Milarepa’s Legendary Ascent of Mount Kailash
Milarepa, a revered Tibetan Buddhist master and yogi, holds a special place in the folklore surrounding Mount Kailash. His connection to this sacred mountain is woven with tales of spiritual triumph and supernatural feats. His teacher, Marpa, instructed him to practice in the sacred site of Mount Kailash, considered the palace of the deity Chakrasamvara. Milarepa is not just a figure of legend; he was a true practitioner who dedicated his life to spiritual discipline.
The Sacred Retreat of Milarepa: Mount Kailash
Milarepa’s Journey to Mount Kailash
This is the sacred site where Milarepa, following the instructions of his teacher Marpa, came to practice—Mount Kailash.
When Milarepa arrived at Lake Manasarovar, he encountered Naro Bonchung, a Bon practitioner. Naro Bonchung believed that Mount Kailash was a sacred site for Bon practitioners and not suitable for Buddhist practices. This led to some disagreements and discussions between them regarding their respective spiritual grounds.
The Spiritual Contest
Both practitioners decided to stay and continue their practices in the area. Milarepa practiced on one side, while Naro Bonchung took residence in a cave on the opposite mountain, near the site with the footprints of 500 Arhats. During their practices, they engaged in a contest of spiritual powers.
Milarepa stretched his leg across the distance, leaving his footprint in Naro Bonchung’s cave, a mark that can still be seen today. In response, Naro Bonchung attempted to do the same but could only extend his leg halfway, reaching the riverbank but not Milarepa’s cave. This event caused the Buddhist deities to smile with joy. This story is recorded in Milarepa’s biography.
The True Meaning Behind the Contest
Many interpret this story as a competitive struggle between Milarepa and Naro Bonchung for the right to practice at Mount Kailash. However, the true message is about the correct approach to spiritual practice. In such a sacred place, practitioners should maintain right understanding and right mindfulness, practicing with the correct methods and thoughts. It is not about the competition between Bon and Buddhist traditions or a deep attachment to the practice site by Milarepa or Naro Bonchung.
Milarepa’s Detachment
Milarepa was a yogi who had no attachment even to a needle and thread, so he certainly did not covet a practice site. However, for the Dharma to flourish in the world, suitable practice sites are necessary. The Kagyu lineage, which emphasizes actual practice, requires appropriate conditions for its practitioners. This brief history illustrates the importance of having a proper place for true practice.
The Unprecedented Climb
Unlike most pilgrims who perform the sacred circumambulation (Kailash Kora) around Mount Kailash, Milarepa is believed to be the only person to have ever climbed its formidable peak. This legendary feat is considered nearly impossible due to the mountain’s challenging terrain and extreme altitude, making his ascent extraordinarily remarkable.
Motivations Behind the Ascent
There are various accounts regarding Milarepa’s motivation for climbing Mount Kailash:
- Spiritual Prowess: Some stories suggest that Milarepa sought to challenge himself and demonstrate his spiritual capabilities. His climb was a testament to his advanced meditation practices and mastery over physical limitations.
- Gathering Medicinal Herbs: Other accounts indicate that Milarepa climbed the mountain to collect rare medicinal herbs that could be found only at high altitudes.
- Escaping Enemies: Another version of the tale suggests that Milarepa climbed Mount Kailash to evade his enemies, using his knowledge of the terrain and spiritual strength to seek refuge in its secluded heights.
Supernatural Assistance
Legends abound about the supernatural assistance Milarepa received during his ascent:
- Flying with Deity’s Help: One popular legend states that Milarepa flew to the summit with the help of his deity, Dorje Phurba.
- Riding a Snow Lion: Another story tells of Milarepa riding a mystical snow lion, symbolizing his harmony with nature and his supernatural abilities.
The Profound Impact of Visiting Sacred Mountains and Retreats
Experiencing the Power of Milarepa’s Retreat
As the saying goes, “The blessings of the Guru reside in the mountains; may they bless this humble seeker to retreat into solitude.” (Milarepa’s Song of the Path)
When we witness such sacred mountains and retreat sites, we are deeply moved. Our own spiritual practice seems far from the dedication and progress of the great masters. We clearly see our shortcomings. For a true practitioner, seeing such a pristine retreat, where lineage masters lived like wild animals in the mountains solely to train their minds, is awe-inspiring and uplifting. Practitioners like these are rare today, as the world has become highly materialistic, filled with competition and worries.
