My Assignment done while in PGDE Englsih in Sherutse college for all to refer if it helps at all!

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The Cambridge Advanced Learner’s Dictionary defines Obedient as, “doing, or willing to do, what you have been
told to do by someone in authority.”
Pemi Tshewang Tashi is perhaps one of the best embodiments of obedience in the Bhutanese context. No written
literature in Bhutan depicts so much of obedience as he does. His life was writ in obedience. One can make out
from the famous lines of Pemi Tshewang Tashi in daily spoken languages of the learnt Bhutanese elders. Famous
lines like,
“Bornsarwafang; hbagnrewa lchid” ( ) Corresponding to,
“To dismiss it, is as dear as gold,
To carry it out, is as heavy as the hills” (Ura, Why Must I Go to War?, 1996) are immortal lines from him that still
resounds in many Bhutanese households even to this day. Had it not been for him, the very crux of all these
matter would have been lost in the oblivion. The Ballad of Pemi Tshewang Tashi, The Wind Borne Feather is
perhaps one of the finest Bhutanese literatures that confirm it.
I, for some reason find these lines not only thought provoking but also the way of life then. It is the manifestation
of one’s experience that has been pounded to give us a clear picture of the Bhutanese society of those olden
days. Nevertheless one can still claim that it is a befitting scenario of the Bhutanese revolution towards paving
Bhutan towards its modernity.
The Ballad of Pemi Tshewang Tashi is perhaps one of the most composite literary texts available from a
Bhutanese author unraveling the throes of medieval Bhutan. The obedience of the courtiers for their lordship was
a commendable example. The words of their lord, then, could be equated with the law of their land.
And for this matter, the discussion thence will be purely based on the obedience in the context of obedience in
the hierarchal and social fabric of the Bhutanese society.
Dasho1
Karma Ura in Pemi Tshewang Tashi, The Wind Borne Feather claims, “The action of Chamberlain Pemi
Tshewang Tashi were impelled by the powerful creed of courtiers and attendants, which asked them firstly to
serve the lord, secondly to attend to the condition of people in hardship and adversity, and only thirdly to pursue
their own success” (Ura, Introduction, 1996). Such was the social set up of those days. Pema Tshewang Tashi’s
own words create a façade of the then social milieu:
“The command of Zongpon Angdruk Nim-
To dismiss it, is as dear as gold,
To carry it out, is as heavy as the hills.” (Ura, Introduction, 1996)
This extract above also shows the autocratic nature of the bureaucrats then. Those were the hard times in the
history of Bhutan and the society was ruled by the iron fisted, Hitlerean kind of petty rulers. The chain of
command was so strong that the Lord above had all the authority over his member of staff. Such was the society
then and there was no question of disobedience. The untimely death of Pema Tshewang Tashi, one of the finest
Bhutanese Literary figures was perhaps because of the nature of the governance then.
1
A meritorious title bestowed to an outstanding civil servants in Bhutan by the Monarch

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Perhaps we could still say, to a larger extent, that the nature of the Bhutanese society has not changed much. The
usual use of the word “LA”2
in our language to a larger extent is hierarchal and submissive.
Despite all the self-denials within, Tshewang Tashi had to move and get the job done. Though he obliges to go to
Trongsa to fight the war, he has a fight within: “Was that I should go to support the war. To gain a small fortress
in the east.” Such was the social fabric and denial was but getting under the guillotine!
Bhutanese are still very ominous. Society during the time of Pemi Tshewang Tashi was much more ominous. Even
to this day, many Bhutanese do not risk larger undertaking either without the astrologer’s consent or without
deciphering some ominous happenings. Yet, for Tshewang Tashi there was no looking back though ominously his
horse, Dungkar Matha, behaved quite differently;
“…And as we formed a riding procession,
My magnificent horse, dungkar Matha
Displayed a temper that it never had.
At the front, it vaulted thrice
At the rear, it jolted thrice
The heavenly lord was tossed on the ground…….All the Garps became alarmed” (Ura, Wangdi to Ridha
Chokhornyik., 1996)
In spite of these omens at hand, Tshewang Tashi couldn’t override his master’s command or cancel his trip to
Trongsa. Such was his obedience and such was the societal hierarchy then. Although ominous, he convinces his
friends to follow him;
“All my friends, who came with me together
Do not be alarmed because of the horse.
The horse is hornless and does not gore.
The lord’s command has compelled us to come
Now, on our way, let there be no regret.” (Ura, Wangdi to Ridha Chokhornyik., 1996)
Such was his nature to his lordship, Zongpon3
Angdruk Nim. The fourth line in the above extract clearly tells us
that it was indeed a compulsion and he had to agree to it, no matter what the days ahead had in store for him
and his foot soldiers. Such was the nature of the social fabric that the Garps4
without question followed in the
service of their Zongpon Angdruk Nim command.
Pemi Tshewang Tashi was not at all happy with the decision of his lordship Zongpon Angdruk Nim. On the eve of
his departure, he sadly utters, “… But the mighty Lord Angdruk Nim; Today supplies a man as meat animal.”
As a reader, it is very clear to us that Pemi Tshewang Tashi was depressed. He abhorred the outcome of mortal
war. Had it not been for the obedience and the setup of the society, he would have probably lived another forty
years or so (Considering his age then). Yet the weight of his lordship Angdruk Nim’s command bogged him down.
He literally had to accept it. Such was the social milieu.
2
It is a sign of respect and every Bhutanese use it in their daily speeches.
3
Lord of the fortress
4
The foot soldiers of medieval Bhutan

