The Treasury of Lives

The life of Nangsa Wobum is inextricably mixed with myth, with most episodes resembling narrative archetypes rather than personal details. She may have been an historical person, but evidence neither confirms or denies  her life story, which serves as the basis for a classic Tibetan opera. The basic chronology of her life seems to have been as follows.

Nangsa Wobum was born to a well-to-do Tibetan family called Jangpe Kunangpa (ljang phad khud nang pa) in Gyantse (rgyal rtse) in Upper Nyang (mnyang stod) in Tsang (tsang). Her parents Kunzang Dechen (kun bzang bde chen) and Nyangtsha Seldon (mnyang tsha gsal sgron) were to their great sorrow childless for many years. After reciting a prayer of Tārā one hundred thousand times, they were blessed with the birth of their daughter Nangsa, who grew up to be a very beautiful young woman. By the time Nangsa was fifteen, she had many suitors asking for her hand in marriage. But Nangsa had no desire for marriage or family life; she wanted instead to devote herself to the Dharma.

Unfortunately for Nangsa, when she went to a festival at the local monastery, her beauty caught the eye of Drachen (sgra chen), the King of Rinang (ri nang). This Rinang may or may not be present-day Rinang (ri nang) in Gyantse. The king was searching for a bride for his eighteen year old son and heir Drakpa Samdrub (grags pa bsam grub). The king’s servant Sonam Pelkye (bsod nams dpal skyed) brought Nangsa before Drachen who announced, despite her pleas and protests, that she would be marrying his son. When Drachen showed up at Nangsa's house to inform her parents of Nangsa's impending marriage, they were alarmed at first and then delighted at this excellent match for their daughter. Although Nangsa begged her parents to allow her to become a hermitess instead, they feared Drachen's wrath if he was refused and urged her to accept Drakpa Samdrub’s proposal as there was no real choice for them in the matter. Thus Nangsa was married.

Legend has it that Nangsa was at first happy in her marriage and that her husband adored her. After about seven years of marriage, Nangsa gave birth to a baby boy called Lhawu Darpo (lha'u dar po). Her husband and his father -- in some renditions of the story, the King was also in love with her -- were so delighted with Nangsa that they decided to give her the keys to the treasury. This action infuriated Drachen's sister Ani Nyemo (a ne snyid mo), the former keeper of the storehouses, who felt that she had been stripped of her honor. She began a campaign to persecute Nangsa, treating her terribly and seeking to smear Nangsa's name within the royal household. A subservient daughter-in-law, Nangsa suffered Ani Nyemo's treatment without complaint.

Soon Ani Nyemo's campaign of lies and insinuations began to infect both Nangsa's husband and her father-in-law. They were told that Nangsa had flirted with two yogins and raised her hand against his aunt, so Drakpa Samdrub gave her a severe beating. The worst was yet to come. Ani Nyemo now convinced Drachen that Nangsa had been unfaithful in her marriage. Consumed by rage and jealousy, Drachen took away Nangsa's son from her and beat her terribly. Sick from the beatings, Nangsa fell into a depression and never recovered. She died.

Her husband and father-in-law were now overcome with remorse. A big funeral was arranged. When the family asked for a divination, the response was that Nangsa's lifespan was not finished and that she would come back to life. Her body was wrapped in a shroud and kept on a hill. Nangsa  revived, attaining the status of a delok ('das logs). Delok are people who have died and then returned to life  in order to teach the living how to live their lives. Nangsa is one of the most famous examples.

Nangsa now wanted to turn to the religious life but her family prevailed upon her to return. As her son was still a small boy, she relented. But back in the palace, she was still unfulfilled and unhappy at her destiny. Her husband, seeing this, suggested that she go on a trip to visit her parents, something she had previously had difficulty doing. Nangsa took her son with her on this visit. At her parents' house, friends and neighbors came to see her, having heard that she had returned from the dead. When Nangsa started preaching, her parents became extremely upset, so much so that her mother threw her out of the house.

Whether this and other incidents actually happened or these were just embellishments woven into the story, this event becomes a turning point in the narrative, forcing Nangsa to renounce this worldly life and dedicate herself to the dharma. She now wanted to look for a teacher. Nangsa would have gone to Milarepa (mi la ras pa, 1040-1123) but he lived too far away, so she ended up going to a teacher named Śākya Gyeltsen (shA kya rgyal mtshan, 12th c.).

Under this master, Nangsa received many initiations, becoming accomplished in a short period of time. When Drachen and Drakpa Samdrub heard that she was now a disciple of this master, they were enraged and mounted an attack on the hermitage. But supposedly, miraculous displays by Śākya Gyeltsen and Nangsa herself convinced them to halt the attack. In fact they repented so deeply that Nangsa's husband, father-in-law, and aunt all devoted themselves to the religious life. Lhawu Darpo became King of Rinang in his father’s place.

Nangsa seems to have died a miraculous saint's death soon after, leaving footprints in the mountains for devotees to worship. Her life became the inspiration for one of the most famous Tibetan operas, which is still performed to this day. Nangsa has become a popular folk heroine, and an inspiration and example to many.

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Publication of this biography was made possible through support of Khyentse Foundation.

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