Embracing Milarepa’s Spirit of Contentment
In these modern times, visiting the place where Milarepa practiced helps us feel his spirit of contentment and simplicity. Immediately, we feel free from external disturbances, breaking through all agitation, and naturally attaining the virtues of meditation. In such a time, being here brings a sense of peace and tranquility.
The Unbroken Tradition of Kagyu Retreats
Mount Kailash, like other Kagyu lineage retreats, has a long-standing tradition of hosting hermits for practice and teaching. Here, we can personally experience the conditions under which past masters practiced, giving us a deeper understanding than what we might gain from merely reading their stories in scriptures.
Learning from the Stories of the Masters
As the saying goes, “The teachings of the ancestors are the most precious instructions.” Learning about the stories of the lineage masters is the highest form of education for us.
Monastery Dedication
To honor Milarepa’s connection with Mount Kailash, a monastery dedicated to him is located on the northern slopes of the mountain. This monastery stands as a spiritual beacon, attracting pilgrims and devotees who wish to pay homage to Milarepa and seek inspiration from his legendary journey.
Milarepa’s association with Mount Kailash adds a rich layer to the mountain’s spiritual and cultural significance. His legendary ascent, driven by various motivations and aided by supernatural forces, underscores the profound reverence he holds in Tibetan Buddhism. The monastery dedicated to him further cements this connection, making Mount Kailash not only a site of physical pilgrimage but also a symbol of spiritual ascent and enlightenment.
Important Caveat:
It’s important to note that climbing Mount Kailash is strictly forbidden due to its religious significance. The belief is that only enlightened beings like Milarepa possess the spiritual merit to attempt such a climb.
The Legendary Contest Between Milarepa and Naro Bonchung
Anyone with an interest in Tibet has likely heard of the famous story involving the Buddhist yogi Milarepa and the Bon practitioner Naro Bonchung. This legendary contest is said to have taken place at Mount Kailash. Over the centuries, this tale has been widely circulated in Tibet and beyond, often used to demonstrate the superiority of Tibetan Buddhism over the Yungdrung Bon tradition. But is there any evidence to support the story’s authenticity? Did this mystical contest really happen at Mount Kailash? Who was the true victor? To answer these questions, I explored both Buddhist and Bon sources related to Milarepa, as well as the oral traditions of the Pachyu shamans from Nepal’s Gurung (Tamu) community.
The Essence of the Story
Due to time constraints, I will not delve into the detailed events of the contest but will instead highlight the key points. When Milarepa arrived in the Mount Kailash region, he encountered Naro Bonchung. Naro Bonchung declared that this was a sacred site for the Yungdrung Bon tradition and that if Milarepa wanted to stay, he would need to win a mystical contest. The winner could remain, while the loser would have to leave. Confident in his own victory, Naro Bonchung agreed to the challenge.
The contest took place at Lake Manasarovar and Mount Kailash (known in Sanskrit as Gang Rinpoche). After a series of mystical challenges, Naro Bonchung was defeated. Milarepa then banished Naro Bonchung to the distant Gongbu Benri Mountain, from where he could only gaze longingly at Mount Kailash. This is the crux of the story. But did this contest really occur? To find out, we need to examine the existing records about Milarepa and Naro Bonchung.
Investigating the Evidence
To determine the authenticity of the contest, we must delve into the historical and religious texts that mention Milarepa and Naro Bonchung. By comparing accounts from both the Buddhist and Bon traditions, as well as oral histories from the Pachyu shamans, we can better understand the roots and implications of this legendary tale.
The story of Milarepa and Naro Bonchung at Mount Kailash remains a powerful narrative within Tibetan culture. Whether or not the mystical contest actually took place, the legend serves as a symbolic representation of the spiritual and cultural dynamics between Tibetan Buddhism and the Yungdrung Bon tradition. Exploring the available records and oral traditions can provide valuable insights into this enduring story and its significance in the spiritual heritage of Tibet.
