TSHECHI DUKHANG, Tshe-chu'i sgrub-khang

Herbert Daniel Gebauer - 06/01/2018

A relatively large, vaulted cave entrance (perhaps 30 m or up to 40 m wide and high) gives access to a daylight-lit cave chamber (frost pocket) with a steeply ascending, boulder strewn floor in continuation of a likewise steeply inclined meadow in front of the entrance. Tshechi Dukhang is the more important and, perhaps, the larger of the two east-facing caves (the other is –>Shelgyi Dukhang, Shel-gyi sgrub-khang), which provide shelter for shephards and pilgrims at the holy place (ne / gnas) of Ama Buchung in –>Khanpalung (mKhan pa lung, mKhan-pa-lung, Khenbalung, Khembalung). SITUATION 1990: Approximately one day's walk down the Barun Valley from the white lake [note 1], there is the the holy place (ne / gnas) of Ama Buchung (A-ma bu-buyung), the mountain of the -Pregnant Mother- (note 2) in the valley of the Barun River (note 3). The east face of the -pregnant mother- looks like a huge face with a mouth, a nose and two big caves as eyes (DIEMBERGER 1990 edited 1991: 66). APPROACH1992: The Shiva Cave lies at a trekking distance of three hours in an unidentified direction from one meadow called Mera, which lies from one Yangri (note 4) a short day's walk upstream the valley of Barun river towards Makalu. About 700 vertical metres of steeply inclined meadow were negotiated by a fast and direct but difficult and harzardous treck. Alternatively, there is a longer, more methodical route (CHILD 1992). CAVE DESCRIPTION 1990: These, called Tshechi Dukhang (Tshe-chu'i sgrub-khang?) and Shelgyi Dukhang (Shel-gyi sgrub-khang) are the sites where Guru Rinpoche landed after flying from Tibet. With his breath, he blew a path in the rock face to connect the two caves across the -nose- [note 5] (DIEMBERGER 1990 edited 1991: 66). CAVE DESCRIPTION 1992: CHILD (1992: 53, 57) came across an obviously sacred troglodyte cave or rock shelter (temple cave) of astonishing dimensions (note 6) and complete with a spring of water: … Nima Tenzing [note 7] … pointed up at a 3,500 foot 1066.8 m] high cliff. Two thirds up [711.2 m] the steep wall of moss and grass covered granite slabs, a huge triangular rock wedge had fallen away to produce a gargantuan indentation — a cave. Through a fracture in the cave's ceiling fell a cascade of water. -The caves of Shiva and Parvati-, Nima explained. … [page 57] Three hours after we set off, Shiva's Cave came into view. Filled with a strange exitement - the same light feeling in the chest I notice whenever I reach a mountain summit - we clawed up the final brush slope. The first hint of a shrine was a boulder surrounded by prayer flags. Stuffed into a fissure were fistfulls of rupees. We continued till we stood before the gaping, yellow-walled cavern. The cave, shaped like a Gothic cathedral, was far bigger than I'd imagined. Its roof stood 500 feet [152 m = bullshit! 50 m?] off the rubble floor, while the entrance spanned 4ßß feet [122 m = bullshit! 40 m?]. Its deepest recess lay 300 feet [91 m = bullshit! 30 m?] into th rock. From its ceiling gushed a curtain of water. We climbed into the cave to a site marked by prayer flags. No, there was no hermit, nor any jewel-studded shrine. Perhaps what we found constituted a treasure nonetheless. Set among the rocks, covered in the dusts of time, were layers of ritual objects: brass statuettes of Shiva and Parvati [note 8]; pots, oil lamps, and bells; a conch shell from the sea; rotting prayer flags and parchment scriptures; rusting tridents that symbolized the Hindu trinity of Brahma the Creator, Vishnu the Preserver, and Shiva the Destroyer. Around these lay offerings of coins, kukris (the curved knife carried by Nepalis), jagged lumps of quartz, incense sticks, candles, juniper boughs, faded flowers, handfuls of grain, and likenesses of the gods shaped in dough. CULTURAL HISTORY - Human use: Khumbo, Shingsawa and Kharta Tibetans have been