| Description |
The term Tsan-choed means invoking or appeasing the deity and making various offerings in honor of the deity. Chubja Tsan-choed is an event celebrated by the communities of Bje-shigang, Damchena, Chubja-kha and Hungrel-kha. On this occasion, people from these communities pay their respects to the deity by making offerings to it, thus asking for further protection from the deity for the following year.
Tsan is a local patron deity of a particular community who is worshipped by the people for their protection and welfare. These deities are often worshipped as Ke-lha (worshipped from birth as a protective deity) and Yue-lha (deity of a specific community). In addition to the specific dates designated to pacify the deity, people visit and offer prayers during illnesses, deaths, births, long journeys, or times of misfortune. The deity is also invoked by women who are barren and request the deity's blessing for a child. Often, after the woman becomes pregnant, the child relies on the deity for protection during its birth.
Chubja Tsan (local deity), known as Tashi Pema/Pema Dendup, is considered deaf but endowed with the power to bestow worldly blessings. According to oral sources, the reason for his deafness was that Chubja Tsan and the Tsan of Zache-kha village had conflicts and quarreled long ago (the cause is not known). The Zache-kha Tsan hit the Chubja Tsan on his ear and made him deaf, while in return the Chubja Tsan hit the Zhache-kha Tsan on his eyes and made him blind. For this reason, even today, the people from Zhache-kha light a fire during the Tsan-choed (ritual to invoke the local deities), while the people from Chubja have to make loud "oooo" sounds in front of the Tsan's home. And the people of the two communities do not visit each other's Lhakhangs (temples).
The timing of the Tsan-choed depends on the purpose of its patrons, but for Kay-lha it takes place twice a year; the first time immediately after the Paro Tshechu (Mask Dance Festival, which occurs in the third lunar month) and the second time during the autumn season. In the latter offering, a Phued (first share) of the harvest is usually offered to express gratitude for the blessing of a bountiful harvest while asking for his protection in the future.
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| Social and cultural significance |
Tsan-choed is considered one of the indigenous and oldest practices, which has always been closely associated with local spirits. The custom has been passed down to present generations to make timely offerings, as it helps people emotionally fulfill their wishes and blesses the well-being of people, animals and good crops. Such invocation rituals exist not only in this particular place, but in most remote communities in the country.
In the recitation, which is exclusively oral, it says: "Come as a commander-in-chief in war, as an owner of servants, as a merchant when you are on a business trip, in these three situations, if you concede the promises, I fully rely on you." Therefore, it is important to understand the power of the local deity and place the communities' firm trust and worship in him. "I bring you these offerings without postponing the dates; please come down and enjoy the unadulterated offerings." The statement also conveys that the Tsan also depends on his patron to receive timely offerings, thus cementing the interdependence and harmony between the human world and the realm of spirits.
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| Transmission method |
On the auspicious day of sacrifice, people carry Toh-tsho (offering to the deity) and go to the place considered to be the residence of Tsen. At the place known as Tsen-gi pho-drang (deity's residential palace), a small building is erected and a stone slab is placed in front of it. The offering consists of rice, dried meat, an egg, Serkem (usually a locally brewed alcohol) and milk as a libation.
After the offerings are spread out neatly on the stone slab, the worshippers make a loud "ooo" sound and prostrate themselves three times. The sound signifies that they are calling him to recognize the occasion, and the prostration represents unflagging worship. Then Dar-kha nye-nga (a small flag made of five colored pieces of cloth) is erected in front of the deity's Phodrang and the following words are recited orally.
"The Great Tsan; I have come here to make the offerings; you as the deity must be kind; I as your patron should seek your blessings; as an offering I offer this flag made of five pieces of colored cloth; it is priceless; a flag made of family blood that will remain like the river. precious pieces of cloth from the worldly garments; a flag that takes the life of others; a flag that enriches the happiness of people; [and] increases the grace of virgins; a flag that fulfills one's desires; please, accept the flag that is not tainted with impurities; [i] prostrate. "
After that, the Nyen-dar (money offering) and the Serkem offering are offered, saying, "Please enjoy the wine offered from the first portion."
The Tshok offering of rice, egg, dried meat and milk is offered with a spoon, saying, "Honorable Pema Dendup, the great hero; I offer these offerings to you without advancing or delaying the dates; please come down here to enjoy the immaculate offerings.”
Immediately after the recitation ends, a spoonful of Tshok is offered.
With another spoonful of Tshok in hand, the eloquent person narrates,
"Great Tsan, the local deity today on this day; the day I make these offerings; hearing the musical sound of Shang from the north, do not go in that direction; joined with the musical sound of the Nga (drum) of Bonpo (shaman); do not go to Tibet, do not stay under the huge trees; even on the base of huge boulders; do not go in the direction of praying; please, enjoy the lavish offerings, [i] prostrate. "
Scooping the offerings with the spoon, the person says again,
"Great Tsan, the local deity; without pride and envy; [and] with a wholesome heart; please be present here to accept the offerings, [i]prostrate."
Scooping the offerings,
"Today I am making offerings; of which I have accumulated the first portions; I am gathering the essence of the pleasant ingredients; I am making these offerings for this year; although I have no splendid offerings; do not be agitated because of my lack; without pride and envy; [and] with a wholesome heart; please, be present here to accept the offerings; [i]prostrate."
He cupped the offerings again,
"To remind you that I depend on you; I also pray for you; [therefore] you must feast on these offerings; [and] give us support like the huge mountain; guide us like the snow cover; fulfill wishes; realize hopes; [we] bring you offerings; please, come here to celebrate; [i] prostrate."
He scooped up the offerings again,
"From today, you must; [protect] within the twelve-month cycle; three hundred and sixty days; I am the patron who depends on you; [so] come as commander-in-chief during war; owner of servants; merchant during business; should appear in these three situations; admit the pledges; I rely fully on you; [i] prostrate."
Scooping out the offerings one last time,
"After making the offerings to you; I ask you for one year; empowerments and achievements."
Afterwards, the last piece of the Tshok is consumed by the Tsen-choed performer and, if there is any left, it is taken home as a blessing for the family members.
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| Community |
Bje-shigang, Damchena, Chubja-kha and Hungrel-kha communities of Hungrel Gewog, Paro Dzongkhag.
Data collected by: Ms. Jigme Choden, NLAB. |
