Machig Labdron and her life

Machig Labdron sometimes referred as Adron Chodron was born in 1055 and died in 1149. She was a popular figure in the 11^th century among the Tibetan Buddhist practitioner.

Machig Labdron is represented with a drum in her right hand and a ritual bell in her left. She is in standing position with her right leg is lifted and left leg slightly bent in motion. She is white in color with three eyes and wears the Six Bone Ornaments, which is traditional for a practicing yogini.

Different names, one Country

Bhutan, the tiny kingdom sandwiched between two big countries, China in the North and India in the South was called with different names. The names of this small country was called according to its location, nature, religious, and Culture.

1. Monyul/Lhomon

The foremost name called was Monyul, or Lhomon. The word “Mon” is derived from the Tibetan terminology of “mun” which means darkness. The central inhabitants of Tibet saw the people tribe living in their south as dark people because they were spiritually dark. In other words we can say that during that time the people of Bhutan had no religion. Buddhism was not emerged in their soil. Thus, the name “Monyul” was given as the identification to the land at the south of Tibet.

2. Lhomonkhazhi

Lhomonkhazhi is another name used to refer to Bhutan. The name Lhomonkhazhi means the southern Monyul with four approaches.

These four approaches are:

1.      Shar Dungsamkha or Dungsamkha to the east

2.      Lho Pasamkha or Pasamkha to the south

3.      Noop Dalingkha or Dalingkha to the west

4.      Jang Taktsherkha or Tsktsherkha to the North.

3. Lhojong Menjong

Lhojong Menjong is one of the popular names until now given to Bhutan. It means the southern land of rich medical herbs.

4. Lhojong Tsendenjong

Having abundant cypress, scientifically called Cupressus corneyana in Bhutan, lead its name Lhojong Tsendenjong (Southern Land of Cypresses). This term was never used as a name for Bhutan rather it was used as a physical expression of its abundance. And, it is also used as ingredients to make incense sticks. The national anthem of the country also has the starting verse giving the country’s name as land of Dragon with abundant cypress.

5. Drukyul

Drukyul (The Land of Thunder Dragon) is used as name for Bhutan by the Bhutanese people as well as the outsiders today. The name Drukyul came to be known only after the 17^th century when the country was unified under the union of Palden Drukpa, Zhabdrung Ngawang Namgyel and the name has its root embodiment form the Drukpa Kagyu tradition.

6. Bhutan

The name Bhutan was used by the neighbouring people of India in a loose term as Bhoteas or bhutias referring to the people of northern highlands. The historians believes that the term Bhutan may have been derived from the Sanskrit word Bhu-Uttan meaning highland or head of India. And, another Sanskrit derivation could be Bhostan meaning end of Tibet. The usage of name Bhutan came to the surface with the arrival of British in India.

Lungta- The Windhorse

The two syllable word lungta is a prayer recited or flown or hoisted as prayer flag to bring good fortune. The first syllable lung, represents the element 'space' in the five-fold classification of the elements 'earth, water, fire, air and space' and signifies 'universal foundation' or 'Omni pervasiveness'. The second syllable Ta (horse) refers to the 'excellent horse'.

Since in ancient times in Tibet the horse was the symbol of traveling with the greatest speed, in this case it seems to refer to the alteration of everything that depends on the five elements from negative to positive, from good to bad, from misfortune to good fortune, from baleful portents to auspicious signs, from poverty to prosperity, and it implies that this should ensue with the greatest speed.

The meaning of lungta can be described on several levels:

