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Home , Bhutanese art, Buddhism in Bhutan, Ngawang Namgyal

Mukt Shabd Journal ISSN NO : 2347-3150

Buddhism: it,s role and importance in Bhutanese culture

Research Scholar Pankaj Kumar Department of Western History University of Lucknow

Abstract is situated along the southern slopes of the Great Himalaya range. It is bounded by the table-land of on the north ; the plains of jalpaiguri district of west Bengal and Goalpara , kamrup and Darrang districts of Assam in the south; the Chumbi valley ( Tibet) , Sikkim and Darjeeling district of west Bengal in the west ; and the kameng district of the Arunachal Pradesh on the east. Before the introduction of in Bhutan, the prevalent religion was Bon. Some scholars assert that it was imported from Tibet and India, perhaps in the eighth century when introduced his lineages of Buddhism into Tibet and the Himalayas. The is mainly the history of spreading of Buddhism and it,s different sects those creates main bases for Bhutanese culture from ancient time to till now. Many famous such like Padmasambhawa presented many religious and symbols before Bhutanese people those became traditions and culture. Buddhism and Bhutanese culture are seems like mirror of each other. Bhutanese dresses, dances, festivals, rituals, paintings etc. directly follows Buddhism. Key word:- Bhutan, Buddhism, Culture, Padmasambhawa, , Driglamnamzha,

Introduction

Bhutan is situated along the southern slopes of the Great Himalaya range. It is bounded by the table-land of Tibet on the north ; the plains of jalpaiguri district of west Bengal and Goalpara , kamrup and Darrang districts of Assam in the south; the Chumbi valley ( Tibet) , Sikkim and Darjeeling district of west Bengal in the west ; and the kameng district of the Arunachal Pradesh on the east.1 Bhutan is situated 88 deg.45 min to 92 deg. 7 min. Longitude east and 26 deg. 5 min. to 28 deg. 5 latitude north ,in the lower Himalaya in the south.2

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Bhutan is located in the northern area of .The Republic of Nepal to the west, the People's Republic of Bangladesh to the south, and the Union of Myanmar to the southeast are other close neighbours; the former two are separated by only very small stretches of Indian territory.

The Bhutanese call their country DrukYul, which translates as Land of the Thunder Dragon. It takes its name from the Himalayan storms that rage through the region, sounding like the thunder of mighty dragons. Most Bhutanese refer to their homeland as Druk-yul,the original and still official name. Bhutan, the name given to the country by the British, is the name used for most official and international business and reference. The name Bhutan may be derived from the ancient Indian term "Bhotania," which means "end of the land of the Bhots" (Tibet).

There are various theories put forward as to the derivative meaning of the name ‘Bhutan’. In the old Tibetan texts Bhutan was called ‘Land of the Mon’ (mon-yul) referring to the Monpa ,aboriginal inhabitants to the Himalayas , who had found a retreat innthe south-east of the country.on the based on Bhota -ant which means ‘end’ (ant) of Bhota (Tibet) indicative of the geographical location of Bhutan which is certainly at the end of the Tibet . This is , indeed , a significant derivative interpretation because it helps to depict a separate integrity of this area from Tibet although adjoining the Tibetan land and its culture. Another possible Sanskrit derivative could be Bhu-uttan standing for high land..3

Bon Religion

Before the introduction of , the prevalent religion was Bon. Some scholars assert that it was imported from Tibet and India, perhaps in the eighth century when Padmasambhava introduced his lineages of Vajrayana Buddhism into Tibet and the Himalayas.

