Generally Bhutanese Buddhists have several terms for building wealth such as yang, yang-gug or phya-gug. This is a ritual dedicated to the goddesses of wealth- Tshering ma chey-nga, the five sisters of longevity, and Nam-sey (Skt. Kubera), and it also makes tribute to the symbolic precious cow yang-nor who represents the best of the cattle who served one’s ancestors by feeding and providing for them. The ritual is performed alongside an annual ritual locally called Lha-sey which gives thanks to tutelary deities. The people of the Nurbugang community conduct yang rituals mostly dedicated to the Yang-nor. Practices such as displaying the horns of a prosperous cow or ox; and tools from cattle like Wong-ka a blowing tool made of wild buffalo horn, Thang-nang Nam--bu rung large flute, and Sen-za Nam-bu rung common musical instruments including rope and other associated tools and materials. In practice, after the ritual the villages include several unique mundane activities that are not prescribed in the Buddhist texts. These traditional practices fall within religious practice, and it is said there are only few households who organize such ritual in the community.

According to the Buddhist terminology, yang-gug is the ritual of wealth enrichment, also known as phya-gug but, depending on the usage and understanding the meaning of the ritual different local terms are given such as; yang and Yang-nor. However, both yang and Yang-nor is the ritual dedicated to deities Tshering ma and Namsey and giving thanks to the Yang-nor or the most prosperous cattle of the family. When witnessing the ritual performance, the prayers are mostly dedicated for the enrichment and prospering cattle and making tribute to the cattle who had served their forefathers to receive the blessing of enrichment.

In accordance to Namkhai Norbu (1984) The Necklace of gZhi: A Cultural History of Tibet. The ritual performance of yang was one of the thirteen rituals performed by Bon-po (Bon tradition practitioner) ever since the enthronement of Tibetan King Nya-tri Tsanpo, well before the arrival of Tibetan Buddhism in Tibet. The twelve Bon rituals are as follows;

1. Gon-shey Lha-bon: Bon-po who can liberate sentient beings.
2. Yang-shey Cha-bon: Bon-po who can accumulate wealth through yang ritual performance.
3. dro-shey lud-tong: Bon-po who can clear the obstacles by performing exorcism .
4. dur-shey sid-gshen: Bon-po who can overcome barriers.
5. Tsang-shey sel-dep: Bon-po who conducts purification ritual and overcome obscuration.
6. drol-shey ta-bon: Bon-po who can treat horse.
7. Fen-shey men-che: Bon-po healer.
8. Koe-shey tse-khen: Bon-po astrologer.
9. mra-shey to-gu: Bon-po who can perform nine types of rituals by preparing sacrificial cakes.
10. deng-shey sha-wa: Bon-po who can make a stag effigy fly.
11. ful-shey ju-thig: Bon-po who has the capability to make effigies fly in the sky.
12. dro-shey thrul-bon: Bon-po who can triumph over the obstacles by miracle.

The tradition of Yang-shey Cha-bon was later reformed and incorporated in the Buddhist tradition of Guru Padmasambhava in late 8th century. The deities Namsey (god of wealth) and Tsheringma (god of longevity), widely revered in Bhutan, were appointed to bring prosperity through the performance of Yang rituals. Many Bhutanese practitioners include these two deities among their tutelary deities Lha-sey (lha-soel). The Yang or Yang-nor ritual is conducted at the final part of other rituals as afterwards the house has to be confined at least for three days to keep the accumulated blessings. Every single thing that belongs to the house owner has to be impounded. It is believed that the blessing of the enrichment rest upon the things of the host thus, anything that is sent away from the house after the Yang ritual is a certain sign the blessing will be broken or lost.

Yang-nor displaying things Yang-zey:
- The sacrificial cakes that represent the gods of the wealth, Namsay and Tshering ma, are prepared along with the Tormas (ritual cakes) of the family tutelary deities in the alter.
- At a corner near the shrine, the most beautiful and expensive clothes are displayed. On the spread clothes, three stacked bowls are filled with different cereals and adorned with precious gems are displayed in accordance to the Lama Nor-jam text of the Terton Pema Lingpa tradition.
- Other related ritual items are grandly presented in front of the stacked Yang-zey.
- Cattle effigies made of dough and decorated with butter and flower are prepared and displayed on the plate.
- Near the Yang-zey, various yang things; Yang-do, Yang-bum and the horns of prosperous cattle and associated herding tools like; Wong-ka, Thang-nang Nam-bu rung, Sen-za Nam-bu rung and Yai (churning container) Ta-khur (Churner) and other old things handed over by the forefathers are neatly exhibited in a bowl filled with grains.

The significance of the Yang-nor ritual is a tradition that has been practiced by their forefathers since the time immemorial. It helps to recollect the custom of the community, uphold the Buddhist tradition, receive blessings of enrichments, paying gratitude to the cattle that have served the family and connect ourselves with the guardian deities that have been protecting and blessing us since the beginning of the tradition.

Yang-nor is very related to the Yang (enrichment ritual) which is normally performed by a group of Buddhist practitioners therefore, the the art of ritual performance is learnt from a master of an individual interest. However, the host/organizer of the ritual too have to know what types of ritual objects are to erected, prepared and displayed during the performance therefore, normally the father, the head of the family teaches and advices his children to know and uphold the local customs as well.

Proceeding:
- The Yang ritual is conducted in accordance to the Lama Nor-jam tradition after the Se-nen ritual which is locally called Se-dam, “burying or concealing underground.”
- The male householder proceeds from his house holding out a kata white scarf, he is joined by his male friends who all hold herding tools.
- He calls Yang-nor Ba-men (the hybrid ox) by waving and singing a song. This calling team goes to every direction and acts like they are calling and attract the Ox.
- After calling the Yang-nor from the four cardinal directions, then the team joins all the family members and brings the Yang-nor items to the roof where offering arrangements are made and kept there for days.
- While taking the Yang-nor items towards the attic, the procession is as follows; Wung-ka, Sen-za Nam-bu ring, Thang-nang Nam-bu rung, Yang-bum, Yang-tor (Tshering Chey Ngai tshakli postcard), Yang-nor’s horns and Yang-do, Yang-zey (Yang ingridents), Nor (cattle of dough), Ser-ga Neuli (Neuli, that vomits precious gems that is held by Kubera). The representation is made of butter placed in a precious wooden cup and floated on the water-filled thro (traditional copper pot). One main herder takes the pot and places rope on his head, cattle’s porridge and finally the Lama follows holding the Da-dhar (an arrow with five coloured scarves).
- All the members climb up to the attic and sit. The lama performs an abridged Ser-kem (wine libation) on a table. The Yang items are kept in the attic for three days, and later packed in a traditional box and sealed. It is only opened during the next year’s Lha or Kang-sey.
- The team performs three sets of song and returns to the alter to resume the ritual for concluding session.

Communities under Norbugang gewog, Nganglam Dungkhag. Southeast Bhutan.


Data collected by: Yeshi Lhendup, NLAB