CH 1 - The people of snowly land ...

 
The first chapter of The Epic of King Gesar tells the story of how the beings of the snowy plateau fell into suffering due to the rampage of demons, and how the gods decided to send their divine son, Gesar, to the human world to save them. According to legend, beneath a massive, yak-shaped black stone, three iron scorpions were imprisoned. Out of compassion, the Vajra released them, but due to their karmic sins from past lives, they were reincarnated as a nine-headed snow pig. The King of Brahma beheaded the nine heads, which transformed into four black, three red, one multicolored, and one white. The four black heads were reborn as the Four Great Demon Kings of the North (including Hor’s White Tent King and the Demon King of Jiang), who spread chaos across the human world. Meanwhile, the white head vowed to become a hero to subdue the demons and was reincarnated as King Gesar.
Disasters frequently struck the snowy plateau, and living beings suffered greatly. Avalokiteshvara (Guanyin) implored Amitabha Buddha to save them. Amitabha Buddha prophesied that the Prince of Brahma Heaven, Tonpa Gawa (King Gesar in his previous life), would be born into the human world, tasked with teaching and saving beings as well as subduing demons. At the same time, the Four Great Demon Kings wreaked havoc on the snowy plateau, leaving the people in unbearable misery. Amitabha Buddha sent a ray of divine light to guide the Master Padmasambhava (Pema Tötreng Tsal), foretelling the arrival of King Gesar.
Ultimately, the son of the Brahma King, Tonpa Gawa (Gesar), was chosen to be reborn in the southern continent of Jambudvipa, destined to become the hero who would rescue all beings. This chapter, rich in mythological elements, narrates the origins of King Gesar and establishes the epic’s central theme of subduing demons and saving the world.


CH 2 - Avalokiteshvara Delivers the Teachings...
 
Chapter Two tells the story of how Avalokiteshvara (Guanyin Bodhisattva), in order to save sentient beings, transformed into a demon child and ventured into the perilous land of the northern Ox-Tail Continent, the dwelling place of the Rakshasa tribe. The grand palace of Great Bliss in this land was so imposing that even Yama, Brahma, and the demon king Vetala dared not approach it. Concealing his true form and protected by a white light, the Bodhisattva entered this realm, where he was intercepted by the Rakshasa minister, Recha Gotön. In response to questioning, the Bodhisattva replied with wisdom, identifying himself as the “Compassionate Son Who Benefits All Beings” and insisting on meeting the Rakshasa king, Pematokchen.
Eventually, Pematokchen, who was actually an emanation of Amitayus (the Buddha of Infinite Life), recognized the Bodhisattva’s true identity. Joyfully, he accepted the Bodhisattva’s mission of salvation and prophesied the coming of the divine child, Tonpa Gawa. The later sections detail the sacred process of the divine child’s birth: through the blessings of the Five Buddhas, he was endowed with extraordinary powers to subdue demons and save sentient beings, becoming the embodiment of a “warrior and teacher” who tirelessly works day and night


CH 3 - The Divine Child Fears Difficulty ...

The divine son of the heavens, Tonpa Gawa (also known as Boddo Gabu), was chosen by the gods to descend to the human world and embark on the arduous journey of subduing demons and saving sentient beings. However, due to the immense suffering he endured through countless cycles of reincarnation, the divine son developed great fear of the mortal realm and repeatedly tried to avoid his mission. He hid in various places, such as snow mountains, dragon palaces, and mandalas, but was repeatedly found and brought back by the master Padmasambhava and other gods. Finally, after the gods promised to fulfill nine of his conditions (such as having a divine father, a dragon mother, a divine steed, and weapons) and provided repeated teachings, the divine son vowed to be reborn as King Gesar to save the beings of the snowy land.


CH 4 - Seeking the Divination Deity to Resolve...
 
The meticulous preparations made by Master Padmasambhava for the divine son Tonpa Gawa's (King Gesar) descent into the human world. Master Padmasambhava observed various regions of the snowy plateau through divinations and ultimately selected Ling, the center of the "Six Ridges of Dokham," deeming it the auspicious land of the "Self-Rising Sun," fit for enlightening sentient beings.
The master identified Senlen, a descendant of the ancient Tibetan Mu Buddha Dong clan, as the divine son's earthly father, due to his kind and generous nature. To secure the divine son’s mother, the master caused the dragon clan to fall victim to an epidemic, compelling the dragon king, Zöna Rinchen, to seek help. Through the divination of the oracle Dorje Anga, the dragon king learned that offering a dragon princess would resolve the calamity.
Ultimately, the master chose the dragon king’s youngest daughter, Meto Naze, as the divine son’s mother. Although she was not beautiful in appearance, she possessed extraordinary spirituality. As part of her dowry, the master requested a green tent, Buddhist scriptures, and a green-horned milking cow. The dragon princess was entrusted to Dunba Khyentse of Ling for safekeeping until the divine son’s birth.


CH 5 - A Good Omen Appears, Chief Seeks Dream...
 
The chief administrator of the Ling region, received a divine prophecy through a strange dream, foretelling the imminent birth of the hero Gesar. The chapter centers on the interpretation of this dream, showcasing the grand interaction between gods and humans, as well as the gathering of tribes. It reflects the Tibetan cultural belief in the "heaven-sent hero."
In his dream, Rongtsa Chagen saw visions of the Sun (symbolizing compassion), a Vajra (symbolizing heroism), and a Canopy (symbolizing rulership), all of which foretold the birth of a divine son who would save the Tibetan lands. The practitioner Thangtong Gyalpo was invited to interpret the dream, declaring it a sign of the hero’s birth and the prosperity of the tribes. He also prophesied that a grand spiritual ceremony must be held to welcome the divine child.
The tribes of Ling gathered and prepared for the celebration according to a strict hierarchy, reflecting the region’s structured social order and collective faith.