1. Outer Level: Mythical Creature
On the outer level, the lungta is a mythical Tibetan creature from pre-Buddhist times that combines the speed of the wind and the strength of the horse to carry prayers from earth to the heavens.
2. Inner Level: Positive Qualities
Lungta is associated with positive energy or ‘life force’ and with ‘good luck’. It is both the restrainer of evil and the vehicle of enlightenment.
The lungta symbol is often depicted on prayer flags, which are flown to generate merit and increase one's life force. Lungta prayer flags typically display a tiger, a snow lion, a garuda, and a dragon, with a lungta in the center. Certain lungta prayers also refer to these four symbols.
The tiger, snow lion, garuda, and dragon are ancient symbols of the qualities of lungta that originate with pre-Buddhist Tibetan and Chinese astrological traditions. Generally, they symbolize the audacity and buoyancy of lungta.
3. Secret Level: The Space Element
At a deeper level, the lungta and the four dignities symbolize the play of the five elements, out of which all phenomena are formed. The lungta symbolizes space, the ground of all manifestation; in fact, in astrological texts lungta is sometimes spelt longta, 'horse of space'. The tiger symbolizes the wind element; the snow lion, earth; the garuda, fire; and the dragon, water.
Traditionally, they are set out in the same configuration as the five-part Mandala used for the five Buddha families, as can be seen in lungta prayer flags.
4. Most Secret Level: The Inner Air or Wind
In Tibetan Buddhism, the mind is seen as being dependent on, or mounted on, the subtle energy or inner air or wind within the body. This subtle energy is therefore called the ‘windhorse’, in Tibetan lungta. Whether the wind-horse is strong or weak determines whether positive or negative tendencies dominate the mind. On an everyday level, the windhorse is also very much linked to what is commonly known as ‘good luck’.

Jakar or Byakar Dzong

The dzong is situated on the ridge overlooking the Chamkhar village. It is about half an hour walk from the Chamkhar town.

Tibetan Saint Lam Ngagi Wangchuk, who came to Bhutan to preach the Drukpa Kagyu teaching, saw a white bird landed at the site where the present dzong is located, considering it an auspicious omen lam constructed small temple on the site in 1549. Later the temple was expanded and turned into dzong by 13th Desi Chogyel Minjur Tempa in 1646. Locals too have the oral source, they believe that small fort was built at Bumthang valley and the location was not strategic point, a group of lamas, elders, and astrologer gathered to discuss the appropriate location. At the very moment a white bird considered being the king of geese flew in the air and landed at the spur. Considering it a good omen the present dzong was built and named it “Byakar Dzong”- the Dzong of a white bird.

After the construction, and arrival of Zhabdrung Ngawang Namgyel in the Bhutan in the 17^th century, the Tibetan ruler Phuntsho Namgyel, sent an army for two times to destroy Zhabdrung. During those campaigns the dzong was partially damaged but it was soon renovated by Trongsa Penlop.

Another invasion faced by the dzong was the campaign from the former chieftain of Bumthang who fled to Tibet after his defeat. He gathered large number of force from Tibet and camped at the nearby hills in Bumthang. During those days Bhutan didn’t have any instituted arm force to fight back. They seek help from protecting deities-Chechong Chamdral Sum. People say, the prayers were heard and one of the guns kept on the window sill aimed to the Tibetan camp itself and shot, killing two commanders of Tibet. The Bhutanese won the battle and the dzong was named “Jakar Thobgyel Dzong (Thob-get, Gyal-Victory).  

Another invasion was encountered by the dzong during the time of 13^th Desi Minjur Tempa; a difficult battle was won with the help of Lam Ngawang Rabten’s force. Thereafter, the dzong was renamed as ‘Jakar Yugyal Dzong’, Victorious fortress of the White Bird.

The unique feature that makes the dzong distinct from other dzongs is its 50 meter high Utse or the central tower which is located at the outside of the wall of the dzong, therefore, the dzong has no way to circumambulate other than walking around the dzong. We can walk around the outer walls of the dzong but the basement of the Utse is not visible, it is because in 1897 an earthquake damaged the dzong severely and was built bit smaller than the original. The other unique feature of the dzong is the shelter passage with two parallel wall interconnected by fortified tower which gave way to access water in case of blockade. Still today the protected water supply is still in use.

The dzong houses the wall painting of Chana Dorji (Vajrapani) and life of Milarepa (the Yogi of Tibet). The dzong has few wood carving compared to other dzongs of Bhutan, and most of the timbers and pillars are decorated with painting.

The goenkhang is at the upper floor of the Utse. On the either sides of the entrance of the goenkhang, the body of human being is hanged, apparently skinned. The main statue of the floor below Lama Lhakhang is the shrine of Dolma (Tara) accompanied by Chenrezig (Avalokitesvara) on the left, and Mithukpa (Akshobya) on the right.