Milarepa’s Sacred Journey to Mount Kailash
Milarepa, the renowned Tibetan yogi and poet, is believed to have visited Mount Kailash in Western Tibet during his lifetime. This sacred site holds immense significance not only for Tibetans but also for Hindus, Buddhists, Jains, and followers of the Bon religion. Milarepa’s pilgrimage to Mount Kailash, as recorded in his biography “The Life of Milarepa,” highlights the profound spiritual insights he gained during his time there.
Milarepa’s Meditative Retreat
According to his biography, Milarepa spent several years in retreat at Mount Kailash. Living in a cave, he dedicated himself to intense meditation. During this period, Milarepa experienced visions of divine beings, including the Buddha and his guru, Marpa. These visions provided him with deep spiritual insights and contributed significantly to his journey toward enlightenment. Additionally, Milarepa is said to have performed miracles on the mountain, such as levitating and creating rainbows with his mind. These acts are seen as manifestations of his advanced spiritual capabilities.
The Spiritual Significance of Mount Kailash
Mount Kailash, also known as Kang Rinpoche or “Precious Jewel of Snow,” stands as one of the most sacred mountains in the world. Buddhists believe Avalokiteshvara, the Buddha of Compassion, resides on its summit. They consider the peak inaccessible to humans, symbolizing the divine and unattainable nature of enlightenment.
A Center of Pilgrimage
Many Buddhists undertake the arduous pilgrimage to Mount Kailash, which involves circumambulating the mountain on foot. This pilgrimage is one of the most challenging and revered in the world. The journey is believed to bring spiritual benefits and potentially lead to liberation from the cycle of rebirth.
A Universal Spiritual Hub
Buddhists view Mount Kailash as the center of the universe, surrounded by four rivers that represent the four major world religions. These rivers are the Indus (Hinduism), the Brahmaputra (Buddhism), the Karnali (Jainism), and the Sutlej (Bon). This belief underscores the mountain’s universal spiritual significance.
Milarepa’s Legacy and Mount Kailash Today
Milarepa’s time at Mount Kailash is seen as a turning point in his spiritual journey. The insights and wisdom he gained there are integrals to his teachings and legacy. Today, Mount Kailash continues to be a popular pilgrimage site for Tibetans and followers of various Eastern religions. Pilgrims believe that circumambulating the mountain can bring profound spiritual benefits, including purification and the potential for enlightenment.
Mount Kailash remains a symbol of spiritual aspiration and enlightenment, drawing seekers from around the world to its sacred slopes. Its timeless allure and profound significance continue to inspire those who seek a deeper connection to the divine.
The Sacred Mount Kailash: A Pilgrimage Destination in Tibet
Mount Kailash, located in the Himalayan region of Tibet, is revered as one of the most sacred peaks in the world. Standing at 6,638 meters (21,778 feet), it is considered holy by followers of Hinduism, Buddhism, Jainism, and the Bon religion. Despite its formidable height and challenging terrain, climbing Mount Kailash is strictly prohibited due to its profound spiritual significance.
Spiritual Significance and Prohibition of Climbing
Mount Kailash is not just a majestic natural wonder; it is a site of immense religious importance. In Hinduism, it is believed to be the abode of Lord Shiva. Buddhists regard it as the home of the Buddha of Compassion, Avalokiteshvara. For Jains, it is the site where their first Tirthankara, Rishabhadeva, attained liberation. Followers of the Bon religion see it as the seat of spiritual power.
Given its sacred status, climbing Mount Kailash is forbidden by local authorities and religious leaders. This prohibition underscores the mountain’s sanctity and ensures it remains a place of pilgrimage rather than a site for mountaineering. Instead, devotees are encouraged to participate in the ritual of circumambulation, known as the Kailash Kora.
The Kailash Kora: A Sacred Pilgrimage
The Kailash Kora involves walking around the base of Mount Kailash, covering a distance of approximately 52 kilometers (32 miles). This pilgrimage is undertaken by Hindus, Buddhists, Jains, and Bon followers, who believe that completing the circumambulation brings spiritual purification and blessings.
The Pilgrimage Experience
- Spiritual Purification: Pilgrims believe that walking the Kailash Kora helps cleanse sins and brings blessings. Each step is seen as a step towards spiritual enlightenment.
- Challenging Terrain: The path around Mount Kailash is rugged and challenging, reflecting the arduous journey towards spiritual awakening.