In ancient Bhutan each village had its own dialect, as a result different customs and culture patterns came in existence, which still exist in Bhutan. Bonism is mixed up with superstitious practices, worship of deities representing manifestations of nature—sun, moon, hills, trees, rivers and lakes, which the people worshiped. They also had a peculiar mode of worship of the good and evil spirits. Sorcery, magic, witchcraft played a predominant role in the rituals or Bonism. of the existence of the Bon religion in Mon-yul in prehistoric times we have copious references in earlier Bhutanese religious chronicles, which

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laboriously frown upon its intrusion into the country, notwithstanding the fact that some of the practices of Bonism were allowed to infiltrate into the Tantric core of Buddhism later on.4

The early history of Bhutan, closely linked as it is with religion, is mainly chronicled by the advent and spread of Buddhism in the area. The first known reference to Buddhist influence in the country is in the reign of king Strongtsen Gampo of Tibet, who had proclaimed Buddhism as the of Tibet and built many there and in the adjoining areas, including two in Bhutan – Kyichu in the Paro valley and Jmapa Lhakhang in the Bumthang valley. The next landmark of Buddhist influence in Bhutan relates to the early ninth century. The noted Indian saint Guru Padmasambhava, the “Lotus Born”, popularly rated as the real founder of (his particular school being known as the ), visited Bhutan twice.5 According to G N Mehra the first noteworthy movement of Tibetans into Bhutan, according to local legend, took place in the early part o f ninth century, when Tibetan troops entered Bhutan, by invitation of some Bhutanese, to drive out invaders from India. The Tibetans succeeded in their mission but they liked the country so well that they refused to go back. A further large influx from Tibet subsequently took place as a result of the persecution of Buddhist in Tibet by Bons in the same century. Till the seventeenth century, however, when Ngawang Namgyal established his effective rule in Bhutan, there were only minor incursions from across the Tibetan border, not leading to any temporal control of Bhutan by Tibetans. Yet this period witnessed a constant movements of from Tibet mostly to western and central Bhutan, to spread the message of Lord Buddha.6

Buddhism was first introduced in Bhutan by Guru Padmasambhava yet Bon cult predominated in the country. The five groups of Lamas entered in Bhutan from Tibet and integrated the practice of Bon into Buddhism and converted the people of Bhutan to the Buddhist faith. They were also known as the five groups of rival Lamas since they opposed the establishment of the Drukpa School by Phajo, Drugom Zhigpo (1208-1276) in Bhutan. The following were the five groups of Lamas who were popularly known as Lam Kha Nga:

1. Lama Lhagpa 2. Lama Barawa 3. Lama Kathogpa 4. Lama Nenyingpa

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5.Lama Chazampa

These five groups of rival Lamas were seriously opposed and defeated by Lama Phajo, Drugom Zhigpo who entered Bhutan after them.7

Subsequently, Lama Phajo, Drugom Zhingpo’s four sons started ruling this country after him and exercised the dual power of spiritual and temporal rule in Bhutan. Their descendants are still found in Bhutan who is known as Chhoje, a noble .

The Drukpa Kagyu tradition was further strengthened and propagated in Bhutan by the following series of Kagyu Lamas : 1. Ngawang Chhogyel(1465-1540) 2. Dubchhen Kunga Lepa,Better Known As Drukpa Kunlay (1455-1529) 3. Pal Ngagi Wanchuck(1517-1554) 4. Dungsay Mipham Chhogyal (1543-1606) 5. Dungsay Mipham Tenpi Nyima (1567-1619)

These Lamas came to Bhutan from Tibet and built many monasteries all over country. Since the administration was guided by religion, the country prospered spiritually and the people were very happy. There was also a famous saying “ Gaton JIgten Diru-Yod” which means- Heaven is in this world. This signified the peace in the country during the reign of these Lamas of the Drukpa Kgypu tradition. This paved the way for The Zhabdrung, Ngawang Namgyel from their clan to finally bring Bhutan under one ruling power and control.8

The main sect of Buddhism was Drukpa kangyu in Bhutan but many other sects also were presented in many areas. During 10th and 11th century, Tibet was undergoing a political turmoil and Buddhism had almost disappeared there. However, with revival of Buddhism in Tibet during the 11th and 12th century, many learned spiritual personalities founded different schools according their believes and teachings. Many missionary activities turned toward Bhutan from Tibet during this also. So, revival of Buddhism in Tibet also led to birth of number of sects and in Bhutan like Sakyapa, Gelugpa, Kadampa, Kagyupa etc. because of arrival many religious teachers, monks, lamas of these sects from Tibet.