visiting this place for centuries to ask for prosperity, and particularly for children (DIEMBERGER 1990 edited 1993: 6). … our Nepali friends strode quickly towards the waterfall, stood in its midst, claped their hands in prayers, and chanted softly to themselves while the water flowed over them. Chanting and the gentle susurration of the waterfall filled the cave. We stood silently, deeply moved, as Nima, Pasang, and Pasang Ongde let us observe the ritual of their prayer. … Nima made puja, or offerings to the gods. He lit several oil lamps and incense sticks, then sparked a blaze of juniper. The rising smoke suggested ascent towards heaven. While we left offerings of cookies and coins, Pasang took up the conch shell and blew a long proud note that echoed down the valley (CHILD 1992: 57-58). CAVE POTENTIAL: DIEMBERGER 1990 edited 1991: 66-67) mentions a stream originating from a cave close to –>Tadosa (rTa-'dogs-sa), the place where -Guru Rinpoche tethered his horse- opposite across the Barun River from Ama Buchung. rock. From its ceiling gushed a curtain of water. We climbed into the cave to a site marked by prayer flags. No, there was no hermit, nor any jewel-studded shrine. Perhaps what we found constituted a treasure nonetheless. Set among the rocks, covered in the dusts of time, were layers of ritual objects: brass statuettes of Shiva and Parvati [note 8]; pots, oil lamps, and bells; a conch shell from the sea; rotting prayer flags and parchment scriptures; rusting tridents that symbolized the Hindu trinity of Brahma the Creator, Vishnu the Preserver, and Shiva the Destroyer. Around these lay offerings of coins, kukris (the curved knife carried by Nepalis), jagged lumps of quartz, incense sticks, candles, juniper boughs, faded flowers, handfuls of grain, and likenesses of the gods shaped in dough. CULTURAL HISTORY - Human use: Khumbo, Shingsawa and Kharta Tibetans have been visiting this place for centuries to ask for prosperity, and particularly for children (DIEMBERGER 1990 edited 1993: 6 rock. From its ceiling gushed a curtain of water. We climbed into the cave to a site marked by prayer flags. No, there was no hermit, nor any jewel-studded shrine. Perhaps what we found constituted a treasure nonetheless. Set among the rocks, covered in the dusts of time, were layers of ritual objects: brass statuettes of Shiva and Parvati [note 8]; pots, oil lamps, and bells; a conch shell from the sea; rotting prayer flags and parchment scriptures; rusting tridents that symbolized the Hindu trinity of Brahma the Creator, Vishnu the Preserver, and Shiva the Destroyer. Around these lay offerings of coins, kukris (the curved knife carried by Nepalis), jagged lumps of quartz, incense sticks, candles, juniper boughs, faded flowers, handfuls of grain, and likenesses of the gods shaped in dough. CULTURAL HISTORY - Human use: Khumbo, Shingsawa and Kharta Tibetans have been visiting this place for centuries to ask for prosperity, and particularly for children (DIEMBERGER 1990 edited 1993: 6). … our Nepali friends strode quickly towards the waterfall, stood in its midst, claped their hands in prayers, and chanted softly to themselves while the water flowed over them. Chanting and the gentle susurration of the waterfall filled the cave. We stood silently, deeply moved, as Nima, Pasang, and Pasang Ongde let us observe the ritual of their prayer. … Nima made puja, or offerings to the gods. He lit several oil lamps and incense sticks, then sparked a blaze of juniper. The rising smoke suggested ascent towards heaven. While we left offerings of cookies and coins, Pasang took up the conch shell and blew a long proud note that echoed down the valley (CHILD 1992: 57-58). CAVE POTENTIAL: DIEMBERGER 1990 edited 1991: 66-67) mentions a stream originating from a cave close to –>Tadosa (rTa-'dogs-sa), the place where -Guru Rinpoche tethered his horse- opposite across the Barun River from Ama Buchung.