- Devotional Acts: Pilgrims often perform prostrations along the way, a practice that involves lying flat on the ground after taking a few steps, symbolizing humility and devotion.
The Sacred Nature of Mount Kailash
Mount Kailash’s prohibition on climbing and the emphasis on circumambulation highlight its role as a spiritual symbol rather than a physical challenge. The mountain’s untouched summit is a testament to its sacredness, revered by those who believe it is a divine residence.
Understanding Milarepa: His Life and Legacy
Who was Milarepa?
Milarepa (1050-1123) is one of the most renowned and powerful saints in Tibetan Buddhism, often compared to Padmasambhava. Born in Gungthang, now known as Gyirong, near the modern Nepal border in southern Tibet, Milarepa’s life is a blend of fact and legend. What do we really know about him, and which records document his life and deeds?
The Life of Milarepa
Milarepa’s most famous biography, “The Life of Milarepa,” was written by Tsangnyön Heruka, also known as “the Mad Yogi of Tsang,” in 1488, around 350 years after Milarepa’s death. Tsangnyön Heruka compiled this biography by reworking earlier materials. Another notable biography is found in the earlier “Blue Annals,” compiled by Go Lotsawa Zhonnu Pel in 1476. Several earlier biographies were written by Milarepa’s disciples, including Rechungpa and Gampopa, as well as by Je Drakpa and others.
The Historical and Legendary Milarepa
Our understanding of Milarepa today often merges the historical figure with a reimagined cultural hero. This view is supported by scholars who have studied Milarepa’s biographical collections, particularly early sources:
“Although ‘The Life of Milarepa’ portrays an extraordinary figure encompassing traits of a wizard, beggar, and Buddhist master, we cannot find independent contemporary records of his life. In fact, we know very little about this historical figure. Even his birth and death dates have been subjects of debate among Tibetan and Western historians. According to Tsangnyön Heruka, Milarepa was born in the Year of the Water Dragon (1052) and died in the Year of the Wood Rabbit (1135), living to the age of 84.
These dates follow the traditional Tibetan lunar calendar, which combines the five elements and twelve animals to form a sixty-year cycle. Other Tibetan sources date his birth to 1040 or 1028, while some suggest as early as 1026 or 1024. Although some prominent Tibetan scholars of the 18th and 19th centuries lean towards the earlier dates of 1028-1111, most biographers outside Tibet generally agree on the period 1040-1123.”
Differents sources of Milarepa Life
“Firstly, apart from scrutinizing the authenticity of the sources, we cannot ascertain the ‘historical Milarepa.’ Even Tibetan sources question some of the stories commonly found in traditional biographies. For example, the author of ‘The Blue Annals’ (1476), Go Lotsawa Zhonnu Pel, writes: ‘I have detailed Milarepa’s life story because I have seen many false accounts. I believe my compilation aligns with the facts.'”
Understanding Milarepa’s life requires navigating between historical facts and legendary embellishments. While his biographies provide a wealth of information, they also reflect the cultural and spiritual values of their times. By examining these texts and the context in which they were written, we can appreciate Milarepa’s enduring influence on Tibetan Buddhism and the mystical allure that surrounds his legacy.
Milarepa’s Early Life and Bon Heritage
So far, we have primarily explored sources from Tibetan Buddhism. However, it might surprise some to learn that Milarepa was actually born into a prominent Bon family, where he grew up and received his early education.
Milarepa’s Bon Heritage
According to Yungdrung Bon literature, Milarepa’s lineage traces back to one of the six sacred Bon families, the Kyung clan. This family produced many great Shen, yogis, and Yungdrung Bon masters. The Kyung family branch that Milarepa belongs to is said to originate from Khyungchen Myingkyung, who was an emanation of Shakyamuni Buddha, manifesting as a kyung bird (similar to the Garuda bird). The bird laid four eggs in the region of Zhang Zhung, from which Khyungchen Myingkyung hatched.
Milarepa’s original name was Mila Thöpa Gawa. His father was Khyungpo Mila Gyaltsen, also known as Sherab Gyaltsen. Milarepa’s ancestors, Khyungpo Darje Döntrul and Thönpa Rinchen Drak, were the last rulers of the Zhang Zhung kingdom. After Trisong Detsen assassinated the last King Lig Mikyö, Döntrul ascended to the throne of Zhang Zhung in the 8th century. Thönpa Rinchen Drak, Darje Döntrul’s grandson and a great yogi, inherited the throne from his great-grandfather but was the last king of Zhang Zhung. He transformed into water and merged with the waters of Lake Ma Lhama Tsö in Eastern Tibet to escape the soldiers of Zhang Zhung.
