HMAUTshognamTib33a.12copy

HMA/UTshognam/Tib/32

Date: Water Rat year, 10th month, 5th day (1912)
Lines: 24
Script: ’khyug

Summary
Apparently a rough draft of HMA/UTshognam/Tib/31

Transliteration

  1. glo smad bha ra gha’u gis a smal bka’ tsar du | ngos tshogs snams blaṃ (bla ma) bstan ba’i brgyal [tshan nas] kh[o] btshogs rna[ṃ] ’dod mi bla ming oyan (o rgyan) rang grol min su bha sti i sar bris nas phul snying don
  2. rtsa | tshogs rnaṃs su sngon skal ba’i mgon khang snying pa yod kyang chos pa med par bstan pas thogs nas | ngos gnyis gis mee (me me) tshe dbang ang ’rgyal dang tshe nga dbang rdoe (rdo rje])’i chos ston la brten nas
  3. sbyin bdag gis dad mos cher ’byung pas tshogs rnaṃs gon khang du chag nas bzhugs dugs la rje mi tshe dbang ang rgyal gis bag mar tshugs nas i bi yees (ye shes) dbang mo len cing gon par
  4. zhugs pas | ’bu rigs ldan rang grol phur ba ang mo sogs spun rnaṃs byung nas | pha ma chung dus sku tshe ’das kyang spun rnaṃs pha ma’i bka’ grub chos mdzad nas sgo thon tshaṃs no rang
  5. grol gi kyu kar nas bag ma len bu mo la glo nas mee (me me) mag pa len cing | kho rnaṃs {lo 1S shes} bskyid ’dug gcig ’brel gis gon pa sngar las dar dyas mdzad nas
  6. chos ston mkhas ba la cha zhag nas {chos pa’i} sa zhing rgyu bcas spyi thog bzhag nas blaṃ (bla ma) rigs ldan ma gon du bzhugs | rang grol za tshang {gnyis} zur khang du dad | ngos gis i bi mee (me me) za tshang {gnyis mee (me me) nga dbang rdoe’i (rdo rje’i) khang mi 1
  7. 2S chos bran la ’byor khyun rten ’byor pa’i khang par dad} bcas kyang zur zhugs byas dug kyang skyid dugs gcig bres nas | spyir gor rgyal rinoe’i (rin po che’i) bzhabs rten | gos don glo smad bha ra ghau gis dpon bang
  8. lhan rgyas kyi tshe ring sdig sgrib sbyang phyir phyags mchod ’bul zhing | dad mos yod pa rnams kyi sku rim sman spyad mo rtsis rim ’gro gang nus zhus cing dad pas rjes su rang grol la
  9. ’bu gnyis {1S} dang {28S} ngos gis i bi me me la bu gnyis byung nas kho bo’i a kyi ma dgon du dad ston zhan pa rnams zur du zhi dad nas
  10. {15S} dag tshug yul yin par brten dger {1S} phral yang rang rang byang zhing dad ngang la {5S}
  11. spyi mi ngan kha grigs byed {1S} nas {30S} ngos {3S} phyir ston phyir ston
  12. kho bo nang dad byus byas ba ma zod par glo smad khrim zhabsu (zhabs su) bka’ khrim {9S} sngon khyun yon ston la cha zhag nas chos shul tshe
  13. bzang ngan sten {1S} nas ’byor khyun sten | chos shul ’dzin mi pha tshabsu (tshabs su) ’bu ngos gnyis yin pas yon sngon khyun ltar gtso cher gor rgyal rinoe (rin po che) zhabs rten nang don glo
  14. smad bha ra gha’u gis thos sman grags ’zhan gang po’i zhabs rten sku rims sman dpyad rim ’gro gang dgos sngon brgyud las ma zhan par zhabs byi gnyis phyogs nas bzhus yod
  15. bzhag la da cha yang bka’ khrim nas kho bo gug byang snang nas ngos gnyis yon ston ’di sgyug mthar ’zhes nas khong la nga yon ston gzhan pa med cing sngon khyun bka’ nang bzhin yon ston la cha
  16. bzhag la | *da cha yang bka’ khrim nas kho bo gugs byang snang nas ngos gnyis ston gi sgyugs mthar bzhes nas khong la na sdon gzhan pa med cing sngon khyun bka’ nang bzhin yton (yon tan) la ma
  17. bzhag* mdzad nas kho bo’i g.yog khrul byas pa’i gshaṃs sal khang zhing sa gzhi rnaṃs ngos la bka’ khrim nas ston ste ’byor snang mkhyen | ’di thogs gi {1S} nas
  18. sngon ltar gor ’rgyal rinoe’i (rin po che’i) gtso mdzad mnga ’og gang po’i zhabs rten dang 1S thob sa dag yul srol gis phral rig phul {1S} ’zhing galte (gal te) ma phul bar krang khrim
  19. med kyis chos ’dzin bde khar gyur tshe bka’ khrim nas gang bab phul nus bzhus pa dang | bde thogs sa cha gsog bskul byas dbang chos yton (yon tan) la rten nas ma rtogs bka’
  20. dam krugs dang nyo tshong byas pa’i yig cha gnyis phyogs la bstan rgyu med pas dgongs sal phyags rab rgyud pa ’byung khung yin min gshaṃ sal phya spang bka’ bris zhin bha yod
  21. pa mkhyen | bsham sal | mgon pa 1 dbul tsa’i khang pa 1 dbul sa 1 zhing ra khog che mo 1 ra khog ’og ma 1 sar ldang brag
  22. tse 1 btab ska ma 1 zhar shing sdong po 1 sa mtsham zur sum 1 chod zhing 1 mdun zhing 1 sdom zhing 12? da ra 1
  23. dum ra 2 bcas dang | phya spang steng yed gya ga sa mar rtse le bster bcas kyi rgan rgon lo drug bcu yan chad bka’ ’dri zhu 1
  24. dgong gtaṃ ma bden rdzun du song tshe en srol gang gnang men mi bzhu pa tshogs rnaṃs blaṃ (bla ma) bstan pa’i rgyal^n (rgyal mtshan) ngos mas chu byi zla 10 tshe 5 la phul |

