gel A stick planted over a shaman's tomb, or, the tree into which that stick sprouts. It is aligned directly over the dead shaman's head (the shaman is buried in a sitting position, see Maskarinec 1995, chapter VI, for details), similar to the tombs of Kānphaṭa yogin (Briggs 1989). This stick is supposed to tremble on the ninth day after death, indicating that the shaman's spirit has returned and may be used by his successor. (Compare Watters' gloss [1975:125]: gel (Kham Magar), possibly from rgyal-po (Tibetan): "king, chieftain, ruler" (Das 1976:310). Main ancestral helping spirit.) These tombs are often located away from villages, and perhaps have given rise to the wide-spread folklore of "forest shamans," (ban jhā̃kri) prevalent through much of Nepāl, though not in Jājarkoṭ. Jājarkoṭī shamans regarded any awakened shaman in his tomb a "forest shaman." The best known, according to Karṇa Vīr, are: Sallā Rammā, Bhalā Rammā, Khayar Rammā, Bayar Rammā, Iṅgyāl Rammā, Kharsu Rammā, Bhalā Jhāṅgrī, Sallī Jhāṅgrī, Arsyu Jhāṅgrī, Korākāne Jhāṅgrī, Tākal Rammā, and Bākal Rammā. He did not, however, have an "event" for these, and did not regard them as particularly important. Neither did any of the other shamans of Jājarkoṭ, for all of whom they were just other possible sources of affliction to be diagnosed.