Milarepa’s Early Education
Milarepa was born into the Bon tradition and was undoubtedly immersed in Bon culture during his upbringing. Before studying under the translator Marpa, he would have been well-versed in the distinctions between Yungdrung Bon, original Bon, and syncretic Bon. The Dzogchen master Rongtön Lhaga, who recognized that Milarepa was not a suitable vessel for Dzogchen and sent him to study with Marpa, was likely a Bon master.
This perspective is supported by Dan Martin in his work “The Early Education of Milarepa.” Martin suggests that Milarepa’s early education within the Bon tradition significantly shaped his spiritual development before he transitioned to studying with Marpa, a key figure in Tibetan Buddhism.
Understanding Milarepa’s early life and Bon heritage provides a richer and more nuanced picture of his spiritual journey. His immersion in Bon culture and education played a crucial role in his development as a yogi, and his subsequent training under Marpa highlights the interconnectedness of Bon and Buddhist traditions in Tibet. This context deepens our appreciation of Milarepa’s legacy and the diverse influences that shaped his path to becoming one of Tibet’s greatest spiritual figures.
Who was Naro Bönchung?
Introduction
Now, let’s examine the other protagonist of this story: Naro Bönchung. Who was he? Are there any records of his life and activities in Yungdrung Bon? We will start by analyzing his name.
The Name Naro Bönchung
If we delve into the etymology of the name Naro Bönchung, we realize that it is not a Tibetan name. The first part, “Naro,” spelled either as Na ro or sNa ro (ན་རོ། སྣ་རོ།), holds no meaning in Tibetan. The first spelling is a transliteration of a foreign name, possibly from Sanskrit or another Himalayan language or dialect. The most famous person with this name is Naropa, a student of Tilopa and a patriarch of the Kagyu school of Tibetan Buddhism. The second spelling denotes the vowel “o” in Tibetan.
The second part of the name, Bönchung (བོན་ཆུང་།), means “small Bon.” This term is derogatory and not befitting a great master, suggesting that it is likely a fictitious name. Since no records mention Naro Bönchung in Yungdrung Bon literature, we can conclude that he either did not exist or was not a Yungdrung Bon practitioner.
Possible Origins
If Naro Bönchung was not a Yungdrung Bon follower, he could have been a practitioner of another Bon tradition, possibly an ancient Bonpo priest from the Gullu or Tamang tribes or another Himalayan tribe. This view aligns with that of Yungdrung Bon’s supreme master, Yongdzin Lopön Tenzin Namdak Rinpoche.
Given the lack of mention of Naro Bönchung in Yungdrung Bon sources and the derogatory nature of his name, it is likely that he was either a fictional character or a non-Yungdrung Bon practitioner. For a detailed discussion on the four types of Bon, please refer to my other paper, “The Significance of Mount Kailash in Bon Religion,” which I will not elaborate on here.
Examining the Buddhist Sources on Milarepa and Naro Bönchung
Introduction
Let’s delve into the Tibetan Buddhist sources concerning the story of the contest between Milarepa and Naro Bönchung. This legendary battle is absent from early biographies or collections of Milarepa’s songs, including those by his closest disciples, Rechungpa and Gampopa.
Absence in Early Texts
In fact, the story first appeared in “The Collected Songs of Milarepa” (མགུར་འབུམ།), compiled by the Third Karmapa, Rangjung Dorje (1284-1339), more than a century after Milarepa’s death. Dan Martin notes:
“Here, I wish to emphasize that the later Tsangnyön version contains many controversial elements that are absent in earlier texts. I do not believe any of these stories can be used as evidence that such events occurred in the 11th century. As early as the 12th century, Drakpa Gyeltsen doubted whether any of these Milarepa songs were genuinely written by Milarepa himself. There is no evidence to suggest that Naro Bönchung (ན་རོ་བོན་ཆུང་།) ever existed, and the name ‘Naro Bönchung’ is difficult to explain…”
Later Mentions
This event is mentioned only in the works of Tsangnyön Heruka, the Madman of Tsang, in the 11th chapter of “The Life of Milarepa” and the 22nd chapter of “The Collected Songs of Milarepa,” both written in 1488, around 350 years after Milarepa’s death. These texts are the only Tibetan Buddhist sources that recount this story.