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The command of the Lordship was considered wise and there was no questioning about it. In his own words,
Pemi Tshewang Tashi complained;
“As I went to take leave of my lord
In case of death, my life’s prize5
had been packed
Since his only command was passed and I came out
There is no option but to fulfill the command
For we are lord and servant during this span of life.” (Ura, Wangdi to Ridha Chokhornyik., 1996)
Such was the nature of the society then. It was unconsciously forceful. The lordship was their all mighty. It’s
evident as we see the worth of his life being packed by his lord when he was given a gift which he beautifully
equates it as “My life’s Prize.” There was never an option whatsoever from the command of a leader. It was a
forced gift outright. His life was elbowed out between his obligations and the command of his lordship. Such was
the need of the hour and such was the task he had to carry out. And such was the life people had to live with.
Those indeed were hard times.
It is also worth noting here that the chain of command was indeed very strong. As the Ballad progresses we also
see a lot of people awaiting the arrival of their Zimpoen6
with all the delicacies and other offerings for him and his
retinue;
“Beneath the evergreen tree of Samten
Aum Ugen Chuzom of Jayshing
Had unfolded a golden bamboo mat
Had planted a iron tripod
Had placed on it a precious cauldron
Had struck upright ivory yarden
That nectar of strong sumchang
Was filled in pitchers of buffalo horn
Popped and sizzled granules of zaw.” (Ura, Wangdi to Ridha Chokhornyik., 1996)
The above extract reminds us of all the pain people had to take in order to please their masters coming from the
different courts. This weighed heavily in the minds of the people. They were in fact compelled by the system
towards such obedience. The social fabric was so strong that all had a part to play. Another instance where we
see the obedience of the people for the chamberlain is noteworthy;
“As we reached Sonamthang
A shady enclosure of foliage had been built
A carpet of bamboo mat was unfolded
Tea and chaang were laid out
And endless edibles were served
For I, Chamberlain Tshewang Tashi.” (Ura, Wangdi to Chokhornyik, 1996)
These societal hierarchies of having to serve the lord and to attend to their conditions were there since time
immemorial. Therefore the obedience that the Chamberlain had for his master, Zongpon Angdruk Nim was a
befitting one then.
5
A farewell gift to Pemi Tshewang Tashi from his Lord Angdruk Nim.
6
The Chamberlain to Lord Angdruk Nim

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Nevertheless the placement of the highest priority in the hierarchy was still an unsolved dilemma in the life of
Pemi Tshewang Tashi. Not to mention that this sort of priority is still a burgeoning dilemma for the thinkers of our
time! And to see all this in important occasions and other is but evident even to this day in Bhutan. This
obedience is still a real feast to our eyes when government official visit rural Bhutan!
My personal assumptions of these social biddings are worth a mention. In due course of time I feel the way of life
during Pemi Tshewang Tashi’s were shrouded with the mysteries of the obedience for their lordship, yet I feel the
need of it at this modern time. Their life then maybe primitive but the human closeness they shared weighed
heavily in the minds of the Bhutanese people. Now it is becoming just the otherwise. We even don’t know our
next door neighbor. Are we making a progress? It indeed is a question to ask ourselves!
There are times in our lives where we derive inspiration from Pemi Tshewang Tashi’s life. Although the command
of his lord weighed heavily on his mind, yet he could come up with one of the finest poems ever composed in
Bhutan.
In his Ballad we see that the life in medieval Bhutan is being portrayed in a picturesque description. It is also a
befitting resource of medieval Bhutan for the scholars alike. The nature of the Bhutanese mind and the way of
their life is yet another resource. And so is obedience of Pemi Tshewang Tashi!
Bibliography
Cambridge University Press. (2008). Cambridge Advanced Learner's Dictionary. Cambridge: Cambridge University
Press.
Ura, K. (1996). In K. Ura, The Ballad of Pemi Tshewang Tashi: A Wind Borne Feather. Thimphu: Karma Ura.
Ura, K. (1996). Chendebji to Ahomani. In K. Ura, The Ballad of Pemi Tshewang Tashi: A Wind Borne Feather (p.
68). Thimphu: Karma Ura.
Ura, K. (1996). Introduction. In K. Ura, The Ballad of Pemi Tshewang Tashi: A Wind Borne Feather (pp. 12-13).
Thimphu: Karma Ura.
Ura, K. (1996). The Ballad of Pemi Tshewang Tashi: A Wind Borne Feather. Thimphu: Karma Ura.
Ura, K. (1996). Wangdi to Chokhornyik. In K. Ura, The Ballad of Pemi Tshewang Tashi: A Wind Borne Feather (pp.
41-46). Thimphu: Karma Ura.
Ura, K. (1996). Wangdi to Ridha Chokhornyik. In K. Ura, The Ballad of Pemi Tshewang Tashi: A Wind Borne Feather
(pp. 31-32). Thimphu: Karma Ura.
Ura, K. (1996). Why Must I Go to War? In K. Ura, The Ballad of Pemi Tshewang Tashi: A Wind Borne Feather (pp.
24-25). Thimphu: Karma Ura.