When Zhabdrung arrived in Bhutan, there were already several other schools in western Bhutan like the Lhapa, the Barawa, the Chagzampa, the Nyenyingpa, the Kathogpa or Dzogchenpa, the Geden Shingtapa and the

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Sakyapa- with their followers and several monastic centers existing varying degrees of political and social influence in various parts of the country. When the circulars were sent to submit to the Zhabdrung’s authority, the followers of some of these schools refused to submit him. They were jealous of his growing popularity and knew his campaigns of the Drukpa hegemony was a direct threat to their existence. Except the Kathogpa and the Sakyapa schools, the rest formed a coalition which was known as the Five Group of Lamas ( Lam Khag Nga) and offered strong resistance to the Zhabdrung in establishing the Drukpa rule.9

Present condition of Buddhism in Bhutan: Under the dual system of government, the communities rose to occupy a powerful position in the Bhutanese society. They enjoyed great privilege and exerted immense influence in every facet of life. Almost all senior monks participated in political matters. However, the community as a whole maintained a strict curriculum of study and rituals. They produced highly accomplished writers in the state community. The patronage received from the people were considerable and much of wealth, either in cash or kind, went directly towards the external support of religious not only for state institutions but also for private temples and monasteries throughout the country. The social activities revolved around monks and monasteries. It was a microcosm of what the whole country could become. Thus the country reached a high degree of religious development and the Drukpa school, in close affinity with the Nyingma school, ultimately became the state religion of Bhutan. Presently around 75% population of Bhutan are Buddhist. It shows that Buddhism made a strong hold among Bhutanese society from ancient time to modern days continually. Most of the cultural and administrative activities directly and indirectly are related to Buddhism in Bhutan. Cultural aspects of any society reflects it,s general life activities such as food habbits, dresses, festivals, art and craft, worship tradition, education system, symbols and methods etc.. so Bhutanese society also has it,s own unique cultural identity that directly and indirectly influenced by Buddhism, that can be seen easily.

The religious life of the people of Bhutan is dominated and guided by the Lamas. They devote their entire life to prayer and meditation. They live upon charity from people and government. The centre of activity of the Lamas is the and almost every village of Bhutan has a monastery of its own.10

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A rich tradition exists in the field of art , architecture and painting in Bhutan and it has been kept alive for centuries by the patronage and support of the people , the monastic community and since, the beginning of 20th century, the royal family.11 The major impulse in comes from Buddhism. The mystic circular pattern known as the is a favourite subject. The mandala adorns the walls and ceilings of Buddhist temples and is painted, embroidered, or appliquéd on the scrolls known as . One of the most popularly depicted figures is Padmasambhava, who introduced Buddhism to Bhutan, and another common theme in the visual arts is the group of eight auspicious symbols of Tibetan Buddhism—the right-coiled conch shell, the lotus flower, the eight-spoked wheel of , the parasol, the endless knot, a pair of golden fishes, the victory banner, and the treasure vase.

The art and industry of Bhutan cover a wide range of activity, beginning with artistic production of objects of gold, silver, and copper and including production of steel weapons like swords and daggers. Bhutan is well known for its articles of brass and bronze as well.

One example of this special art of Bhutan has been reproduced in colour Along with three miniature paintings of Lord Buddha, goddess and guru Padma Sambhawa. Another speciality of Bhutan is the great art display in monasteries where beautiful needle-work pictures of the saints are produced on hanging banners. It appears innumerable pieces of coloured silk and brocades are applied in a most artistic manner with elaborate stitches of all kinds. This is, indeed, a veritable work of art.