Even the Drukpa Kagyu version of Milarepa’s life does not mention this legendary battle on Mount Kailash, despite the fact that the Drukpa Kagyu lineage traces directly back to Milarepa through his main disciples, Rechungpa and Gampopa. This lack of mention in early and other significant texts suggests that the story of the contest between Milarepa and Naro Bönchung is likely a later addition rather than a historical event.
Integration of Bön Elements in Tsangnyön Heruka’s Milarepa Songs
Interestingly, Charles van Tuyl discovered that Tsangnyön Heruka’s version of “The Collected Songs of Milarepa” includes direct Bönpo texts, most notably in chapters 28-31. Charles writes:
“One can see Bön terminology in the treatise sections. Such terminology appears elsewhere in ‘The Collected Songs of Milarepa,’ particularly in chapter twenty-four. […] Chapter twenty-eight borrows a four-verse Bönpo hymn, displayed in counterclockwise arrangement. While it cannot be inferred from this use of the Bön style that there is a desire to appeal to reality, it does show the source of the hymn. The geographic locations and the obscure language used in this hymn suggest it is quite ancient.”
Thus, finding Bön literature in Milarepa’s songs does not imply he engaged in a contest with a Bönpo but rather reflects his upbringing in a Bön environment, knowledgeable about Bön culture and some Bön teachings.
Oral Tradition and the Contest Legend
Beyond the Tibetan Buddhist sources we examined earlier, the story of the contest is also found in the oral traditions of the Gurung people living in Ghasumdo, Nepal. This tradition is part of a mixed-heterodox Bön, tracing many aspects back to the ancient Domibön, which predates the Yungdrung Bön introduced by Buddha Tönpa Shenrab Miwo.
“The Gyabrēs and Paju shamans unequivocally classify themselves as followers of the ancient Tibetan Bön who lost to Milarepa in the contest…”
“‘Ran ghu’s Paju’ refers to a period when lamas and Paju competed to display their spiritual powers in Nepal, much like the contest legend of Milarepa. They claim that near Muktinath in Nepal, at a place called ‘contest ground,’ their ancestors from Tibet trained after migrating to Nepal.”
The Gurung (Tamu) people, of Mongolian descent, migrated around 2000 years ago to what is now Mustang and Nepal. Matching this period with the oral traditions of the Paju and Gyabrē, it is clear that this “contest” phenomenon is ancient, existing in Nepal since prehistoric times, and not specifically linked to Milarepa.
The Sacred Grounds of Lubra Village
Lubra Village, meaning “Naga Cliff,” named for the rock formation opposite it, was established in the 11th century by Yungdrung Sherab Gyaltsen. Yungdrung Sherab Gyaltsen, a great Yungdrung Bönpo yogi and lineage holder of Zhang Zhung Nyen Gyü, was born in 1077 in Central Tibet’s Tsang region. Since his arrival in Mustang, the Lubra area has developed a unique connection with Yungdrung Bön. The Gurung’s Gyabrē and Paju left this area for other places like Ghasumdo in Nepal, signifying the cessation of such contests in the region.
In Asia, stories abound about contests between practitioners of different faith systems, a phenomenon likely seen worldwide. The legendary contest between Milarepa and Naro Bönchung is not unique in this regard. Similar patterns of contests can be found in Tibetan narratives, reflecting broader cultural models across the Himalayan borderlands.
One of the most famous tales in Tibetan history involves contests between Bön practitioners and Buddhists at the court of King Trisong Detsen in the 8th century. Both Tibetan Buddhist and Bön literature provide ample confirmation of these events, although they draw different conclusions.