Pangri Zampa Lhakhang

Pangrizampa Lhakhang was founded by lam Ngawang Chogyel. At the site where present Lhakhang is nestled, he built a small temple and name it Druk Phodrangding.

In the 17th century, when Zhabdrung Ngawang Namgyel came to Bhutan, Lam Kha Nga (a group of five lamas) was ruling almost all the lands of the western Bhutan. After his arrival, gradually he dominated lam Kha Nga, as a result lam Kha Nga left the place and resided at the mountain above the Pangri, from there the name of the place derived. (Pang: Leave. Ri: mountain). The name Pangri is also derived from the Bhutanese word Pang means flat land or ground, Ri means mountain. Other than these two derivations of names the temple is also called Pangri Zamdong because of its location before the Pangri Bridge.

The Lhakhang was built to spread peace and happiness through the practice of Buddhism. Lam Ngagi Wangchuk instituted a retreat centre in the temple. Today, the temple is under a control of the Central Monastic Body and has started an Astrology School in 2003.

The Lhakhang is a building of four storeys, in the olden days the ground floor used to be the storeroom but now it houses a room for the monks, and the upper two floors consist the houses of the teachers and classroom. It is on the top floor the main chapel enshrines. The lhakhang has the abode of Kagyu lamas and a sacred sanctum of guardian deities of Bhutan, Yeshey Gonpo (Mahakala) and Palden Lhamo (Mahakali).

Next to the main lhakhang, lies the Zhabdrung Lhakhang which was built after Zhabdrung’s arrival in Bhutan. It served as his residence. It is believed that during Zhabdrung’s time there used to be a lake beside the lhakhang. The temple is of four storeys. The top floor is used as meditation room by Zhabdrung. Tshomem (Mermaid) of the lost lake is the guardian Deity of the temple.

The main relic of the temple is the statue of the Zhabdrung, which was faced directly to the entrance in the past, but now one can see that it is facing the fast flowing river Wangchu. It is said that the statue turned itself towards the river, saying that in future the time will approach where there will be no one to offer him choep (water offering).

The window which is facing the statue is kept open always as it is believed that the Tshomen (mermaid) comes through the window every dawn to offer choep.

The relics of the lhakhang are the statues of Yabsay Sum, Yab (Father) Tenpai Nyima, Zhabdrung Ngawang Namgyel, and Ngawang Drakpa, the reincarnation of Jambay Dorji who is the son of Zhabdrung. It has the statue of the deity, the Tshomem. Two sheep skins are hung at the wall of the temple. It is said that sheep were gifted by the people to Zhabdrung when he was on his was on his way to Bhutan. The statues of the Kagyu lamas are the main relic of the temple. Besides it also has the statue of the founder, Lam Ngawang Chogyel.

The cypress tree at the entrance of the temple is also considered sacred. The legend has it that when Zhabdrung was in Tibet, he frequently dreamt of a raven pointing to the south, taking it to a good omen when Zhabdrung headed towards the south, the raven guided him all the way to Bhutan. When Zhabdrung reached the temple, it is said that the raven which accompanied Zhabdrung to Bhutan dissolved in the tree. For that reason, the tree is credited sacred.

National Memorial Choeten

Dudul Yuley Namgyal Choeten or National Memorial Choeten is located at the heart of the Thimphu City. Foresighted by the 3rd King, late Jigme Dorji Wangchuck and was constructed by the Royal great Grandmother, late Ashi Phuntsho Choden in 1974 in the Memorium of her son, the 3rd King. Other reason behind was also to thwart the evil forces and to bring peace and prosperity to the world.

The shape of the choeten was architected by Dudjom Jigdrel Yeshey Dorji popularly known as Dudjom Rinpoche. In a book called Norbu Bedrul Yai Doshel, written by Dungsey Thinley Norbu Rinpoche, the son of the architect, it is clearly written that the choeten was built in line with the teachings of Guru Rinpoche and the Nyingmapa tradition.

The choeten is of three storeys of which the ground floor is dedicated to Phurba Lhatshog. It also has the portrait of Late King, Jigme Dorji Wangchuck.

The first floor is an abode of Kagyed and the second to the Gongdue.