CH 6 - Avenging a Brother – Gyatsa Leads a Campaign
 
Before the birth of the divine child, Master Padmasambhava (White Lotus Master) chose his earthly parents. The father was selected from the royal Mu Buddha Dong clan of Ling. The clan was divided into three branches: elder, middle, and younger. Senlen, a descendant of the youngest branch and an incarnation of a Brahmin, married Naga Droma, and together they bore an extraordinary son, Gyatsa Kyega.
Gyatsa grew up quickly and received blessings from the leaders of Ling, who foretold that he would conquer the Four Demons. While Gyatsa was in Gyana receiving rewards from the emperor, war broke out between the Gu tribe and Ling. During the conflict, Lhanpa Chukje, the son of Rongtsa Chagen, was killed in battle. The Ling people concealed the truth, but a beggar woman eventually informed Gyatsa. Enraged, he ignored all attempts to stop him and led his army to take revenge.
However, his uncle Chaotong secretly warned the Gu tribe, causing them to retreat. Only the dragon king’s daughter, Meto Naze, remained behind, chasing after the Green-Horned Dragon Ox. Senlen’s divination revealed the prophecy: “A treasure and a bride will be won without battle.” Eventually, Meto Naze was led by the dragon ox to the Ling army. Chaotong attempted to claim the dragon princess for himself, but a mediator ruled that she belonged to Senlen.
Meto Naze revealed a hidden golden saddle, proving her true identity. With the dragon princess and the treasures of the dragon palace, the Ling army triumphantly returned home.


CH 7 - Jealousy Arises – Jiafei Bullies the Dragon...
 
King Senlen brought back the beautiful dragon princess Meto Naze (later renamed Guom), filling his home with light and joy. However, this sparked jealousy in Queen Naga Droma, who feared the dragon princess would threaten her position. The queen constantly made things difficult for Guom, even scheming to send her to the dangerous mountain passes to graze livestock. In a dream, Guom received holy water from the White Brahma King, which protected her and allowed her to complete the task successfully.
Later, Guom became pregnant, signifying the forthcoming birth of the divine child. Fearing the prophecy, Queen Naga Droma conspired with Chaotong to frame Guom. They poisoned her food and cut off her braid, attempting to ruin her reputation and sow discord between her and Senlen. Drunk and enraged, Senlen nearly cast Guom out, but was persuaded by the chief steward to instead exile her to the desolate Yinshan Valley to await childbirth.
Despite facing persecution, Guom endured with resilience, driven by her sacred mission. Her suffering foreshadowed the birth of the divine child, who would one day transform the fate of Ling.


CH 8 - The Auspicious Birth of the Divine Child...
 
On the 15th day of the twelfth lunar month in the Year of the Tiger, the dragon princess Guom gave birth to the divine child. Before his birth, she first delivered a series of strange creatures: a black snake, a golden toad, a green jade toad, seven iron eagles, a human-headed vulture, and a copper-red dog. Finally, she gave birth to a fleshy egg. Seeing this, Chaotong attempted to destroy the egg and kill the child within, but when the child emerged, he displayed divine powers and proclaimed that he would become the king of black-haired mortals.
Chaotong made multiple attempts to harm the child: first by striking him, then burying him alive, poisoning him, and even collaborating with the dark sorcerer Gumba Reza to cast spells. However, the divine child, Joru, countered each attack and neutralized the threats. Joru eventually killed Gumba Reza and, disguising himself as the sorcerer, cleverly retrieved Chaotong’s magical staff, forcing him to swear loyalty.
Over the next four years, Joru subdued demons and brought prosperity to Ling, laying the foundation of his future kingship.

CH 9 - Receiving the Prophecy and Being Banished...
 
Joru, a divine child born to subdue demons, was misunderstood and feared by the people of Ling due to his strange and unconventional behavior. He crafted his hat, clothes, and boots from the remains of demons, symbolizing his isolation and defiance. Together with his mother, Guom, Joru left Ling and, along the way, defeated a Rakshasa and a water spirit, showcasing his extraordinary courage and wisdom.
However, his actions were misinterpreted, causing fear and rejection among the people of Ling. At the Hero’s Assembly, Joru was sentenced to exile. In response, he displayed a transcendent attitude, bidding farewell to the people of Ling and leaving them with teachings and prophecies. Ultimately, under the protection of the gods, Joru departed from Ling to fulfill his destined mission.

CH 10 - Teachings from the Machen Mountain God...
 
Joru and his mother, Guom, lived a simple life in the remote mountains of Mayu, where Joru, in his unique attire, often hunted beasts possessed by demons. One day, while Joru was asleep, the mountain god Machen Pomra appeared to him in a vision, delivering a prophecy and guiding him to conquer the Tsawarong Arrow Stronghold, subdue its demonic enemies, and retrieve the sacred arrow. Upon waking, Joru bid farewell to his mother and resolutely returned to Ling.
On his journey, Joru transformed into a divine bird and, through a prophetic song, awakened the warriors of Ling, calling on them to unite and launch an attack on Tsawarong. The soldiers of Ling gathered and prepared for battle, their feelings toward Joru a mix of reverence and doubt. Joru used a song to clarify his mission, express his loyalty and deep affection for Ling, and display his divine powers before vanishing in the form of a rainbow. The soldiers were left with feelings of guilt and admiration, realizing that Joru was an indispensable hero.