Paraphrase and Commentary
A petition (Nep. bādi) submitted by Lama Tenpai Gyaltsen of Tshognam in litigation against Ugyen Rangdrol, also of Tshognam.
The gist of the document is the same as that of UTshognam/Tib/31. The present text differs in a number of respects: it is more untidy—less neatly written and with more deletions than the other—and it is more dramatic in its presentation of the illustrious forebears of the petitioner. This suggests that it may have been a rough draft, and that the other was the final version, composed after a cooler appraisal of the situation. Another difference is that the present petition is directed against one Ugyen Rangdrol, whereas the other was against Tshewang Angyal. It is on the basis of the similarity between the two documents that we have assumed Ugyen Rangdrol and Tshewang Angyal to be brothers, as indicated in the genealogical diagram given in the Introduction (see also the case brought by Namkha Gyaltsen, HMA/UTshognam/Tib/33).

This more prolix version is useful insofar as it contains some useful information pertaining to the relationships between the protagonists and their ancestors, and the history of the clan in Tshognam. A number of interesting details are also contained in the many deleted passages.

A summary of the preamble to the complaint may be provided here. Because the old temple and its residence (mgon [dgon] khang) had for a long time had no priestly (chos pa) occupant, says the petitioner, his ancestor Tshewang Angyal (“and Ngawang Dorje” deleted), was invited to move in on the grounds of his excellent priestly qualities (chos yon tan rten nas). The deletion probably signifies that Ngawang Dorje was the lama’s younger brother, who, as is normal, would not have received the same education. The lama took as his wife (bag mar) one Yeshe Angmo from Tshug, and they had three children: Rigden, Rangdrol and Phurba Angmo. These, too, were religious people like their parents. Rangdrol took a wife from Kyukar (a noble house) in Purang. The daughter, Phuba Angmo, took a man from Lo as a husband who resided in her family house (mag pa). The three siblings shared their land and property in common. Lama Rigden lived in the house (or part of the house?) called Magön, the “mother monastery”. Rangdrol and his wife lived in Zurkhang, the “house on the edge”, which is said later to have been carried away by the river. Phurba Angmo and her husband lived apart (zur) from the others. At this point the word “apart” has been substituted for the deleted phrase “…in the house of Grandfather Ngawang Dorje”. In spite of their separate residence, the three siblings held their property in common. They performed offerings and ceremonies of long life for the [subjects of the?] Gorkha king in general and for the lords and subjects of Baragaon in particular. They paid dger khral (?for sger khral—perhaps “private tax”, i.e. signifying that they were autonomous citizens rather than lessors from outside?) to Tshug. Now, however, there has been a conspiracy among a number of bad people, and the petitioner and his family have been evicted. Because the petitioner cannot put up with the fact that the new occupants have perpetrated this deception, he is submitting this legal petition to the court of lower Lo in accordance with tradition, in the hope that he will receive his rightful inheritance. Since he and his brother are the rightful heirs of his father, and because they have always, in accordance with tradition, performed rituals on behalf of the Gorkha king, and have provided whatever ritual and medical services for the King of Nepal and all the inhabitants, great and small alike, that were required, these two humble servants request that justice be done, and that the house and fields that have been unlawfully taken from them be restored. He has continued, as in the past, to perform ritual services for the precious Gorkha king and for all his subjects, and in accordance with the custom of the land has paid his various taxes, and if it transpires that he has not paid his taxes, he welcomes whatever appropriate punishment might be imposed on him. The petitioner then provides a list of areas of land and items of property that are rightfully his not only on the strength of his religious qualities, but on the basis of the history of the estate, presented above, the authenticity of which is confirmed by witnesses, and not on broken promises or on spurious documents.

One monastery; the shed of a threshing yard; a threshing yard; a total of (possibly) twelve fields (of which eight are named); one cattle pen; two gardens. Invoking witnesses who are all elders of over 60 years of age from Taye, Gyaga, Samar, Tsele and Te, he requests that if the above is not the full truth, and is mendacious in any respect, he will accept without demur any punishment that is meted out to him. Issued by the Lama of Tshognam, Tenpai Gyaltsen, on the 5th day of the 10th month in a Water Rat year.

Note
Lines 16–17, *da cha…ma bzhag*: the passage of text presented between the asterisks is clearly the result of eyeskip while copying from an even earlier version of the petition.