The architectural forms in Bhutan are quite diverse. Chortens (), maniwalls, temples, monasteries, fortresses, palaces and village houses constitute a landscape, unique to Bhutan. Chortens are erected in the memory of an eminent Lama or to protect against evil sprits at dangerous places , such as cross roads and passes. Wood is used in good quantity in Bhutan‘s architecture. Temples are usually plain and simple, one to two storied buildings with wide red stripe at the upper level of the walls and a gilded roof ornament.12

Dancing is central to most religious festivals in Bhutan, and it is used to depict the tales and legends of Buddhist history and mythology. These are practiced in every remote village and in the court of the Dzongs. The most famous dance of Bhutan is sword dance which are performed either on the occasion of the new year or on the foundation anniversaries of a monastery.13 Every Buddhist

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temple contains large, brightly painted and gilded statues of the Buddha and his saints. Songs of itinerant musicians, the overtone chanting (sometimes called throat singing) of Buddhist monks, and the sounds of long horns echoing across the valleys are all an integral part of Bhutanese music.

As a traditional society, the Bhutanese follow a highly refined system of etiquette, which is called "driglamnamzha." This traditional code of conduct supports respect for authority, devotion to the institution of marriage and family, and dedication to civic duty. It governs many different sorts of behavior, including how to send and receive gifts, how to speak to those in authority, how to serve and eat food at public occasions, and how to dress. A royal decree issued in 1989 promoted the driglamnamzha as a means of preserving a distinct national identity and instituted a national dress code. Conclusion

The history of Bhutan is mainly the history of spreading of Buddhism and it,s different sects those creates main bases for Bhutanese culture from ancient time to till now. Many famous monks such like Guru Padmasambhawa presented many religious rituals and symbols before Bhutanese people those became traditions and culture. Buddhism and Bhutanese culture are seems like mirror of each other. Bhutanese dresses, dances, festivals, rituals, paintings etc. directly follows Buddhism.

Bibliography

1. Surveyor general of india, government of india ,new delhi , 1969 , pp. 8-9 , reprint by Rajput madhu ,INDO-BHUTAN Relations through Prism of History , p1 2. Dasho Rigzin Dorji, (1989), A Brief Religious , cultural and secular history of Bhutan , the Asia society galleries, new York, p.9 , reprint by Rajput madhu ,INDO-BHUTAN Relations through Prism of History , p1 3. Singh Nagendra , Bhutan A KINGDOM IN THE HIMALAYAS ( A study of the land , its people and their government ) (1972)p.4 4. Rennie,David Field , Bhutan and the story of the duar war, first published by John Murray, Albemarle Street, London , 1866;

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reprinted by Bibliotheea himalyica , 1970 , p.3 , reprint by Singh Nagendra , Bhutan A KINGDOM IN THE HIMALAYAS ( A study of the land , its people and their government ) (1972)p.5 5. Mehra G.N.: Bhutan (Land Of The Peaceful Dragon) p 81 6. Mehra G.N.: Bhutan (Land Of The Peaceful Dragon)p 85-86 7. Dorji C.T. History Of Bhutan p 49-53 8. lbid p 60-63 9. Dargye Yonten : History Of The Drukpa Kagyud School In Bhutan (From 12th To 17th Century) p 140 10. Rajput madhu ,INDO-BHUTAN Relations through Prism of History , p. 14 reprint from Rigzin Dorji, Dasho(1989), A Brief Religious and Secular History, New York , pp. 16-17 11. Rajput madhu ,INDO-BHUTAN Relations through Prism of History , p.11 12. Rajput madhu ,INDO-BHUTAN Relations through Prism of History , p.12-13 reprint from Madan Jeet Singh(1968), Himalayan Art, UNESCO Art Books, Published by New York Graphic Society Ltd. , p.268 13. Rajput madhu ,INDO-BHUTAN Relations through Prism of History , p.15

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