der Autor vertritt die Meinung, daß die
in den indogermanischen Einzelsprachen weit verbreiteten Benennungen für
'Kopf und 'Horn' mit dem traditionellen Wurzelansatz ''ker(ä)- (so bei
J. Pokorny: Indogermanisches Etymologisches Wörterbuch. Bern 1948, 574 ff.,
modemer '*ker{hi)-) auf in der Gmndsprache formal festgelegte und voneinander
abgegrenzte Bildungen zurückgeführt können.
Die bekanntesten Bildungen von dieser Wurzel in den wichtigsten idg. Einzel¬
sprachen sind: Im Hethitischen karawar 'Hom', kar in kitkar 'zu Häupten'; im
Arischen ai. siras. Gen. sir^nds 'Kopf, sfnga- 'Hom', awest. arü- 'Horn'; im Grie¬
chischen (wo die größte Vielfalt zu beobachten ist) xap in hom. eni xap 'auf dem
Kopf, xapä 'Kopf, xepai; 'Hom', xpa?- in xpaojieöov 'Saum, Rand', ion. x6par|
bzw. att. xöppr) 'Schläfe, Haupt', xpävoi; 'Helm', xapi<; 'Seekrebs', xopuöog 'Hau¬
benlerche' u.a. (das kulturgeschichtlich wichtige xctpaßoi; 'Meerlixebs', dann
Bez. eines SchilTstyps, woraus lat. carabus da. wird vom Vf in einer Fußnote als
'mediterranes' Wort abgetan und nicht weiter behandelt); im Lateinischen cere¬
brum 'Him', cervix 'Nacken', crabro 'Homisse', cervus 'Hirsch' (auf die Frage, ob
gall. -lat. cervesia, cervisia 'hirschfarbenes, braunes Getränk, Bier' tatsächlich
hierher gehört, geht Vf leider nicht ein) ; im Germanischen ahd. homuz 'Homis¬
se', himi 'Him', hom 'Horn', hrind 'Homtier', hiruz 'Hirsch'; im Baltischen lit.
Sirie 'Wespe', apr. sirwis 'Reh'; im Slavischen rass.-ksl. sbnsenb 'Homisse,
Bremse'; im Keltischen breton. feem'Scheitel', mir. com'Trinkhom', kymr. carw
'Hirsch' usw.
Es ist nun in der Tat unbefriedigend, daß die beiden Bedeutungen 'Kopf und
'Hom' anscheinend regellos der Anit-Form ''leer- oder der Set-Form *lcer3-
zugeordnet werden müssen. Zum Beispiel stimmen die traditionell gleichgesetz¬
ten Formen ai. siras- 'Kopf und gr. XEpag 'Horn' zwar formal (Set-Wurzel
'*1cen-) überein, weichen aber semantisch ab. Im Gegensatz dazu stimmen gr.
*xepaF6<; (in homerisch xepaoq 'gehömt') und awestisch srü/sruuä- 'Horn'
semantisch überein, enthalten aber unterschiedliche Wurzelformen.
Vf glaubt daher folgende semantisch und morphologisch fixierte Ableitungen
von einer Wurzel "'^er- ansetzen zu müssen: £(e)r-no{o)-, k(e)r-{e)w- und £{e)r-

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