The top floor has the images of Khrowo Nampur Gyalwa, one of the manifestations of Phurba (Vajrakilaya) and the statues of Zhabdrung, Guru Tshengyed (eight aspects of Guru Rinpoche) and Khenlopchesum comprising Guru Rinpoche, Khenpo Bodhisattva, and Choegyel (Dharma King) Thrisong Duetshen.

All the three floors are under the umbrella of sun, moon and the golden pinnacle. The choeten has four porticos at the four directions with the images of four guardian kings.

The four edges of the choeten are adorned with 10ft pillars loaded with an image of a snow lion each. These snow lions are seen chained to the choeten. People believe that these Snow lions protect choeten from flying away.

Dechenphu Lhakhang

Dechenphug Neythang, located at the extreme north of Thimphu Valley at around 40 minutes drive from the main town. it sits on a gentle slope at the base of the mountain.

Especially during the auspicious day, one can see the huge crowd gathered at the neykhang. During other days visitors goes there for a purpose; to get the name of the newborn baby, student, of course, to get the blessing from the deity for their examination, and other people to seek help from the deity.

I have known about the Neythang from a long time ago and visited for many times. Not only me but many other people visit the neykhang to seek refuge from the guardian deity called Aap Ganyen.

People living in Dechencholing or in Thimphu area, either old or a young are fond of Aap Genyen. Within children when they are making the promise, they say "Aap Genyen gi Nah za" which means promise in the name of Aap ganyen. Once it is said, the promise is granted by the others and he/she is spared. Elder has it that if one promises before the deity to stop consumption and later resumes it. He or she lands up in a dreaded situation.

Though many words are heard of Dechenphug, It is probably not for all who knows about the history of the neykhang. This is a small drop in the ocean like history about the neykhang.

The root of the temple is closely related to Phajo Drugom Zhipo (forerunner of Drukpa Kagyu School in Bhutan). Lam Phajo has five sons, four from Wangzam Sonam Palden (Garten, Wangchuk, Nyima and Lama) and one from Achog called as Dampa, who was known to be the reincarnation of Pha Dampa Sangye, an Indian Maha Siddhi.

When Phajo sent his sons to rule in different parts of Bhutan. he appointed his eldest son Dampa as the abbot of Tango and instructed him to build 21 drubkhang (meditation room) and temple with five doors in the vicinity of Dedeyna. As per father's command, he carried out the work. during the construction of drubkhangs and temple he met with Bjob Zam (nomad lady) Budrenma and had a son called Bjob Kuenzang Dorji. He received the teaching of Buddha from his father as well as a grandfather. Later he was installed as abbot of Tango.

A temple was built by Dampa at the location where present neykhang stands without any knowledge of the site being the sacred site of Genyen Jagpa Melan. When Dampa was on his deathbed he called his son, Bjob Kuenzang Dorji to the temple and appointed him as the 2nd chief abbot. On request to live longer, Dampa gave a word, going to be rebirthed as the son to him. As destined a son was born to Bjob Kuenzang Dorji a year later. He was named Damtrul Loden Gyalpo, who assumed as the 3rd chief abbot of Dechenphug. He went to Ralung to get the teaching of buddha as his father gained an old age, so he was in no position to teach Damtrul Loden Gyalpo. At Ralung, he met Jamyang Kuenga Singye, who was by then serving as the 7th price abbot of Druk Ralung. Damtru Loden Gyalpo invited Jamyang Kuenga Singye to Dechenphug in 1345.

The Present structure of the Neykhang was built by Damtrul Loden Gyalpo and Jamyang Kuenga Singye respectively and installed the statue of Genyen Jakpa Melan. The Legend has it that Genyen Jagpa Melan appeared before Jamyang Kuenga Singye as a person, and he was given the Kago Damzha to be the protective deity of Pelden Drukpa.

Of the two sons of Damtrul Loden Gyalpo, Drung Drung Gyalzom was appointed as the 4th Chief Abbot of the monastery. Later, Drung Drung Gyalzom’s successor assumed the title of Chief Abbot.

It was renovated under the command of the 4th King Jigme Singye Wangchuck. The renovation work commenced in 1996 and was concluded in 1998.

Today, the neykhang observes a one day Tshechu dedicated to Genyen Jagpa Melan.