Contest on Milarepa aand Naro Bönchung
It appears that the contest between Milarepa and Naro Bönchung overlays a common narrative model found in conflicts between Buddhist saints and local tribal faith practitioners around the Himalayan periphery. Jenny Bentley discusses a similar contest between the Buddhist master Padmasambhava and the Bonpo elder Thikung Adik of the Rebkong people, highlighting this narrative model:
“Describing contests from diverse cultural groups in the Himalayan region […] portrays the delicate relationship between local traditional religions and Buddhism, some openly showing Buddhism as more powerful, while others accommodate both. They open discourse on themes like cultural and religious assimilation and subjugation, but the outcome often focuses on the capabilities of religious powers and rituals rather than depicting a resolution where one incompatible faith system suppresses the other.”
This narrative model aligns well with the stories told by the Gurung people about Milarepa and Naro Bönchung, as well as Bentley’s discussion of the Rebkong people’s tales. According to Tibetan records, such contests often resulted in the suppression and expulsion of Bonpo practitioners by Buddhists during the 8th century, as claimed in Tibetan Buddhist self-asserted sources.
In summary, the contest between Milarepa and Naro Bönchung serves as a narrative archetype reflecting broader cultural and religious interactions across the Himalayan region, where such contests often symbolize conflicts and accommodations between different faith systems rather than mere competitions of magical prowess.
The question of who truly won the contest between Milarepa and Naro Bönchung is complex and layered with historical and cultural interpretations:
- Firstly: According to historical evidence, the story of their contest does not appear in the biographies of Milarepa’s main disciples like Rechungpa and Gampopa, who lived during the same time period. The story only surfaced more than a century later. This absence suggests that the contest may not have actually taken place and could have been constructed based on a common narrative template found in Tibetan and Himalayan contest stories. In this scenario, neither Milarepa nor Naro Bönchung won because the contest did not occur.
- Secondly: Milarepa did travel extensively and engage in various spiritual contests in northern Nepal, but these contests were not necessarily against Bön practitioners at Mount Kailash, but rather against Bön priests of the Gurung tribe. The presence of records of such contests in Gurung oral traditions supports this hypothesis. In these contests, Milarepa may have been victorious, but his victories did not involve wresting control of Mount Kailash from followers of the Yungdrung Bön tradition. The Gurung Bön priests belonged to a different Bön sect (Original Bön) rather than Yungdrung Bön. Therefore, Milarepa’s victories in these contexts did not represent a triumph over Yungdrung Bön in the Kailash region.
Epic of Milarepa
The real winners of this story are not Milarepa or Naro Bönchung individually, but rather the Kagyu sect of Tibetan Buddhism and Tibetan Buddhism as a whole, largely due to the contributions of Terton Nyima Drakpa. Nyima Drakpa played a significant role in shaping Milarepa into a legendary figure within Tibetan Buddhism, akin to the role of Gesar of Ling in Tibetan epic literature. Nyima Drakpa’s modifications in his compilation of Milarepa’s biography likely served political agendas of the time, reinforcing the influence of the Kagyu sect against the rising Gelugpas supported by Mongolian military might.
The narrative portrayed Milarepa as the successor to Padmasambhava, initiating the transformation of Tibet from Bon to Tibetan Buddhism. The story of the contest at Kailash thus played a crucial role in mythologizing Milarepa as a Buddhist superhero, symbolizing the expulsion of Bon practitioners from their core territories and the replacement of their main deity with a Buddhist counterpart.
In secular terms, this contest could be understood as a competition for territorial dominance or influence. Naro Bönchung represented the deity Vajrakīla, while Milarepa represented Vajrasattva. However, since both deities are manifestations of enlightened beings, they would not actually contest for control over a mountain or any other tangible object.
In summary, this story represents one of Tibet’s most successful anti-Bön propaganda efforts. Whether the contest happened as described by Terton Nyima Drakpa becomes less relevant; for Tibetan Buddhist followers, it marks a decisive victory symbolizing the completion of Padmasambhava’s mission and the enduring dominance of Tibetan Buddhism over Yungdrung Bön.
Conclusion
Mount Kailash remains a beacon of spiritual significance, drawing pilgrims from across the world to its sacred slopes. While climbing its summit is not allowed, the tradition of the Kailash Kora offers a deeply meaningful way to connect with its divine essence. Pilgrims undertake this journey not just to traverse the physical landscape, but to embark on an inner journey towards spiritual purification and enlightenment. In preserving Mount Kailash’s sanctity, both local authorities and religious leaders ensure that its spiritual legacy endures, inspiring countless devotees to seek its blessings.
