Paro Tshechu (DAY 2)

Shinje Yab Yum : Dance of the Lord of Death and his Consort (same as Day one No.1 dance)

Shana Nga Cham : Dance of the Black Hats with Drums

This dance symbolises the victory of the Black Hat dancers over the malevolent deities who persecuted the beings and Buddhists. To celebrate their victory, the dancers beat the great drums of Buddhism. The sound of the drums represent the religion itself which has no visible form.

Dance of the three kinds of Ging (Gingsum), with Sticks (Juging), with Swords (Driging), with Drums (Ngaging)

Costume : knee –length skirts, animal masks for the dance with the sticks, terrifying masks for the dance with swords and drums.

The fountain of happiness for all beings of the Three worlds lie in the religion of the Buddha, one must listen to the teachings, practice thinking and meditate in sacred in sacred spots. These demons who obstruct the doctrine but have no superior power and bad intent are called Jyungpo Nyulema. There are many magical formulae by which these malevolent spirits can be subdued.
The dance of the Ging was one way of curbing the Jyungpo Nyulema. It was imparted as a blessing to the great Treasure Discoverer, Pemalingpa at the Zangthopelri, the abode of Ugyen Rimpoche.
Even as the Jyungpo Nyulema flee in the corners of the three world, the Ging with the sticks have the fore-knowledge to find them. They catch them with the hook of compassion, beat them with the stick of wisdom and tie them with the noose of compassion.
The Lords of the Cremation Ground bring the box which contain the mind and body of these demons. The Ging with the swords then purify the air from such deeds as robbery, killing and the separation of self from the tutelary deity. The minds of the trapped Nyulemas are sent to the paradise of pure consciousness while their body is used as a sacrificial offerings. After this is done, the Ging with the drums do the victory dance.
The dance with the drums is done to bring good luck and wish happiness to all living beings. These dances are considered as blessings and are connected with all religious ceremonies.

Durdag : Dance of the Lord of Cremation Ground (same as Day one No. 2 dance)

Driging : Dance of the three kinds of Ging with Swords (same as Day two, No. 9 dance)

Ngaging : Dance of the three kinds of Ging with Drums (same as Day two, No. 9 dance)

Shawa Sachhi : Dance of the Stag and the Hounds (1st part)

Costume : dog mask, stag mask and knee-length yellow skirts.

This dance is re-enactment of the great saint Milarepa’s (1040-1123) encounter with a hunter. Milarepa was in deep meditation at a hermitage called Nyishangkurta, on border between Nepal and Tibet, when he heard a man shouting and a dog barking. Going out to investigate he came upon a profusely panting and sweating red haired stag. The stag was trembling in fear. Overcome with great compassion, Milarepa sang a religious song which soothed the stag and made it forget fear. The stag laid itself on the right of the sage.
Subsequently, a red dog, running at the speed of lightning and full of fiery wrath, came in hot pursuit of the stag. Milarepa also sang a song for the dog, immediately curbing its temper and passion. The dog laid itself on the left side of the sage.
This dance is generally performed like a play in two parts, over two days. The first part has a touch of travesty, contributed by the clowns (atsaras). The servant of the hunter appears and is ridiculed by the clowns. Then comes the hunter, crowned with leaves and armed with a bow and arrows, accompanied by his two dogs. The servant jokes very irrespectfully with the master who performs good luck rituals before embarking upon the hunt. A priest performs the rituals in ways contrary to Buddhist tradition, while the atsaras and the servant continue their banter.
The second part is more serious and bears religious connotations.
Milarepa appears, wearing a long white dress, white hat and holding a pilgrim’s staff. Cupping his right ear with one hand, he sings in soft and plaintive voice. The two dogs, the stag and the hunter, one after other, arrive at the spot and are instantly won over by the songs. Their conversion is symbolized by a stretched rope over which the dogs and the hunter jump. This part exhibits some fine acrobatics.